Channel: Navaid Aziz
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Bismillah R Rahman r Rahim hamdulillah
when Allah human surely unforeseen a woman sejati Amina Maria de la palma de la la, la la la la, la la la la la la sharika wa shawanna Mohammedan Abu Rasulo, my dad,
my dear brothers and sisters salaam aleikum wa rahmatullah wa barakato.
So let us start off with a review from last week within lights Allah, we had some pretty difficult things that we discussed last week. And I want to see how many of you retain that. Number one, we said a hadith in terms of its authenticity is divided into seven categories is divided into seven categories. Who can remind me what the seven categories are, you don't have to give me all of them, but as many as you can remember, go ahead.
So those are the seven categories. We said in terms of authenticity, a hadith will be divided into seven categories. The highest of those categories is a hadith which is safe, then the second level is safe and the lady third is hassle. Fourth is hassle lady. Now we get into the weak Hadith, and the lowest or the highest, actually, the highest type or the lowest type of weak ID as in the highest level weak ID. Yeah, the highest or the lowest Exactly. The eyes type of weak Hadith is the if, then you have the ifj then and then you have that which is moto. Excellent. then number two we talked about
in terms of the hadith of Ahmed Nakata, which we're studying today that there was a reason of revelation behind it, or what we call suburban route. Who remembers what the some of the root of the Hadith was? Why was the Hadeeth breadboard?
Anybody who wants to marry me?
Excellent. So is the story of Mahajan case that there was a woman in Medina, she made it a condition that if this man wanted to marry her, he would have to migrate from Mecca to Medina when this was mentioned to the Messenger of Allah wa sallam. This is when he mentioned this hadith. But as we mentioned, according to one half of the hijab and knowledge of this, while the story is true, it doesn't actually have anything to do with the Hadith. It doesn't have anything to do with the Hadith. Now the last question before we begin, and this is a challenging one, who remembers the chain of narration for Imam Bukhari for this Hadith, the chain of narration for this hadith tell
emammal Bukhari and we said that there was, you know, gems and jewels inside this chain of narration.
This is gonna add to your domains and hobbies.
Okay. There was a quarter sheet in it. Excellent. Very good. That is excellent. So the teacher, Bokhari, his name was an MIT and he was the Qureshi and in Sohail Bukhari man Bukhari nerissa he's got the moral courage to give preference to the college that is why he chose Abdullah Samir and from it excellent.
I wanted to try someone else Hamza, we are going to answer
you have some in your notes. You have all of your notes I can understand if somewhere in your memory, but they should all be in your notes. I said I can understand if some of them are in your memory, but all of them should be in your notes. But go ahead give it a try.
Anyway you like
I'm sorry. Yes.
attained me. Excellent.
Excellent. So this had he starts off from America taboo heard from the Messenger of Allah shut up going down. You have uncovered No, of course, you have Mohammed bin Ibrahim attorney. You have Yakubu say that I'm sorry. And he becomes a very crucial individual in this Hadith, as you will come to see me then later Allah. Then from your Hebrew, sidle, I'm sorry. The route that Imam Al Bukhari took after that was to Sofia and Ariana and then from Sofia, Marina to Abdullah bin Isabel, who is known as the mermaid. And we said the jewels in this chain of narration is that all
These narrators are from the lines of Revelation. So Emmanuel bhupinder him Allah, He puts this hadith inside Kitab Allah He, with this particular narration, the wisdoms behind it being
number one, all of these narrators are from Makkah or from Medina, which are the two lines of Revelation. And then number two, and Mady Abdullah is aware he's actually Qureshi, he's from the chorus and the pasta Sonam as luminary did another Hadith insights, the hell Bukhari he said, give preference to the Cornish and enamel Bukhari Rahim Allah, he wanted to start off, you know, abiding by the same Hadith that he included in his life. And that was the chain of narration. Now continue on with this chain of narration, let us introduce something new. And that is the levels of Hadith in terms of the people that narrate them, levels of Hadith in terms of people that narrate them. So the
highest level of Hadith in terms of people that narrate them, is what we will call maratea. The highest level of studies, in terms of people that narrate them, is what we will call moto hwacha, and moto watcher, there is no precise definition for it. But the generic or general definition that the scholars give is that there are so many narrators in each level of narration, so many narrators in each level of narration, that it is impossible that all of them could have made a mistake, or all of them could have gotten together to fabricate a lie. So there's so many narrators and each chain of narration that it is impossible that they could have gotten together to make a mistake or to
fabricate a lie. So that is what we will call matamata, what we will call mutawatir. Now the opposite of mutawatir is a hide. And hide means that there are a number of narrators in this Hadith, but it's not to a level where an individual is certain it's not to a level where an individual is certain. So I heard that he would have them themselves will not provide certainty will not provide certainty. So you can have a general number as 10 you can have three for whatever if there are a number there are in each level, it is not to a level where there is certainty. Now these IDs are further divided the further divided. So you have a hadith which is hurried, and Hadith, which is
very you find this particularly in the center of the mammoth Timothy. So remember tenement he uses the term Hadith. And what the term Guardian means is that there's only one narrator at a particular level, there's only one narrator at a particular level, then a hadith becomes Aziz, if it has two people in it, so it becomes mature, if it has two people in it. And Hades becomes Aziz, if it has three Hadith, sorry, refers to that reverse that Hadith becomes mature, if it has to, and it becomes
So I know Aziz has three and mature has to, yeah, that's what it is. So the Aziz has three and the mature has two. Now these are on each level, these are on each level. Now why this is going to become important is because of this hadith when you come to look at it, you'll notice that at the generation of the Sahaba and this Hadith, you only have one narrator you only have one narrator who is on top. And then from the generation of the turbine, you'll see that you start getting a couple of them you start getting a couple of them. So you have Mohammed bin Ibrahim A Timmy, who is from the turbine and outcome of the workers who are from the turbine. Now these narrators What is
interesting is that when Ahmed narrated this hadith from the foster Salaam, he is the only one to narrate this hadith and then from Omar The only one generic from him was Mohammed bin Ibrahim at me and then from Mohammed Ibrahim at a me Sorry from Malcolm no cuz you only want to narrate was Mohammed bin Ibrahim at me. So up until you know, Mohammed bin Ibrahim at me and then you will get him to say the answer the only mercenaries from Abraham A to Z i have to say that I'm sorry. So are in this chain of narration, you're getting 11111. So this is what we will call a glory body. This is what we call a hurried Hadith. Now is a horrible Hadith wouldn't have itself a Hadith, which is
