Navaid Aziz – 40 Hadith of Imam Nawawi – Episode 32

			Bismillah R Rahman r Rahim in Alhamdulillah Christina who in istockphoto when I was a bit let him in
surely unforeseen a woman sejati Amina Maria de la dama De La da
		

			da da da da da La la la hora de la sharika was shadow no Mohammed Abu Rasulullah sallallahu alayhi
wa ala alihi wa sahbihi wa seldom at the Sleeman kathira My bad, my dear brothers and sisters Salaam
Alaikum wa rahmatullah wa barakato.
		

			So we return to number 28 abena Jihad arbitrable salutaris The Allahu anhu Rasulullah sallallahu
alayhi wa sallam I mean, hello, hello, what are you for Cornelia? rasulillah HCA Mo Mo Mo Dr. For o
Sina. Cada OC combi taqwa la he was some of your thoughts were in a coma abdomen in the human ear
Ishmael confer Sera, Sera la comida assume that you assume that Russia Dilma de la had been Nawaz it
was
		

			more for in akula dadada. So on the authority of Abu jihad, Alberto Massara the Allahu anhu, who
said the Messenger of Allah sallallahu alayhi wa sallam delivered an admonition that made our hearts
fearful and our eyes tearful. We said O Messenger of Allah, it is as if it is a farewell admonition
to advise us. He says I advise you to have Taqwa of Allah, and to listen and obey. Even if a slave
is a leader over you. Certainly the one who will live among you will see lots of differences. So
stick to my son and the son of the right the principled and rightly guided successors, but on to it
with your molar teeth, and avoid newly introduced matters. Rarely, every heresy is going astray.
		

			Rarely every heresy is going astray. So this Hadith, as you can see is a very interesting Hadith.
Because the companion over here at the bottom of Saudi Arabia, Allahu anhu, he felt as if this was a
farewell advice from the Messenger of Allah sallallahu alayhi wa sallam. So he asked for more
advice. So this advice that the Messenger of Allah sallallahu alayhi wa sallam is giving is not only
pertinent to the Sahaba, the Allahu anhu, but it's ported into, you know, mankind, till the Day of
Judgment. And that is why there's a lot of important matters that we're going to be discussing in
this hadith. So the first thing we need to know who is a lot about the Messiah. And I remember when
		

			I first went to Medina, there is this concept that we had amongst the students that we wouldn't use
our first names, we would all use quirinius. Even though we were all like single bachelor guys, we
like to refer to ourselves by akunis, because we thought this was, you know, the way of the
predecessors. So amongst us whoever had like the most difficult, you know, Arabic name to pronounce,
it was as if it was a sign of prestige. So I remember, you know, one of the brothers, he had the
cornea, Abu al Shabaab. And I'm like, how are you even supposed to pronounce that, you know, in an
easygoing way, because you have the iron and you have the blood in it, like very difficult letters
		

			to pronounce. So as I was preparing for this holiday, bought back in a lot of good memories from my
time in Medina, now this companion of abajo, Serra de la Han, who he actually describes himself as
urban Islam, he describes himself as one quarter of Islam, meaning that he accepted Islam. So early
on in the MKI, in the McCune stage, that he was only one of four Muslims, as he describes himself,
as for you know, the authenticity of this claim, Allah Subhana, Allah knows best. But clearly, he
was one of the very early companions to accept Islam, and he stuck by the Messenger of Allah
sallallahu alayhi wa sallam, very, very closely, very, very closely, so much so that he was from the
		

			companions that stayed inside unless you the nobly amongst that Lucifer, so that he chose
consciously not to work and to stay with the Messenger of Allah sallallahu alayhi wa sallam so that
they could benefit and learn as much as possible. Now earlier about the Masada de la Han was the
name that we've mentioned previously, particularly when we talk about fundraising. Does anyone
remember the story that we talked about? At the bottom of Saudia?
		

			What story is very famous for who remembers the story
		

			and, you
		

			know, blank faces by the story was as follows that the Messenger of Allah sallallahu alayhi wa
sallam was one day collecting money
		

			for an expedition and other the Bible study or the Allahu anhu, he comes to the Messenger of Allah
sallallahu sallam, and he says the art of Salalah I own nothing of this dunya except for my upper
garment, and my lower garment, and I'd like to give my upper garment in the way of Allah subhanho wa
Taala. So he gave away half of his wealth, but that's not where he stopped. Rather, he went to a
different part of the masjid and as people were coming in, he was hoping
		

			that someone would come and give him sadaqa so that he can take that circle and give it to the
Messenger of Allah sallallahu alayhi wa sallam, but as people are coming in to give their sadaqa
they're going directly to the Messenger of Allah and no one is giving the robot or the Allahu anhu
any sadaqa so that moment it got very painful for the orbiter delanco and he walked away from the
Messenger of Allah sallallahu alayhi wa sallam with tears in his eyes. Now a point of reflection
over here is why is the Allahu anhu so painted so distraught, like what is the source of his tears,
and the source of his tears over here was the fact that he had an opportunity to do good, but he
		

			didn't have anything to give in the way of Allah subhanho wa Taala. And this moment of sincerity
Allah subhana wa tada preserved in the Quran in surah Toba when he says what are your home tofield
Amina generally has an allergy to mindful code that our eyes flooded with tears as they walked away,
because they found nothing to give in the way of Allah subhanho wa Taala. And this really puts
things into perspective for us. That, you know, here we have so many opportunities have created, and
we want to hold on to what we possess as tightly as possible. But some of the Sahaba de la Han who
were so desiring of good that they given everything away, and nothing was left, and if an
		

			opportunity missed them by and this is something that would upset them, that there was an
opportunity for Hyatt, but they weren't able to take advantage of it. So they became distraught by
it. So this was one of the virtues that is mentioned over there about the study or the Allahu anhu a
lot about he died in the year 75. And after the death of the Messenger of Allah sallallahu alayhi wa
sallam, he actually lived in hemps in Syria, and that is where he continued to teach the people
until he passed away in the year 75, after Hitler until the year 75, after he died, so there are
other of the Allahu anhu he starts off by saying that the Messenger of Allah sallallahu alayhi wa
		

			sallam delivered and admonition delivered and admonition. Now this is a very interesting point over
here, the fact that the Messenger of Allah sallallahu alayhi wa sallam gave a reminder now why is
this interesting? Because if you look at the life of the Messenger of Allah sallallahu alayhi wa
sallam, in terms of preaching and in teaching, the Messenger of Allah sallallahu alayhi wa sallam
only had one set halaqa per week, and that was to teach the women. That was the only time there was
a set appointment with a select group of people, that the Messenger of Allah sallallahu alayhi wa
sallam would go out and actively teach, and that was for the women folk. Whereas when it came to the
		

			men, the Messenger of Allah sallallahu alayhi wa sallam didn't have a set time where he would teach
them, but rather what he would do is after he would pray Salah, then he would take an opportunity to
interact with the people and teach them through that way. or number two, is that if he ever saw any
of the companions doing something wrong, he would teach them right there and right then, so it
wasn't a teaching style. It was more of a living Islam style. And I believe this is something that,
you know, it's very important to bring back both, you know, aspects of teaching are needed, we need
classes, which will take a more structured approach. And then we need human interaction, which has a
		

			more practical approach, where people are showing how to live Islam and how to deal with real life
situations, like the Messenger of Allah sallallahu alayhi wa sallam used to do now, the commentators
on this aspect, they say, what was it that made the Messenger of Allah sallallahu alayhi wa sallam,
such a successful communicator? What was it that made the Messenger of Allah sallallahu alayhi wa
sallam such a successful communicator? So when I asked you guys, what do you think were some of the
successful methods that the Messenger of Allah sallallahu alayhi wa sallam used, that made him a
successful communicator? You guys have, you know, heard some of them a lot of times, but what are
		

			some of those methods? What made him a successful communicator?
		

			honesty.
		

			Okay, that's one aspect of it, but I'm looking for something more direct, more direct in
communication.
		

			So, very concise. So the processor needs to speak very short. What was very small sermons, very
small admonitions, right? For those of you that attended today's chutzpah, you know, one simple
Hadith, he said, as bureau personnel horlock the righteousness is good character, right? And that
was, you know, one Hadith right over there. So shows you that he was very concise in his speech. So
it was very easy for the people to memorize. What is something else that we all know about? The
Messenger of Allah? So I sent him about the way he spoke. Go ahead.
		

			Yes, so he would not speak fast, and he would speak slow so that the people could understand. And he
was very clear in his enunciation, right, so he will speak slow and very clear. That's number two.
There's a third one that everyone knows.
		

			Fantastic. The Messenger of Allah sallallahu alayhi wa sallam would repeat everything that he would
say, particularly those things that required emphasis. He would repeat it once, twice, three times,
to make sure that the people understood the concept. So these are some of the fundamental concepts
of communication that we learned from the Messenger of Allah sallallahu idea was set up. Let's look
at some other ones. Let's look at some other ones.
		

			The first day
		

			is at the Messenger of Allah sallallahu alayhi wa sallam, he always believed in the message that he
preached, he always believed in the message that he preached. So you would notice that the Messenger
of Allah sallallahu alayhi wa sallam was always passionate, and he believed in what he was
preaching. And this conveyed a level of confidence in the people themselves. In often you'll hear
someone speak, and he himself doesn't believe what he is talking about. And the listeners will
actually pick up on that, that even though they may not consciously realize it, subconsciously,
they're not going to be as motivated, because the speaker himself doesn't believe in what he is
		

			saying. So why should the listeners actually believe in this is another technique that the Messenger
of Allah Selim teaches us, number five, the Messenger of Allah sallallahu alayhi wa sallam would
speak to them for a very short duration of time for a very short duration of time. Right. So it
speak to them for 510 15 minutes. And not beyond that, because he knew that the people would get
bored, they have other things to do their attention spans are very short. So the most effective
method of communication is that which is short and that which is effective. So the Messenger of
Allah didn't want to bore the people. So he kept his communication time short, so we're not just
		

			talking about the words, but even the communication time short. So when you learn about the Juma
code for the heck of it, you learn that the Salah is meant to be longer than the hotbar the Salah is
meant to be longer than the hook, but this was the Sunnah of the Messenger of Allah sallallahu it
was set up and used to recite regularly sudo to Allah and sort of Asha so as 87 and 88. And if you
say both of those together, literally, I don't think it would take you more than like five or six
minutes. So it shows you how short the hood was of the Messenger of Allah sallallahu Sunnah more so
that the attention span would not be lost of the listener, the attention span would not be lost of
		

			the listener. And number three, and this was back to what our brother was saying, when he mentioned
honesty, and we'll tie it into a tangent of honesty is that the Messenger of Allah sallallahu alayhi
wa sallam was a person of action. So whatever the Messenger of Allah sallallahu alayhi wa sallam
spoke about, then this is something that he would act upon as well. This is something that he would
act upon as well. And obviously, this brought about more confidence inside of the listeners, that
when they see the speaker acting upon what he is preaching, and increases the confidence in the
speaker himself. So these are some of the effective communication methods that the Messenger of
		