weak? And the answer to that is no. There are some scholars that did consider it. There's a famous scholar by the name of Anakin was the book of study like he considered any Hadith that only had one chain one Narrator In each level of the chain to be a default chef, this was his definition of chef. But in reality this objection is not true that a hadith can be authentic even though there is only one level of narration in each tabaka of each level of grading. So now let us take an example of what is an example of a hadith which is Mata water, a hadith which is water water, meaning that it is narrated by so many people, that it is impossible that they could have gotten together to make a
mistake or fabricate a lie. The most common and popular example for this is the Hadith of the prophets of Salaam where he said men catabolic Ramadan for later Baba Maka domina that whoever
Lies upon intention that whoever lies upon me intentionally, then let him prepare his seat in the Hellfire, let him prepare his seat in the hellfire. This Hadith is the ideal and primary example that all the scholars mentioned for our motto water bodies for our motto, water. Now this categorization of water water in our head, you see, from a traditional perspective, it's quite problematic, that up until the fourth generation, this concept of mutawatir, and a had doesn't really exist, the scholars aren't really using this terminology. In fact, it wasn't a concern for them, whether it was a hands on motivated as long as the chain of narration was connected, and the
narrator's are trustworthy. Now, when did this come into play? When did my daughter and I had come into play, when you deviant started inside the Muslim faith when deviants started inside the Muslim faith, so you get to the fourth century? Now the deviance is becoming rampant inside the Muslim community, the scholars will soon are the ones that develop this categorization of what the water and I had. And what they wanted to derive from this is what will benefit certainty what will give you certainty versus that which will just give you something which is doubtful. Now, what were they trying to do with this? what they what are they trying to do with this? what they were trying to do
with this was that when it came to matters of al Qaeda, they said we can only accept that which gives us utmost certainty, meaning that the Saudis had to be motivated. And if it wasn't what they wanted, we weren't going to accept it. And this is what some of the early groups that deviated in aqidah used as a principle that was not motivated, we have not accepted the nakida and that is why this is what led them to reject so many elements of faith, things like belief in the punishment of the grave, they denied belief in you know, certain aspects of gender and gender, they denied because they weren't motivated belief in you know, in the in the job, they didn't didn't, they ended up
denying, because it wasn't what the what the belief in the MACD, they denied because it wasn't motivated. So all of these things, that is where this deviance actually started. So this is just a background into a the sides of Hadith, each week will gradually be taking a bit to go ahead.
Which sectors that's not relevant right now, when we study Harris theology, Bill nightguard will mention it at that time. We mentioned it at that time. So now this hadith as we mentioned, the chain of narrators in this hadith we will consider this a hurried Hadith, because from homily blocked up all the way until you're able to say that I'm sorry, there's only one person narrating at each level. And for me, I have no say that I'm sorry. We have a plethora of people. You know, we're talking about 200 400 people, there are a narrative from your head to say that I'm sorry. Now even though you have two to 400 people narrating from me I hate to say that and sorry, that wasn't of
itself is not enough to make this hadith mutawatir. Because the tobacco to the levels before it only have one narrator in them only have one narrator in them. So now let's actually get to the wording of the Hadith itself. Let's actually get to the wording of the Hadith itself. I heard the Messenger of Allah sallallahu alayhi wa sallam say, actions are judged by motives by net. So each man will have that which he intended. Thus he whose migration was to Allah and His Messenger, his migration is to Allah and His Messenger, but he whose migration was for some worldly thing he might gain or for a wife he might marry his migration is to that which he migrated for. And a mama No, he Rahim
Allah. He says, at the end of this, of this narration, that this hadith was narrated, and the two most authentic books that were written by mankind, the two most authentic books that are written by mankind, and then he mentioned the name of Imam Bukhari and the name of Imam Muslim. So let's start off with the conclusion of this hadith. When Mr. manoli Rahim Allah talks about the books of Hadith when he talks about the books of Hadith. So every Muslim should be familiar with six books of Hadith, the every Muslim should be familiar with six books of Hadith. And the six books of Hadith is what we will call the six authentic books of Hadith, because in reality, you will find that the vast
majority of authentic narrations are found in these six books. So first, let us define by what we mean by authentic narrations. We gave you the definition last week that were Hadith to be authentic, it needs to meet five conditions. I'm not going to repeat that. But what I will mention over here is that if you wanted to calculate all of the ahaadeeth that are authentic, that they are either Swahili lady, he has seen an acidly lady, what number of Hadith would you get, what number of Hadith would you get? scholars have tried to enumerate this, and the figures roughly vary between 25,030 5000 so all of the authentic hadith, they roughly vary between 25,030 5000 a hadith. Now the
vast majority of these authentic hadith will be found in six books of Hadith, they will be found in six books of Hadith. The first two are of the utmost importance. They are the size of human body, and the psyche of Mr. Muslim, the size of the moment Bukhari and the size of enormous
And these two books when they are put together, they are known as the SA hain, they are known as the Sahih Hein, or the two authentic books of Hadith. Then the next four books, you get the surname of the mammoth telemovie, the suddenly Mama telemovie, the sooner Buddhahood, the sooner revenue manager, and as soon as I have an essay, these are known as habit sunon. And these are the four books known as a pseudonym. So if you ever hear about Allahu Akbar, it is referring to these four books, the Son of God, the supernova widowed, the son of a new major, and the son of an essay. And then these four books combined with the two, these are known as a side hustle, though the six
authentic books of Hadith that every person should be familiar with that as an individual, you want to look up a hadith. These are the first six books that you will start off with these are the first six books that you will start off with now for is the Are these the only books of handy that actually exist? No and Hadith terminology, the scholars go all the way up until nine. So sometimes they will mention Raja Raja Sabha. So what did the scholars actually mean by that? What did the scholars actually mean by that? So when they mentioned the law, who was Subbu that seven narrated this Hadith, what the scholars are actually referring to are the six that we already mentioned. And
then depending on using the terminology, the vast majority are include the seventh being vema Mohammed, the Muslim, Imam Muhammad, then you will get a minority that say no, the seventh book is actually the motto. Every man Manik the motto of Mr. Malik, and generally speaking anyone that came after a laugh with a blowhard when he says a Saba, he is referring to the Muslim Imam Muhammad, he's referring to the Muslims of Imam Muhammad. Now, if he says Artesia, what is he referring to? What is he referring to? Lavazza means the six that we already mentioned, added on the Muslim Imam Muhammad added on the motto of Mr. Malik, and adding on the son of a daddy me added on the son of a daddy me.