			Allah sallallahu alayhi wa sallam used, and this is something that we can develop within ourselves,
that we should try to speak clearly. When there's a time for emphasis, we try to repeat it. We try
not to bore the listeners, we try to make sure we believe in what we're preaching ourselves and act
upon what we're preaching, and then don't have classes too frequently so that people get bored. In
fact, in Sahih, Muslim Abdullah bin maceo dolla dolla Han who he used to teach his students only
once a week on Thursdays, and his students would ask, you know, teachers, more teachers more, and he
said that I learned from the Messenger of Allah sallallahu alayhi wa sallam that we should never
		

			make the religion boring to the people, we should never make the religion boring to the people. So
he used to teach on Thursdays for a very short amount of time for a very short amount of time. Then
he goes on to describe what that scenario was like that day with the Messenger of Allah sallallahu
sallam, when he gave that admonition when he gave that advice, he says that this was an admonition
through which the hearts moved, and through the eyes were flooded. And this is a description that
actually, Allah subhanho wa Taala gives the believers in sutra Lanford when he says in the minion
and da da da da da da da da who would you let go? No, boom, without him it was added to imana Why
		

			not be him yet our cologne La Casa La Mancha, La Habra castle, that indeed the believers are those
who when Allah subhanho wa Taala is mentioned their hearts are moved and with the verses of Allah
are mentioned, their Eman increases their Eman increases. So this is another point that you know,
needs to be mentioned over here, that there is a time for academic teaching. And there's a time for
spiritual teaching. And the most effective of teachings is that which can combine the two that which
in the combine spiritual teaching with academic teaching, so the people can emotionally affiliate
that which they are learning, so that it has an higher impact on them. And this is why you know,
		

			particularly inshallah, when some of you become thieves, and when suddenly you give reminders,
regardless of where you are in the world, this is something you should try to focus on the try to
move the hearts of the people, because when you move the hearts of the people, then the people will
remember it. But if it was only the mind that you're engaging, some people may remember it, some
people may not remember it, so the hearts definitely need to be moved as well. The hearts definitely
need to be moved as well.
		

			He goes on to say it is as if it was a farewell admonition. So advise us so the Messenger of Allah
sallallahu alayhi wa sallam he is for telling his companions that look at time is going to come
where I'm no longer going to be alive, and you need to be able to take care of yourselves. And this
is why I believe this hadith is so relevant, that this advice was not only for the companions of the
Allahu anhu
		

			As the Messenger of Allah sallallahu alayhi wa sallam is passing away, but it's also for us that
live in a time where there is no one like the Messenger of Allah We live in a time where there is no
one like Abu Bakar amount of man or Ali or from the righteous Khalifa right. So, what is it that is
upon the Muslim at that time? What should he be doing? And how does he make sure that he attained
success, not only in this life, but in the Hereafter, as well. And it is this crucial point over
here, that it is as if it is a farewell sermon, that should make us pay extra attention to what the
Messenger of Allah sallallahu alayhi wa sallam has to say. So this is the first piece of advice that
		

			he gives. He says, I advise you to have Taqwa of Allah subhanho wa Taala. I advise you to have Taqwa
of Allah subhanho wa Taala. And you'll notice that this is something that Allah subhanho wa Taala
mentions repeatedly throughout the Quran to have Taqwa of Allah subhana wa Tada. So for our intents
and purposes when we talk about taqwa of Allah subhanho wa Taala it means to be conscious of Allah
subhanho wa Taala to realize that Allah subhana wa tada is watching us at all times, to realize that
the angels are writing down each and every single thing that we say, to realize that the angels are
documenting each and every single thing that we do, and that on the Day of Judgment, we will be
		

			questioned about our actions, and that each form of oppression that we commit, we will have to
justify in front of Allah subhanho wa Taala. So the concept of being conscious of Allah subhanho wa
Taala at all times. So you can relate this to the fact that you can imagine when you're at work and
the way your boss is monitoring you, your level of performance is a lot higher, you're a lot more
diligent, you're a lot more meticulous in the way that you conduct yourself. Right? And that is what
the believer should try to aim for, at all times. That realizing that Allah subhana wa tada is
watching him and that Allah subhana wa tada is having his deeds documented. So how do you want to
		

			react? How do you want to act? When you realize this? How do you want to act when you realize this
and these are the effects of taqwa and in a previous article, I will believe is hella fun. Number
19. We spoke about the benefits of taqwa the lowest penalty increases when the Liske Allah subhanaw
taala. You know grants these people paradise, that this person will only be do do good, you will be
protected from sin, you will be protected from the consequences of sin. And there's about 16 or 17
benefits that we mentioned of having taqwa of Allah subhanho wa Taala. Now does anyone remember a
definition of taqwa that we gave, we gave a very famous definition of Abdullah bin messenger de la I
		

			know of taqwa.
		

			It consisted of three components.
		

			A very famous definition of Abdullah, Minnesota of taqwa
		

			I'll give you the beginning of it, he said it is to remember Allah subhanho wa Taala. So much that
he is not forgotten. It is to remember Allah subhana wa tada so much that he has not forgotten and
he mentioned two other things after that.
		

			Who remembers?
		

			It's been a long day, long week inshallah. So it says the second component of taqwa so the first one
was to remember Allah subhanho wa Taala. so much, that Allah subhana wa tada is never forgotten, the
number one never becomes heedless of Allah subhanaw taala. Number two, it is to obey Allah subhanho
wa Taala. to such a degree that one doesn't find an opportunity to disobey Allah subhanho wa Taala
that you're so focused on obeying Allah subhanho wa Taala all the time that you don't find an
opportunity to disobey Allah subhanho wa Taala and then number three, he mentioned it is to show
gratitude to Allah subhanho wa Taala. So that one to show so much gratitude to Allah subhanaw taala
		

			that one never gets an opportunity to show any in gratitude to Allah subhanho wa Taala. So one is
always conscious of Allah and remembering him. One is also being Allah subhanho wa Taala and one is
always thanking Allah subhanho wa Taala whatever the Allahu anhu he gives a different scenario of
taqwa. He says darkwa or the example of taqwa is when a person is walking upon a thorny pathway. So
you're walking on a poor pathway that has thorns on it. So just like you would be careful with each
step, that you are taking on that path. Similarly, that is how the believer should live in this
life, that will before he does anything, he is very conscious of the step that he is taking,
		

			thinking about the consequences of those actions, thinking about the consequences of those actions.
		