These together are known as the nine books of Hadith. These together are known as the nine books of Hadith. So that is starting off backwards when we're talking about famous books of Hadith. These are nine big sums of Hadith that a Muslim should be familiar with the first six being the most authentic of them, and the largest of them being the Muslim Imam Muhammad. In terms of most narrations recorded, it is the Muslim of the management Rahim Allahu taala. Now actually starting off with the wording of this Hadith, it is starting off with the wording of this Hadith, he says in the main vignette, that indeed, actions are bought by intentions, this term in them in the Arabic language
when it benefits is exclusivity. So when the description or the adjective is mentioned, this adjective is exclusive to the noun that becomes before the noun that comes before it. So in the Quran, you will find that certain gerat where Allah subhanaw taala says in them and more manana aka in them and more manana echo that indeed the believers are nothing but brothers. So this exclusivity of brotherhood is affiliated with the believers. Similarly, over here, Allah's Messenger sallallahu alayhi wa sallam says, In the Mullah Malou beneath, meaning that there are no actions, except that they have an intention behind them, except that they have an intention behind them. And this shows
us that there is not an action that is consciously done, because that is what the media takes into account actions that are consciously done, except that it has an intention behind it. And the intention in Islam will be one of three, you can have one of three types of intentions, intention number one is what is a righteous intention? Well, one is seeking reward from Allah subhanho wa Taala. intention number two is a religiously neutral intention. So, a person does not seek reward from it, nor is he fearing any punishment out of this. And then intention number three is where a person makes an evil intention, where a person makes an evil intention. Now, out of these three
categories of intention, two of them a person can attain reward from two of them, a person can attain reward from number one, it is the intention that is good. So, a person that makes a good intention, he will get rewarded not only for his intention, but he gets rewarded for doing the action as well. So, for doing the intention, he gets one reward. And then when he actually does the action, it is that action that is multiplied by 10 up to 700 times and much much more than that, that is when an individual has a good intention. That which is a religiously neutral intention. So for example, a person is eating because he is hungry. This is a religiously neutral intention where
there is no reward and there is no punishment. And then the third one is where a person has an evil intention. So for example, a person makes an intention that he is going to go and rob the bank, he is going to go and rob the bank. Now let's pull out the various scenarios that can happen. This individ
That's going to go and rob the bank. Let's just say he makes the intention to go and rob the bank. And then he actually goes and does it over here, this person is punished or he has a sin written down for him for his intention, and then one sin for actually doing the bad deed one sin for actually doing the bad deed. Scenario number two, is that this person makes the intention that you know what, I'm going to go and Rob this bank. And then as he's driving, he's really really Miskin. SubhanAllah, his car gets a flat tire, he doesn't go anywhere he gets stuck in the middle of the highway, let's just say on Deerfoot road, then he stuck over there. Is this person still held
accountable that even though he didn't do the deed? The answer to that is yes. Because he made the intention, he started to do the action. And his intention did not change, his intention, still stayed the same. However, over here, he gets the punishment for the intention alone, he gets the sin for the intention alone. And then number three, the third case scenario is the person you know, now we're going to transfer a bit from, you know, between Jeddah and Medina or Mecca and Medina. He's riding on the streets like I'm going to go and rob a bank in Medina. And then as he's riding on the street, he sees those signs that say, Corolla, Sal hamdulillah and say Sinaloa, and say I stuck with
Allah. So as he's going, he sees this sign. And he says, You know what, man, I shouldn't drop a bank, especially in Medina. So he says, You know what, I repent for my mistake, I'm not going to do this deed, and I'm leaving it for the sake of Allah, in hopes of attaining reward from Allah subhanaw taala. So this person has initial intention was something evil, but the fact that he stopped for the sake of Allah subhanho wa Taala, he now gets one reward for changing, he now gets one reward for changing. So those are the two categories where an individual can incur reward. Those are the two categories where an individual can inquire reward. Now continuing on with the Hadith, he
says in the Milan, Albania, then did actions are by intentions were in the medical memory MANOVA and every man shall have that which he intense, every man shall have that which he intense. So now the question arises that when you look at these two statements, than indeed actions are by intentions, and every man shall have that which he intense, they sound very, very similar, they sound alike. And this introduces you into a new principle, when you study texts that they have this principle, says olamine, attack it, that establish a new meaning takes precedence over repetition or emphasis. It takes preference over repetition, and emphasis. And that is what the scholar said over here, I
minority group of scholars said that you know what, the position repeated these two points in different words, to emphasize the importance of intention. While this is true, the meaning that you can establish a new meaning from the Hadith is more deserving is more appropriate. So in the first part of the Hadith, the Messenger of Allah Salaam is talking about the actual intention itself, in them, and beneath that every person, that every action is what by intention, and every person shall have that which He rewards which he desires, or that which he intends. This is now actually talking about the reward, this actually now talking about the reward. So what is talking about the
conclusion that he desires, and then the second one is talking about the reward that he wants to incur. And this is the difference between the two meanings. This is the difference between two statements that sounds similar, but in meanings, they're actually different. So the first one is talking about the end conclusion he would like to see. And then the second statement is talking about the reward that he would like to attain the reward that he would like to attain. And this shows you panela, the concept that we were talking about last week, where the pastor Sonam was given Joe ami and Callum he was given this concept of concise speech. Now, when you look at this first
part of this Hadith, in Armando bitnet, we're in the Monica Marie MANOVA, that indeed, actions are in by intentions, and every man shall have the to do that which he intense, scholars took just this first part of the Hadith. And they developed what they called al Qaeda and Kalia, or a complete principle out of it, a complete principle out of it. And this is where you will get an introduction to it. That if you study all of, let's just say the physical books behind me, if you were to study all the physical books behind me, you would find that all of physics is divided into five principles. All effect is divided into five principles. And by these five principles, what we mean
is that these are reoccurring themes that you will find in every activity by the reoccurring themes that you will find in every act of the Sharia. What are these five principles? What are these five principles? Principle number one is an Omar Bhima Casa de her and Omar Bhima. Casa de that affairs will be judged based upon their motives affairs will be judged based upon their motives. To give you an example of this, you see two individuals who are praying to individuals that are praying, one individual is getting double the reward of the other one individual is