			Then the Messenger of Allah sallallahu alayhi wa sallam, he goes on to say, and I advise you to
listen and obey, to listen and obey. So those in authority amongst us the Messenger of Allah
sallallahu alayhi wa sallam, he commands us to obey us people. And in fact, this is not just a
command from the Messenger of Allah sallallahu alayhi wa sallam, but this is a command from Allah
subhanho wa Taala where he says, Yeah, you're letting me know to law Theodora soon. We're all in
agreement, that Oh, you who believe obey Allah, obey the messenger of Allah, and those in authority
amongst, you know, just a brief analysis of this ayah certainly cyberse number 59 Allah subhanho wa
		

			Taala. He says in this verse that Oh,
		

			obedience to Allah is unconditional. And the way we figure that out is he says up to law, right? So
obedience to Allah is and conditional, whatever Allah says, we have to do, what are clear as soon so
obedience to the Messenger of Allah sallallahu alayhi wa sallam is also unconditional, whatever the
Messenger of Allah tells us, we need to obey to it. Then when you look at the third category, he
says we're all in agreement. He doesn't mention our pre Oh Before that, he doesn't mention obey
before those in authority amongst you, to show us that a Thor those in authority amongst us,
obedience to them is conditional, meaning that if it is pleasing to Allah subhanho wa Taala, then we
		

			should obey them. However, if it is displeasing to Allah subhanho wa Taala then they should not be
obeyed, then they should not be obeyed. Now, what are some of the practical benefits of why the
Messenger of Allah sallallahu alayhi wa sallam would mentioned this, you'll come to see later on in
the Hadith, the Messenger of Allah sallallahu alayhi wa sallam, he says that those amongst you who
live shall see much difference, right. And the differences that he was talking about were very many
were very many, like the first groups of Islam. They were introduced in the time of the Sahaba, from
the most dangerous of them is that you had the coverage that came right. And the thought is they
		

			rebelled against the general body of the Muslims, that they're the ones that assassinated us, man.
They're the ones that assassinated earlier the Allahu anhu. And it was these people that rebelled,
that the Messenger of Allah sallallahu alayhi wa sallam is speaking about that you shall see much
difference amongst them. And one of the first signs that were indicative of the coverage is the
disobedience towards the rulers is their disobedience towards the rulers. Now, you know, in a in a
modern day context is very difficult to understand, you know, how can one obey such tyrannical
rulers, right? We live in a time where tyranny is prevalent everywhere in the lens of non Muslims,
		

			and in the lens of the non Muslims as well. So why would one obey rulers at that time, and this is
something we're going to be discussing Bismillah E to Allah. So what we need to understand is that
the shediac came to preserve, you know, five key components of life, five key components of life.
And those components are they came to preserve the religion, it came to preserve the intellects came
to preserve one's length, sorry, one's wealth, it came to preserve one's progeny, and who came to
preserve one's honor. So these are the things that the Sharia is meant to preserve. Now, in order
for these things to be preserved, there has to be a hierarchy of command, that you've noticed in
		

			situations where there is no leadership, there is no one, no one standing up, each person is doing
what they want, then there's going to be chaos, right. Whereas when you have an authority, you have
a reference point, someone that is leading you, it's not guaranteed that you will not have chaos.
But you will definitely have more structure with a leader than you would have without a leader. And
this is why the shediac was having such a heavy emphasis upon having a leader that even when you're
taking a journey, you know, I have three of you, then one of them should be appointed as the Emir of
the journey, one of them should be appointed as the Emir of the journey. Now, there are some very
		

			clear, I guess, understandings of this. So when the ruler commands you with something that is in
accordance to the Sharia, you have to obey this right. So there is no difference of opinion on this
matter, right? The ruler says you have to pray, you listen to the ruler, because this is something
that is accordance to the Sharia. Then you have Scenario number two, which is the exact opposite,
that what of the ruler says that we're going to go against the Sharia. So you take examples of, you
know, what, in certain lines with our sisters are not allowed wearing Hijab anymore. Our sisters are
not allowed wearing Hijab anymore. Is this something that they will be the ruler in? And the answer
		

			to that is no, because this clearly goes against what the Sharia NGO came for. Right? It came to
protect one's Deen and the official rulers pretty telling you to disobey Allah subhanho wa Taala,
then as the Messenger of Allah sallallahu alayhi wa sallam says, For that somehow without thought,
that you do not listen and do not obey in those situations. Now we get to the middle ground, is that
what if the ruler tells you something that is neither for the Sharia? Or is against the Sharia? Is
it something that you actually have to obey? And you know, what is the conclusion on this? And
you'll find even from like modern day scholars, there is a great difference of opinion on this
		

			clearest example traffic laws. From a Sharia perspective. are Muslims required to obey traffic laws?
No, we have a brother saying no. Yes.
		

			So I think generally people will say yes, but from the most famous of people in our times that said
you don't have to obey. traffic laws are safe Albania Rahim Allah, she called him Allah, one of the
great scholars. In fact, the greatest scholar of hadith of our times, they are our generation has
seen he is the greatest scholar that our generation has seen. He clearly believed that you know, in
terms of traffic laws, there's no obedience to the rulers on this. You know, it's where everyone
else is.
		