Getting double the reward of the other. How is that possible they're doing the exact same actions, the way that becomes possible is the intention. So for example, someone walks in, let's just say for salons budget, he walks in for salons virgin. They're both praying to lockers, one individual is getting double the reward. Let's not talk about who shoe or Let's not talk about the intricate, you know, details of the heart. But let's just talk about the intention over here, one individual can get double the amount of reward than the other how so the individual that walked in, and he prays to rock as this individual, he only intended to pray the sooner he made no other intention, individual
number two, he comes into the mustard he makes will do. And now he prays as well, this individual can get double or triple the amount of reward how that in the same toorak as he makes the intention of entering the mustard, he makes the intention of after will do praying to the cause. And it makes the intention of the center of budget. So the same people are doing the same act, however, the intentions are different. And person number one is getting the reward of the soon as a feature only. And person number two is getting the reward of three things, the sooner after will do the sooner entering the machine and the sooner of the project prayer. Another example, one person, both two
people are eating, one person is getting a reward for his action. Another one is, what is the difference between the two, they're eating the same food in the exact same manner. The difference is that one has the intention to eat this food with the intention of worshipping Allah. And the other one has the intention that he's eating this food just because he is hungry, just because he is hungry. So they use this principle on Omar to be mikaze. How to differentiate between the two.
Principle number two on the Aquino law, you're gonna be shocked that certainty is not avoided by doubt, certainty is not avoided by doubt, how does this principle come into play? This principle comes into play an individual he enters into salah and it this time, he cannot remember if he made will do or not, he cannot remember if he made will do or not. What does this individual do? What does this individual do? What do you want answered? Go ahead.
He goes in Mexico, he goes and makes with why because the certainty that he is on is that he doesn't have will do the doubt that he is on his that he might have to do so the certainty over here always overrides the doubt. Now let's reverse the scenario. A person is in salah and man he's feeling some pain in his stomach. He had some like, you know, mercy biryani or something like that he's had this food and he's feeling some pain in his stomach. And he's like, man, I don't know if I broke my window or not. What do I do in that situation? This individual he is certain that he entered Salah with a state of will do what he is doubtful did my will do break or not this individual he will stay
in his Salah. Until as the messenger also Sallam said he gets certainty that either he hears a sound or he smells something then that certainty is broken, then that certainty is broken. And then he will go and make will do but up until that point, he remains upon certainty that he did not break his widow and his Salah is still intact. So that is the second principle. akinola Zulu birdshack Principle number three, Alma Shaka to tangible, a tastier Alma Shaka to tangible, a tastier, that hardship brings about ease, hardship brings about ease. Very simple examples for this is when an individual is traveling. So the Messenger of Allah says enemy talks about traveling, a subtle guitar
tone, meaning that that traveling is a portion of punishment. So there the idea comes to bring about is, what are the eases that the carrier brings? When an individual is traveling, he can combine in shorting his daughter and acid and his mobile app and Asia. Right. Another is a person who is traveling, it's a month of Ramadan, is he required to fast? No, he's not required to fast he can make that day up outside the month of Ramadan, and there's no sin upon him whatsoever. There's no sin upon him whatsoever. So in the presence of hardship, the Sharia will always come to bring about ease the Cydia will always come to bring about ease some of the principles Do we have so far, we
have three principles support radical self care to Principle number four, and either mahatama and other mahatama that the norms of the people or customs of the people will take preference and will take precedence. Now, this is a very, I guess, difficult principle to understand in terms of its application, but let us understand it this way. An individual is getting married to a wife, a man is marrying his wife, and there are no agreements between them in terms of what type of housing he will provide for her what type of cool clothing and food he will provide for her and so on and so forth. So the man Mashallah let's just say he is a very rich individual. And he says, You know what, I will
treat my wife like absolute dirt. You know, lata de la jolla. None of you guys do that. He says I'm gonna treat it like absolute dirt.
She wants an apartment. I will get her an apartment in the slums of Calgary, one small room where her and her children can stay. She wants foods to eat, I'll buy her a bag of flour and she has the running tap water. You know she wants a bed. Alas, we go to the dollar store, we buy some sheets, you can lay that down on the floor. Now according to the Sharia, this would not be allowed this would not be allowed, because the Sharia commands us in the Quran as well as your ohana, Bill mouth. Now, traditionally scholars translated maruf over here to mean and goodness. But Morocco here doesn't just mean goodness, it means whatever this woman is accustomed to the whatever the woman is
accustomed to prior to marriage, the man is responsible to provide after marriage as well. So whatever they want with a man and a woman is customary, accustomed to before marriage, then she is to be provided with the exact same thing after marriage. Similarly, I'll give you another example. This is a more practical one. This happens more commonly, a man and wife they get married. And the woman the man says that for your Mahal for your dowry, I will take you for Hajj, I will take you for Hajj. So this woman starts thinking you know what, I'm going to be staying at the Hilton when I go to Mecca. I'll be staying at you know these towers, when they go to Medina will be writing first
class on the Emirates. And you know all these things, she starts having these big dreams. They show up you know they're taking a bus from Calgary to Toronto, and then from Toronto, they're taking like air transit and premier transit, they're taking some other broken down plane, she eventually gets to Medina and Mashallah even in Medina, they're staying in a tent outside of St. Louis. She's like what's going on? Here this the Sharia says that since the man and the woman they didn't agree to a specific category of Hajj, that they would go to an either mahatama the two that the norms that she is accustomed to, will take precedence. And whatever she is used to is what the man is responsible
for providing what the man is responsible for providing. So do you guys understand this principle? Now, whatever, you know, these are just marriage related issues, they're easier to understand. Another example is that let's just say there is a dress code in your country, there's a dress code in your country. So to go against this dress code, it would be against one of the rules of the Sharia. So for example, studying at Islamic University of Medina, everyone is wearing pure white, and the sisters that are unquestionably all of them are wearing pure black. So when an individual to now come and dress opposite to this culture, he could be considered sinful, he could be considered
sinful, according to some scholars, but according to the majority, he's just going against one of the principles of the Sharia, and it is highly disliked to do so. So for him to wear something else other than the white or white garment in a place like Medina or in a place like Makkah, then this would be something that is against the norms of the people. So you can repeat the four principles we've taken so far. What are the four principles we've taken? So go ahead?
Excellent. So the first one you mentioned is Allah morbi Mikasa dia, that a mod that actions will be judged by their motives. Second one, akinola is you'll be shocked. That certainty is not avoided by doubt. Number three, is a shocker potentially, but they see it, that hardship will always bring about ease. And then number four, and either mahakam and other mahatama. Does anyone know what the fifth principle is? For those of you that attended sacred scrolls? My first class in Calgary, we discussed it at that time. You have you have prizes for us martial law. Anyone remember what the fifth and last principle is? That the Sharia is based upon?
Not, does that look very good? Yes. But that's not it.
What is the fifth principle? Good.
Very good, very good, good guests, but that's not the answer. So you're saying that the general rule in worldly affairs is for miscibility. The general rule in a binder is impermissibility. Again, it is a very common principle. But that is not the fifth principle. The fifth principle, I'll let you guys think about it, I'll let you guys think about it. And then I will share it at the end of the class. If you figure it out before the end of the class, then we like to either we will we will give you a price we will give you a price. continue on with the Heidi's continue on with the Hadith. So here the Messenger of Allah sallallahu alayhi wa sallam he goes on to say, for mankind that his love
to who Allah He was solely for his Allah to who in Allah he was sorry, that whoever is migration is for the sake of Allah subhanho wa Taala. Then his migration was for the sake of Allah Subhana Allah to Allah and His messenger. So firstly, let us talk about this concept of his law, the general concept of his law. When you talk about his law, it is to distance yourself from something it is to distance yourself from something and it's a hell of a quality among Bukhari narrates that Mahajan is the one that separates himself from sin. The Mahajan is the one that separates himself from sin. Now, this is the type of hlr that
It is compulsory upon everyone, that in the presence of sin, the presence of you know bad desires, you have to separate yourself from that sin, you have to fight it off. Now the hatred that is being referred to in this hadith is not the hatred of the soul, it is not the hatred of fighting off desires, but rather it is the hatred of which is physically made, which is physically made. Now, the scholars of Islam, they actually divided this Hadler into six types, they said physical types of hijra, or of six types, six types. They said category number one is that when you make a jeweler from Donald Cooper, to Donald Islam, that you make hatred from the lens of disbelief to the lens of
Islam, hatred from lines of disbelief to the lens of Islam, and we'll comment on these briefly. Number two, they said Hitler from the land of innovation to the land of surrender, so he draw from the lens of innovation to the lines of sinner. Number three,
hijra from the lines where Haram is dominant To a land where Haram is not dominant hatred from a land where Haram is dominant To a land where Haram is not dominant. Number four hegira from a place where one fears bodily harm to a place where one does not fear bodily harm. So number four, a person fears bodily harm, and he migrates from that place to a place he does not fear bodily harm.
Number five hatred from a place where one fears disease to a place where he does not fear disease. So hedger from a place where he fears disease for to hijra to a place where he does not fear disease. And the sixth and last category of hedge law that the scholars mentioned, is that hijra from a place where a man fears for his property and wealth to a place where he does not fear for his property and wealth. So in terms of the physical hedger, this is what the scholars divided it down to that the six possible type possible types of religious hijra, they would fall under one of these six categories that if you were to make any of these six types of hlr, they would be from, you know,
the religious types of Hezbollah. Now what are the virtues of this religious type of hedgehog? For those of you that attended the Juma Kota today, you heard the hadith of Amara and Alas, where he wanted to give the pledge of allegiance to the Messenger of Allah Azza wa sallam, and he says Yasuo, Allah will only give this pledge of allegiance with one condition, the Messenger of Allah, so send them ask them, What is this condition Yama, he said that Allah subhanaw taala Forgive me for all of my sins. So at that point, he promises to them told him Yama, did you not know that a person accepting Islam forgives all of his sins, a person's making Hadler, all of his sins are forgiven,
and a person who makes Hajj all of his sins are forgiven. So here from the virtues of Hajj is that a person who migrates for the sake of Allah subhanho wa Taala, Allah subhana wa tada will forgive all of his previous sense. Now, the first one in this hadith is the most important one. The first one in this hadith is the most important The first type of Allah. And that is the Hadler where a person will migrate from the lens of disbelief to the lines of Islam to the lines of Islam. So generally speaking, it is a very common and popular opinion that states that you're not allowed to live in the lines of disbelief until one of three conditions are met until one of three conditions are met.