			As well, if you ever like his students, I used to ride with him this to say that he used to drive
very, very fast very, very fast, right? So this is something that you know that the car was is quite
flexible upon. But the conclusion, even semi auto him Allah, he goes back to the issue of Mikasa,
the Sharia the objectives of the Sharia. And he says that these laws, if they're based upon sound
principles, and there's a benefit for the people, then these laws should be obeyed, then the laws
should be obeyed. However, if these laws are of not of benefit, then they shouldn't be obeyed. If
these laws are not of benefit, that then they shouldn't be obeyed. So, for example, you know, the
		

			ruler says that everyone has to wear yellow on a particular day, right? In this sort of situation,
what benefit Could someone get from wearing yellow, there would be no benefit in it whatsoever. So
in those things, that there is no benefit, and the scholars recognize that there's no benefit in it,
then this is something that the rules are not meant to be obeyed on. Whereas if there is a clear
benefit, like traffic laws, and I'll tell you a famous joke that I heard from an Egyptian chef, he
said that a Westerner, he came to Egypt, and he gets into a taxi, and he says, You know, I want to
go to the pyramids. So as he gets into the car, and they're driving, and there's a red light that
		

			comes and the taxi driver just zooms through the red light. So the customer he asks them, you know,
what are you doing that was a red light. And he's like, Don't worry, I'm a professional driver. So a
second red light comes, and the taxi driver zooms right through it again. And the customer is
getting a bit scared. Now he's like, Look, you know, when the red light comes, generally speaking,
you're meant to stop. So you know, please, please stop next time is the guys that don't worry, I'm a
professional driver. So now they come to another traffic light. But this traffic light is green, and
then all of a sudden, this taxi driver is stopping. And the customer is like Why are you stopping?
		

			It's a green light. And he's like, do you see that car, that guy's a professional driver is when
he's about to go through.
		

			So it shows you like you know, the backwardness, unfortunately, in a lot of the countries. So the
point being over here that we're emitting, Nia was saying that if there's a benefit in it for the
people, then the ruler should be obeyed, if there's no benefit in it, then he shouldn't be obeyed.
In some of his other texts, he actually adds a second condition. And he says that you look at the
ruler himself. If the ruler is known to be adjust ruler, then you will obey the just ruler. But if
the ruler is known to be not to be just then you do not have to obey the unjust ruler, you do not
have to be understood. And it's only about the third category that we're speaking about. And those
		

			matters, that the Sharia is not explicit about. That's not clearly not clearly hard on what do you
do in those matters? Then even taymiyah? He says, you look at number one, the ruler himself, if he's
just ubeda, just ruler is unjust, you don't obey the unjust ruler. Number two, you look at is there
a benefit in it for the people? If there's a benefit in it for the people you obey? There's no
benefit in it for the people, then you don't obey. Now, why would the Shetty are commanded this,
from a practical standpoint, you'll see this all over the world, that when people try to rebel
against the rulers, that there's always some sort of chaos that is taking place, some sort of
		

			looting that will be taking place some sort of killing, that will taking place some sort of, you
know, anarchy that's going to be taking place with people no longer feel safe. So even while you
have dictators, while lightwood may be difficult, then at least certain elements of safety would be
found. Whereas when people start to rebel and they don't have no conscious plan of how to implement
a adjust rulership at that time, then that just leads to further chaos that just leads to further
chaos. And remember, when the Arab Spring was initially taking place, this is something that a lot
of Muslims felt, you know, very emotional about and very supportive of, and I agree, you know, when
		

			dictators are removed, this is something to be happy about. But that is only half of the battle. The
second half of the battle is putting into power people that are deserving of power, right, we need
to put in that just rulership and that is that that is why I believe that the city is so adamant
that up until you have a play in mind that you know, it can be put into play then even living in the
form of dictatorship may be better for the people I didn't say absolutely better. I said it may be
better for the people and it's something you know, we need to reflect upon that you know, inshallah
the 200,000 people that are so that have died in Syria. Now let's find out Allah accept them as
		

			Shahada, but is it worth it right now at this point? That rebellion started? Yes, they wanted to get
Bashar out. And of course, he's a very tyrannical ruler that is not even Muslim. He has a Deen
completely different from Islam. But all those 200 lives worth it, I guess will come and see. You
know, eventually when Allah Spanos Allah grants victory to the Syrian people and we pray that it is
soon died. The Messenger of Allah sallallahu Sallam he then goes on to say even if it is a slave
leader over you. And another narration, he says, even if it is an Abyssinian slave that is appointed
over you, what is the significance of this phrase, the significance of this phrase to summarize
		

			It is that number one, it is not permissible for a slave to be a leader, right? Because just by
definition, a slave has a master over him. So how can a slave ever be the leader of a people? So the
Messenger of Allah sent him is using this analogy over here, that even if the lowest form of society
becomes an authority over you, they find a way to be coming to power than they need to be obeyed,
that we cannot have a class system in play, or just because I am Arab, and you are not Arab. I don't
have to obey you. The Messenger of Allah says Allah is teaching us that obedience should be
conditional to Islam. Then when people tell us to do things that are good, we obey when people tell
		

			us to do things that are bad, we don't obey. And it's obedience that needs to take place. Even if
from our perspective, they're the lowest forms of society, the lowest forms of society, who at that
time, were the slave class, were the slave class. Something important to understand that when when
we talk about the issue of khilafah, from an Islamic perspective, the theological always needs to be
the quote from the Quran, and always needs to be from the coalition, the Prophet sallallahu sallam,
he clearly says, in my two men college, that the leaders of the Muslims will always be from the
Quran. And this is something that the Messenger of Allah says Allah and Allah subhanho wa Taala,
		

			through the Messenger of Allah says Allah have ordained and that is why you will see that the
predominant one, there's only a one Khalifa system, that one halifa should be from the Kurdish.
However, you notice that at times, we've had multiple khilafah systems, right? So when you looked at
the, when the Muslims went under those, they had their own Khalifa and their own ruler over there.
We had their own homemade Khalifa, we had the owner Basset Khalifa, and there was a whole bunch of
you know, different qualifiers at that time. But when there's only one Khalifa one predominant
Khalifa that you will you will call ameerul momineen, then this Khalifa needs to be from the chorus,
		

			this Khalifa needs to be from the chorus.
		

			Now the Messenger of Allah sallallahu alayhi Salaam goes on to say, certainly the one who lives
among you will see a lot of differences. Now when the Messenger of Allah sallallahu alayhi wa
sallam, he says, This money is schminken for sejarah, if the laugh and calf era that whoever amongst
you lives shall see much difference, now in the Arabic language is two ways to say this, you can say
say era, and you can say sofa era, the difference between the two, that when the scene is used, it
means in the very near term future, whoever lives amongst you in the very near future shall see much
differences. Whereas when sofas used sofa euro 11 cathedra it means in the distant future, then you
		

			will see much differences. So here the Messenger of Allah sallallahu alayhi wa sallam is
foretelling, actually what is going to be taking place in the Muslim home at that time, and is
towards the end of the life with the Messenger of Allah sallallahu alayhi wa sallam, you already
see, you know, the emerging of the college during that time, don't call a Salah, you know, who is
like the founding father of the ecology, ideology, he lived during the time with the Messenger of
Allah sallallahu alayhi wa sallam, and during the time of the Sahaba, right after the death of the
messenger of Lhasa Sonam you saw them, you know, emerging become a very, very powerful group, so
		

			much so that they they fought the Muslims in the Battle of heroin, right. And the interesting thing
and if we're just taking a moment to talk about this, is that if you look at the the Battle of not
one where the the Muslims water coverage, one thing that you notice about the court is that the way
that they're described is that they were from the most righteous of people, that you could not
compete with the recitation of the Quran, you could not compete with their fasting, you could not
compete with their praying at night, that they were known to be very righteous people. But what was
their downfall? Who knows what their downfall was? What was their downfall?
		

			Not pride, something more than that. Something more obvious than that. Go ahead.
		

			By definition, the quads were extremists, but there's a particular downfall that they had that we
were missing over here.
		

			shallowness no more than that, suddenly more obvious, so we can't compete with their a bother. But
why is it that the Sahaba didn't join them? None of the Sahaba ever became from the cottage. Why was
that?
		

			Let's go with against the Sharia. What does that mean? How does one know what is Sharia? And what is
not?
		

			Go ahead.
		

			Their understanding was incomplete or they didn't have knowledge. Right. So this group of people the
thought is and this is like a reoccurring thread trend throughout history is that while they may
have had righteous people amongst them, they never had any people of knowledge amongst them. That is
why you saw none of the Sahaba become from the forest. Even in this day and age. When you look at
ISIS, you'll find people that you know, on the apparent that seem like righteous people, people that
may have memorized the Quran people that yesterday pray and people you know you will see attributes
of righteousness, but one thing you will not see amongst them is signs of scholarship. You
		

			will not find scholars amongst them. Why? Because as soon as the personal knowledge comes into play,
then all the things that they stand for are no longer valid, right? This concept of just killing
people are based upon sin, the concept of killing people to establish an Islamic State. And from a
hypothetical standpoint, if you keep killing people, how are you going to establish a state that has
no people in it? Right. And if you are trying to establish an Islamic State, one of the important
concepts of a state is that you're meant to have public relations with the people around you, if you
keep destroying those relationships, what type of Islamic State Are you meant to have? Right? So it
		

			shows you that throughout history, one of the reoccurring trends that you will find is that there
have never been any people knowledge. And this is one of their downfalls, that people who end up
joining groups like ISIS, these are people that are very enthusiastic about their faith, but
unfortunately, have very minimal understanding about their faith, right. And the more a person
increases in knowledge, the more clearly deviance becomes open to them or to seem to them. So this
is what the Messenger of Allah sallallahu alayhi wasallam is seeing over here that those amongst you
that live will see these much differences. And those differences again, were like the likes of the
		

			killing of Athena and the likes of the killing of it, the debates of the coverage, the fighting of
the artist, all of that took place. So now here the Messenger of Allah Azza wa sallam is saying that
if you see much differences, what should you do at that time? What should you do upon that time? So
he says family can be serenity upon you, is to follow my Sunnah.
		

			Now, one may think over here, you know, when we think of the term son, we think about the ways that
we eat, the ways that we sit the ways that we dress, how would that save the matter? How is that
meant to be a guide? That is where the mistake is over here that the term son over here does not
just mean the way the Prophet sallallahu alayhi wa sallam, you know, conducted himself in terms of
his physical appearances, and his conduct in terms of interaction. But the sun over here means
return to the religion as a whole return to the religion as a whole. And that is why when you see
the early books in Islam that were written on Islamic read books that are written on a nakida, they
		

			were called Shula sooner, and they were called a sooner, right because they were referring to the
religion of Islam as a whole. So the Messenger of Allah sallallahu alayhi wa sallam is saying that
in those times of differences, it is at those times that you need to stick to the principles of
Islam. Don't abandon your principles of Islam at that time. And the second thing that the Messenger
of Allah sallallahu alayhi wa sallam mentions, why they can be sunette in Russia at the end and upon
you is also to follow the Sunnah of the whole of Russia is upon you also to follow the Sunnah of the
Khalifa or Rashidi. So now, this concept of rightly guided successors, is it just referring to Abu
		

			Bakar Ahmed Ali, or does it encompass more than that? Does it encompass more than that? So, there
are many, many opinions on this matter, and I'll share the most predominant opinions with you. So
there was four dominant opinions and the most common opinion is that when the Messenger of Allah
sallallahu alayhi wa sallam mentions Hola, Rashidi, it is referring to the famous famous formula for
conda Abu Bakr Osman Abu Bakr, Omar Osman and Ali de la Juana. The majority held this opinion that
they are the qualifier or Rashidi opinion number two said it is these four and number five being has
signaled their love and number five being hatin on their loved one, because he was the Khalifa for
		

			six months after the death of ideology, Aloha and he was the Khalifa for six months after the death
of de la de la one, opinion number three, they said it is not an asset over here, but it is the four
and then Ahmed bin Abdulaziz Ahmed bin Abdulaziz. This is opinion number three. So the four famous
qualified with Ahmed bin Abdul Aziz. Now, opinion number four is a combination of all of your
opinions before it. So, you had the famous for qualified and Hasson and Omar bin Abdulaziz. So,
these are three opinions that are on one side. And then on the other side, you have another opinion
that said, What is the significance of being guided and what is rightly guided actually mean? So the
		

			significance of rightly guided and what is right the guided actually means is that these are people
that stuck to the principles of Islam, they stuck to the call of the Messenger of Allah sallallahu
alayhi wa sallam, and what is there to indicate that this sticking to the call of the Messenger of
Allah sallallahu sallam, and to the principles of Islam is only included within the first four. And
this argument is actually a very strong one that there's nothing particularly to indicate that it is
restricted to those four alone. So a bit Samia and modern discourse actually hamara Lashkar. They
argue that when the term qualifier Rashi denas mentioned that includes anyone that follows the path
		

			of Islam properly, so anyone that follows the path of Islam properly, he used to be considered from
the qualifier or Russia
		