condition number one is that you're active and giving Dawa condition number one is that you're active in giving Dawa. If you're not active in giving Dawa, then you should be seeking a form of education to benefit the Muslims where you are going back to then it is to seek a form of education to benefit the Muslims where you are going back to. And condition number three is that if you're not doing one of these two, then you're here to get some sort of medical treatment that is not available, you're here to get some sort of medical treatment that is not available. Now, even though this opinion is very, very popular amongst the layman. This is not the opinion the vast majority of
scores. In fact, one of the scholars who died recently shackled by the Ohio law, he died in around for 2421 sorry, 1420 1421. He is the one that made this opinion very, very popular and his students made it made it very, very popular. But in terms of when you look at the text of the Quran and the texts of the sooner, you'll see that what the Sharia stipulates is that any place that you are allowed to freely practice your religion, then that is a place that you're allowed to recite any place that you're fully allowed to practice your religion, then that is a place that you're allowed to recite, because the verses in the Koran in particular, that talk about you know as the earth of
Allah subhanho wa Taala not vast enough for you. It is pertaining to those individuals that were unable to practice their religion, and it's pertaining to those individuals that are unable to practice their religion. Likewise, if you look in terms of the Hadith of the Prophet of Sodom, where he says, you know, a Muslim should not live in a place where the smoke of the disbelievers and the smoke of the believers mix or the hadith of you know, I am free from the from the
One who dies in an in a land of the disbelievers all of these narrations, while they're very, very popular, they have weaknesses in them, they have weaknesses in them. Now, what is the conclusion that we want to sum up over here? The conclusion we want to sum up over here is that each and every one of us is the best best of judges, according to his own situation. One group of individuals, they may go to the land of the Muslims, and they're a man actually permits their Eman actually goes down another group of individuals, they stay in the land of disbelief, and it is their demand that plummets over here. So you have to look at what is best for you and your family. If you notice that
your family does best and you know reaches its Pinnacle while being in the line of the Muslims, then this is what we would suggest. However, if you notice that you're more productive, you have more to offer your Eman is higher living, you know amongst the disbelievers you're active giving Dawa or you're doing other productive and beneficial things that we would recommend that this person stays over here. But now let us look at it from another angle. The vast majority of people that talk about Hitler Mashallah, generally speaking, we will say that they're the more religious crowd. They're the ones that come to the masjid. They're the ones that are active in giving Dawa. Now, even though this
is a physically impossible, let us just say each and every one of these individuals wants to get up and migrate, even though there's no place that would allow all of these people to come and migrate. But theoretically speaking, let us just say there is these people get up and migrate. What happens to the situation of the Muslims living in the land of disbelievers. What ends up happening over here is no one's coming to the machine anymore. There's no people to give any form of religious education, no one to lead the Salah, no one to give the advice. And you notice the situation even keeps getting worse and worse. Then over here, we would say that a person is required to make an
individual sacrifice for the greater community good for the greater community good. So all of these people, we will not allow them to make hedger for the sake of Allah subhanaw taala. Rather, some of them would have to stay back rather some of them would have to stay back and this is based upon the verse in sort of the Toba which I'm trying to remember right now. Do you remember the verse I'm talking about the de facto 15 million euro como home in La Jolla him? How does it begin to start off?
mechanical mula Leandro Kapha follow Lana for follow them equally Kolkata Naruto iffa
do you need to call mama Raja him. So here on the sopranos Allah is talking about people who are going out to fight for the sake of Allah subhanho wa Taala and Allah subhanaw taala says that a group of people stay behind and you know, practice their religion and learn about the religion so that when the people who are fighting have come back, they can educate them about their deeds, they can educate them about their deeds. So, all of the practicing Muslims, if they were to get up and migrate, we will say that no, this is not an act which is permissible, rather a group of people would have to stay behind and educate the people a group of people would have to stay behind and
educate the people. So that is the issue of hijra. So, this is what is mentioned woman can is headed to the law whether solely for the halfway through the law. And then it goes on to say woman can attach a lot to hola donia yo Cebu ha
ha ha ha ha la to la mahadji la la, then he whose migration was for the sake of this for a worldly purpose or for the sake of marrying, then his in the dead his migration was that which he migrated for, then his migration was that which he migrated for. So now here, the Messenger of Allah sallallahu alayhi wa sallam is alluding to something and what he is alluding to over here is that migration can also have a non religious type migration can also have a non religious type and that is an individual he intends something worldly from it, and this type of migration, it is permissible. The general case scenario as we mentioned, one of the brothers mentioning is that when
it comes to worldly matters, the origin in worldly matters is that they are permissible until proven to be hard on that they are permissible until proven to be Haram. So the general case scenario is that a person is allowed to migrate for a worldly purpose. So for example, a person is living in Canada, he wants to get you know, an education in England, he is allowed to migrate from Canada to England to get this, you know, worldly benefit, will he be rewarded for this benefit? Unless he makes a righteous intention behind it, then No, he won't be rewarded, his only compensation will be that which he migrated for ie the education that he is trying to get. Now, coming up to the point
why is the Messenger of Allah sallallahu alayhi wa sallam mentioned woman cannot dunya usuba our Moroccan young Kiba Phaedra to a llama Hydra LA. Why does he mentioned something general and then mentioned something specific. So a woman she is a part of the dunya a woman among migrants for the sake of you know getting married. This is something which is permissible, but the sake of marriage is a worldly matter. It is a worldly matter. So why
Is the Messenger of Allah says Allah mentioned the woman after mentioning the dunya. Can anyone think of a wisdom? Why would you mentioned the Messenger of Allah sauce? And I mentioned the woman after having mentioned the dunya. Go ahead, man, this will not be one of your Facebook posts or something like that. Go ahead.
Excellent. It's exact same concept. Why does the messenger bots as I mentioned, for the cadonia, with the Queen Lisa,
you're telling me the hidey hole is the lesson we're trying to drive from I want you to drive the lesson.
It's very easy, very simple. Go ahead.
Very close, but I needed to just a general general principle. Go ahead.
Women are attracted to people of wealth, Mashallah Nevada law, this is a next level of fear.
That is very true, generally speaking, women love a man that has confidence in him and a man will get his confidence through his worth. That is very true. But how did you derive this from the headache?
Then the woman will come Mashallah for the dunya and you'll naturally get the woman.
The principle we're trying to get to, as as this hadith in Sahih al Bukhari where the brother mentioned that you mentioned you also sort of mentioned at the end of that Hadith that fear the dunya and fear the woman or have Taqwa of the dunya and abstain from the woman, because the first letter that was sent to banaswadi was in women. What that means is that the greatest fitna, a man will face is through the temptation and desire of women, and SubhanAllah. How many stories throughout history do we find that a man ends up going astray? due to him, you know, getting involved with the wrong woman? You have the famous Heidi know story of Abdullah zakka son Annie. So
as a story I mentioned to you that the next incoming class is torchbearers and in torchbearers, you learn about some of the scholars of the past, one of the scholars of the past, his name was Abdullah zakka son, Abdullah zakka, Sinani, famous scholar of Hadith, and contemporary of Imam Ahmed, very close relationship. In fact, he was considered one of the Imams of Hadith. What ends up happening is he travels to the land of Yemen, and others, aka Sinani, being one of the great imams he falls in love with this woman, he ends up marrying this woman, lo and behold, he ends up developing some of the some beliefs of how did that happen, it happened through him getting married to this woman, you
have the famous story that he remembered that had been mentioned and uncovered, that the story of the margin, who used to go to the top of them and then right and guilty, and then and then one day, he ends up seeing from them in the right, this beautiful woman, and he's struck that you can imagine, like halfway through the event is like Allahu Akbar, Allah, what, what, and then he just stops. If you were like, what happened to this guy, what he stopped there, then what happened was, he became mesmerized with this woman. So he finishes the then he goes and proposes to this woman. And this woman says, Look, I'm a practicing Christian, and we cannot get married until you become
Christian until you can be until you become Christian. So the man, you know, time goes back and forth. He eventually decides, you know what, he's going to become Christian. He's going to become Christian. And then he goes to propose to this woman. And this woman says that a man cannot that cannot be, you know, strong upon his faith, how is he going to be strong.
And she denies his proposal at that time. And what ends up happening is he ends up dying in that state, something happened later on, he ends up dying in that state, in the state of having left the religion of Allah subhanho wa Taala, the fitna of women over here. So now this is not to say that, you know, this is being recorded in his life. It is not to say that women are evil. That's not the point we're trying to get that I'm sure someone may try to, you know, twist my words into saying, but what we're trying to say here is that the greatest weakness that Allah subhanaw taala, created inside the man is for women. And this is what our beloved Ambassador de la nkhoma, he says in the
verse in sort of Nyssa, will call a call in sonoda. That man was created weak towards women that his greatest weakness is towards women. And this is why the Messenger of Allah says seldom from time and time again, after he mentioned the dunya he'll mentioned the woman. So just like a man is meant to have Taqwa regarding to dunya. He's meant to have Taqwa regarding women as well. And it's not just the fear of attraction. It's also when a man gets married in the halal way. One of the reasons why men will be humiliated and disgraced in the Hereafter, is because they're not taking care of their women folk, that they treated their woman folk terribly. This is one of the reasons why that they
will be punished in the hereafter. And this is why the Messenger of Allah says to them, so heavily emphasized Cairo con Cairo completely say that the best of you are the best of you towards the woman. For and
This shows you that panela as a man, you have this great responsibility. And one way it is to stay away from the heroin aspect of it. And then number two, is that the second aspect of it that as a man, you need to fulfill the rights of your family as well. You need to fulfill the rights of your family as well. And this is why the dunya and women are paired closely together, that the Messenger of Allah sysm advises to have Taqwa of Allah subhanaw taala. In both of these matters have Taqwa of Allah subhanho wa Taala in both of these matters, and will conclude with that being the light Allah because we do have a couple of announcements to make, and a couple of other matters as well. But
before that, we'll open up the floor for question and answers. So Supercell, Allahu cinematical in the Vienna Mohammed Wanda, and he was obvious enough to hit all of them will take five questions inshallah.
La da, da, da, da, da, did you look that up, you limit yourself Excellent. So that is the fifth principle, we can give them that prize in Sharla. The fifth principle is da da, da, da, da, da, da da, which is that you are not to harm and you're not to allow harm to be reciprocated to you, you're not to harm and you're not allow harm to be reciprocated to you. So this shows us that one of the principles of the Sharia is that it is impermissible to harm. And at the same time, if someone is harming you, we don't just turn the other cheek, but rather we do what is required to protect ourselves from that term. So that is the fifth principle. Now these five principles together are
known as alcohol, Cobra, the five major principles, that if you were to look across all of the books of fic, these are the five reoccurring themes that you will find in all aspects of those are ultrawideband Cobra, and you will be tested on those next week with the Knights Allah. So I would suggest that at least one of you memorize them properly. inshallah, go ahead.
So when were these five principles, first written, so the first individual to actually you know, write these five principles down as five principles, his name was soltana, Allah, Allah has been at the center, he was given this title soltanto nama, because he mastered the chef, the Hanafi madhhab, from Egypt. And it was a very weird concept at that time. And then he wrote this book, I can't remember the beginning of it, but Fie masala had that in this book, he talks about alkaloid for clear. And this is one of the first books that talks about these five major principles. And then it just further got developed after that. And you'll notice that some heinola
it was particularly the Hanafi scholars that, you know, actually took this concept of, you know, quite a few are very, very far that they wrote extensively on these principles. And, obviously, they aren't the only five principles, but these are the five principles that all of them are that have agreed upon, that, you know, are a recurring theme inside of
economics. JOHN, go ahead.
So we gave two examples over here. Number one, the person who is starting his prayer, and he is doubtful, does he have to do or not, right? So this individual No, he's not to continue praying, he has to go and make withdrawal and then come back and pray because the screen over here is that he doesn't have to do and then the shock is that he has to do so the pain takes precedence over the shock. So he goes and makes one when he comes back. Then Scenario number two, we said a person he made with though he started his summer, and he has the opinion that he did make withdrawal, but his shock is my stomach is hurting, it's growling. Did I break my window or not? In this situation, we
say that the opinion is taharah and then the shock is you know nakahara so the horror takes precedence over the Nef to Tara and he remains in Salah until you're clean comes to him that his daughter was broken
so here what you need to figure out is what is your your clean? Is your clean that I made? Or is your your clean that I didn't make although if you're sorry.