			Because the significance over here is not because of the individuals themselves, but rather it is
due to the fact that these people follow the principles of Islam and anyone is capable of doing that
and anyone is capable of doing that. So that is discussion number one about this discussion number
two about this is if the four hola and from them Abu Bakr, Umar and Uthman and Allah, Allah de la
Hondo, if we agree upon the matter, does that become evidence within the Sharia window itself?
Right, so all four of the qualifier, they agree upon a particular matter? does it become a form of
evidence within of itself? And this is something that the scholars that was discussed, and will just
		

			summarize it over here? And the answer to that is no, that it doesn't become a proof just because
the four conifer agreed upon something Now, obviously, this is very, very hypothetical, that they
would agree upon something that is in opposition to what the Messenger of Allah sallallahu alayhi wa
sallam said, right, so it's a very hypothetical discussion, and that is why for hypothetical
discussion sake, we will say that no, it is not a proof of itself, but rather the proof will always
be what the prophet sallallahu Sallam said, What unless I know what Allah said, and what all of the
scholars agreed upon the for qualified, agreed upon something that other sahabas are disagreeing
		

			with them, then their opinion would not be held as a proof with Nova itself, their opinion would not
be held as a proof wouldn't have itself as great as they were, it would not constitute a proof of
itself, but rather, all of the companions would need to agree upon it, or the companions would need
to agree upon it. And in the one scenario where it would become a proof, and this is again, just
where we're mentioning what sort of principles if the four qualify mentioned something, and then
none of the other companions disagreed, then this is something that we would call a master quote, it
is something that we would call a silent consensus amongst the Sahaba. And it's a silent consensus
		

			amongst the Sahaba. That would be considered a proof, it is a silent consensus amongst the Sahaba
that would be considered a proof.
		

			Now, the Messenger of Allah sallallahu alayhi wa sallam goes on to say, they have been awash that
bite on to it with your molar teeth, so your molar teeth or the teeth in the back, then when you
bite onto something with it, it's like a you know, very strong grip, it's very difficult to let go
off. So the Messenger of Allah sent me saying that in times of the laugh, you need to hold on to
knowledge that the only way you will be protected from fitna is to hold on to knowledge to hold on
to the principles of Islam. And that is why it is very, very important that in times of fitna, one
cannot become over emotional, but rather one needs to think clearly with their head based upon the
		

			texts and based upon evidences from the Quran and the Sunnah, sticking to Islamic principles. At
that time.
		

			They have been alleged that hold on to it with your molar teeth, and that is the only way you will
be protected. Now we move on to our last discussion in the Hadith, and that is the Messenger of
Allah sallallahu alayhi wa sallam saying and avoid newly introduced matters, avoid newly introduced
matters. So this goes into a discussion of beta. It goes into a discussion of beta.
		

			And Firstly, we talk about the role of the Messenger of Allah sallallahu wasallam. Did the Messenger
of Allah sallallahu alayhi wa sallam come to teach us about our religion? Or did the Messenger of
Allah sallallahu Sallam come to teach us about all aspects of life? And is there a possibility that
the Messenger of Allah sallallahu alayhi wa sallam could earn in a matter of world the discussion.
So those are like the three discussion that we want to have. So the role of the Messenger of Allah
sallallahu alayhi wa sallam, in a very general sense, is that his primary role was to be a prophet
of Allah subhanho wa Taala, which is to teach us our religion, and anything that is a part of our
		

			faith. Part of it is human interaction and conduct, then the Messenger of Allah sallallahu alayhi wa
sallam came up to teach us those things. And the Messenger of Allah was the best of example, in
those things. So when it came to the deen, when it came to character, there is no one better than
the Messenger of Allah and he was perfect in that aspect. He was perfect in that aspect. However,
when it came to particulars of this dunya so for example, how to irrigate water, how to plant seeds,
and those sort of things that the people were doing at that time, the Messenger of Allah sallallahu
alayhi wa sallam clearly says, unto Allah movie Emily dunya, that you are more knowledgeable of the
		

			viewer affairs of this world, right? So some people were planting some seeds, the Messenger of Allah
and told them Look, don't harvest them this way, but harvest them another way, a year or so passes
by these people come complaining or messenger of Allah you told us to do it in such and such way,
but it destroyed our harvest. And this is when the Messenger of Allah sallallahu Sallam he said unto
Allah, mobi, angry dunya calm, that you are more knowledgeable of your affairs of this world. So if
there's something of this dunya that you have knowledge of, then the messenger
		