this all goes back to
it depends over here this I'm explaining it to you. It all depends off. Did the person make does he remember making wood or not? If he remembers making widow then is your cane is that he made widow and he doesn't remember making widow then Is he a clean is that he didn't make widow. So in the case that he is yuckiness that he made widow he doesn't need to make widow again, and the second kissner was yuckiness that he didn't make will do then he has to go make moto and come back. Allahu taala
How can you not know Pharaoh Tobruk
Okay, so see, that's the thing. If he doesn't remember, then he remains upon certainty, he remains upon certainty until he remembers, if he remembers later on, that is a different matter. But up until the time he doesn't remember, he remains upon his his certainty that which is shocking. Go ahead.
approach to it. Excellent. So last week when we were talking about using weak Hadith, we mentioned an important principle that in any field of Islam, you always want to look at what the experts of that field have to say. So when you're dealing with issues of Hadith, you want to see what the experts have to say about it, rather than going to the scholars of the soul, or the scholars of and not to discredit them completely. But we always want to go to the most proficient people. so in this situation, you'll notice that the earliest scholars of Hadith, the likes of Mr. Herman even though mine, I live in Medina, Bukhari Muslim, all these scholars of Hadith, they didn't have this
categorization. And what's the word that I had? And for them, it was irrelevant? Did it give certainty? Or did it give doubt, this is actually, you know, a trick that was introduced inside matters of fact, to deceive the people that was introduced to deceive the people. So what we want to try to do is, we want to try to avoid using this terminology. Now, obviously, when discussing from a faith perspective, people will use this terminology. So it's good to be aware of it. But as a Muslim, what you want to try to do is avoid using terminology, that those that are specialists in their field did not use. Similarly, when you're talking about Islamic manners, you know, matters,
you want to refer to the terminology of the idea, rather than manmade terminology. Right? So it's better to use the terminology of the Koran use the terminology of the sinner and avoid terminology that is not found in those two, Allah subhanaw. taala knows best. Go ahead.
Excellent, excellent. So the general case scenario is that when you have something which is general, this is meant to be understood in light of something which is specific. So the general Hadith is what you have mentioned over here is that the one who had an evil intention, and he didn't do it, then he has one reward written for him. But this is has to be understood in light of something which is specific, which is the principle that we mentioned over here. So what this hadith is actually saying is that if someone intends to do evil, and then it is the fear of Allah subhanho wa Taala, that stops him, then he will be rewarded for this. What is the proof for this, the proof for this is
the Hadith of the three men that went to the cave, and they were inside the cave, and they got stuck inside. And they said that the only way we will get out is if we make dua to Allah subhanaw taala through our righteous deeds, right, the first man he was obedient to his parents, the third man, he was in a trustworthy businessman. The second man though, he was an individual that fell in love with a woman who was very desperate for money. So he said, come over to my place, we will be in seclusion, and I will give you the money. And this woman now when she comes, she's desperate for this money, she needs the money, there's no way out for him. But she tells him something. She says,
tequila will not afford don't katima be happy, that fear Allah subhanho wa Taala. And, you know, do not pierce the seal of virginity, except with this do I mean, if you want to do this deep, marry me, but don't do it in a wrong manner. So this man said, I remembered Allah subhanho wa Taala. And I left her with the money, and this was accounted as a good deed for the man. So the scholars derived from this Hadith, that in order for a bad intention, to be rewarded for it, a person has to abandon that deed for the sake of Allah subhanaw taala. And when he abandons the deed for the sake of Allah subhanho wa Taala, that is, when an evil intention, he will be rewarded for it as well. And Allah
Subhana Allah knows best. We'll take one last question. And then the two last questions and go ahead for you and you so go ahead.
Right, so this principle ad hoc amended norms of a people take precedence. This is something which is very, very subjective. As you can see, there's no objective guidelines to this principle. The only objective guideline that we will apply over here is that it only becomes completely impermissible to go against them.
homes of people when it comes to matters of halal and haram. So for example, it is a customary norm in all of society that everyone is getting tattoos that you go to high school these days. You go to colleges, these go to universities, almost everyone is getting a tattoo. You show up as a Muslim. And you're like, Man, you know, the principal says a lotta mahkamah I should go get a tattoo now. But in reality, no, this is not the case. Because the Sharia has given very clear guidelines, that when it comes to matters of halal and haram, you don't conform with the norm. So in matters of that are outside of the scope of halal and haram, you should conform to the norm. But when it comes to
matters of halal and haram, you can conform to that which is halal and haram. I hope that makes sense. And shall
Yeah, and Islam it actually encourages people to follow their cultures, as long as it doesn't oppose the Shia. Islam encourages the following of cultures. So as long as it does not opposed to surely a person should follow his culture. So for example, you know, especially when it comes to marriages, there are all types of different traditions, as long as those traditions don't go against, you know, the ruins of halal and haram, he should definitely follow those traditions inshallah.
Allah husana, Allah was your last question.
attention and he does something.
Like a mistake. You mean, like the story of the who came to the Prophet, and they told him, like, I don't marry a woman, and I keep my status and they have like good attention, which is because they wanted to.
So the question over here is a person thinks he's doing good, but in reality, he's not doing good. Abdullah COVID Masuda has a very famous statement, he says, we'll come in more edenville fady lamea blue, that how many people intend to do good, but in reality, never achieve it. And this is the type of thing that he's actually referring to, then in order for a good deed to actually be a good deed, two conditions need to be met right? condition number one is that it is sincere for the sake of Allah subhanaw taala. And condition number two, it has to be in accordance to the actions of the Messenger of Allah sallallahu annual center. So what's happening in this hadith over here is that
even though these people had righteous intentions, it actually goes against the conformity of the Messenger of Allah sallallahu alayhi wa sallam, and that is what that statement means that will come in reading the Hadith number of local that how many will intend to do good, but don't reach it is that their intentions are pure, but their actions are not substantiated by the actions of the purchaser or seller. So those are the two conditions that need to be met before a deed can be considered a good deed.
Do they get punished for it?
That is between them and Allah subhanaw taala and their level of knowledge. So the general case scenario for person is ignorant. Allah subhanaw taala will excuse them, that is the general case scenario. However, other factors can come into play. But the general case scenario is that if they're ignorant, they will be forgiven. If they live intentionally, then this is something that they're sinful for, and they will be punished and the last panel to Allah knows best