			Assalamu alaikum Salam is not going to be no delving into those matters. The dunya is like a
completely different subject from what the Messenger of Allah says Allah came to teach in a primary
perspective, primary perspective was always about the deen. Now in the life of the Messenger of
Allah sallallahu alayhi wa sallam, we need to understand that the Dean was completed that in the
lifetime of the messenger Voila. So now, any laws and regulations that we needed, and the principles
that we needed to be successful in this dunya or in the Acura the Messenger of Allah sallallahu
alayhi wa sallam taught us those things. There's a scene in the verse in certain maida where Allah
		

			subhanho wa Taala says aluma a commercial convener calm Welcome to la comida Mati will do to LA
C'mon Islam, Medina, that today I have perfected your religion for you. And I've perfected and have
completed my favor upon you. And I've chosen and I'm pleased with Islam as your way of life. This
verse when it was revealed, it was revealed in the last hijab the Messenger of Allah sallallahu
alayhi wa sallam at arafa and normal commandments came down. After that time normal commandments
came down after that time on the Allahu anhu. When he heard this verse, he started to cry. He
started to cry because he realized that once something reaches its perfection, then it has nowhere
		

			to go except for down. So once the dean has been completed, the role of the Messenger of Allah
sallallahu alayhi wa sallam is complete mean that he's going to be leaving the dunya soon. And once
the Messenger of Allah says seven leaves the dunya then Omar knew that the fitna would come out that
the fitna would come out, right. So the religion was completed during the time of the Messenger of
Allah sallallahu alayhi wa sallam, and this is something that Allah subhanaw taala clearly says
clearly says. Now, let us look at some of the interactions of the companions. Let us look at some of
the interactions of the companions, I would learn about the Allahu anhu. He said that there is not a
		

			bird that flaps its wings, except that the Messenger of Allah sallallahu alayhi wa sallam gave us
some knowledge of it, except that the Messenger of Allah sallallahu alayhi wa sallam gave us some
knowledge of it, meaning that everything that we needed to know the Messenger of Allah sallallahu
alayhi wa sallam taught it to us with some manual Farsi rhodiola juancho, a man came to Solomon, and
he says, Your province even taught you how to wipe your backsides after you go to the bathroom. So
he's trying to put some man down and look, this is the role of your prophet that he came to teach
you how to wipe your backsides. But semana de la Hondo. He took this as a source of pride. He says
		

			yes, he not only did he taught us how to wipe our backsides. But he also taught us that when we go
to the bathroom, we shouldn't face the Qibla. And then we when we clean ourselves, we should clean
ourselves in odd number of times. Meaning that Islam is not just a religion that is, you know,
worship, worshiping Allah in the massage it, but it encompasses all aspects of our lives. It
encompasses all aspects of our lives. And this is what the Messenger of Allah sallallahu alayhi wa
sallam came for. So the fact that the Messenger of Allah taught us these things, it shows us that he
complained, he taught us everything that was needed. And this is why the Messenger of Allah clearly
		

			said that anything that you needed to be known for in terms of good, I have taught it to you, and
anything that was harmful to you or dangerous to you, then I have taught you to stay away from it.
I've taught you to stay away from it. So now we get into the definition of bidder, what do we get
into the definition of bidder? And is there such a thing as bidder Hasina? Is there such a thing as
a good bidder? So the first thing we want to start our discussion with is a statement of Mr. Malik,
Mr. Malik Rahim, Allah He says, if someone integrates something in the religion of Islam, that he
believes is good, he has thereby allege that the Prophet sallallahu alayhi wa sallam has been
		

			disloyal to his message. And that is because Allah subhanho wa Taala said, Today I've completed your
religion for you. So meaning that if anyone says that there is room for innovation in Islam, then it
is as if he is proclaiming that the Messenger of Allah did not fulfill his message, because Allah
subhanaw taala clearly said, that today your religion has been perfected, and it has been complete,
meaning that there is no room for innovation. So now when you look in some of these books of the
past, and they talked about, you know, certain beta as being compulsory, that there are certain
aspects of beta certain aspects of innovation that were compulsory. What exactly those statements
		

			mean? And you know, the famous narration of Amara, the Allahu anhu, that when the selected tarawih
was reestablished, he said, what a good innovation This is, how do we understand those situations?
So firstly, we need a definition of Buddha. Firstly, we need a definition of Buddha. And the
definition we're going to share is going to have two key components to it two key components to it.
So the first thing is any ritual act that is not based in the Quran and Sunnah.
		

			That is done as an act of worship. So it is any ritual act that we will do that is not found in the
Quran and Sunnah that we use as an act of worship to get closer to Allah subhanho wa Taala This is
the first part of the definition. It is a ritual act that is done not found in the Quran and the
Sunnah. Use as used as an act to worship Allah subhanho wa Taala. The second part of the definition
is any worldly act that a person performs, claiming that it is pleasing to Allah. While there is
nothing in the Quran and Sunnah to support that claim, while there's nothing in the Quran and the
Sunnah, to support that claim. So, this is any worldly act that a person says that is pleasing to
		

			Allah subhanaw taala. So, these are the two ways that you will find out what a beta is, this is the
two ways that you will find out what a beta is. So in terms of our discussion, when we talk about
beta, a lot of the scholars of the past when they spoke about Buddha, they include the dunya and
they include the deen but we noticed that when the Messenger of Allah sallallahu alayhi wa sallam,
he says, we'll conclude with the attend Allah, Allah, and all innovation is heresy and is evil. He's
not referring to the innovations of this world. He is not referring to the innovations of this
world, but rather he is referring to the innovations that are referring to in this Dean. Now, how do
		

			we know that it was only referring to the dean and not to the dunya innovations? How do we know
that? Who can tell us?
		

			Sorry?
		

			It is, but how do we know that the Messenger of Allah sallallahu alayhi wa sallam is not criticizing
more than science and technology? How do we know that he's not criticizing? That's my question.
		

			Fantastic.
		

			Okay, good. So that's one practical example. During the time of the Battle of conduct. The Muslims
didn't have the knowledge of building trenches around their properties, right. So Sandman taught
them that look, this is what we used to do in Persia, we still build trenches around our property.
And this will prevent from people coming in. And the Messenger of Allah Salaam, he approved of this,
and this was in strategy of war, and it was not in the deen. But I need something more explicit. I
need something more explicit.
		

			Sorry.
		

			Yeah, you know, more of the dounia than me. So that's another example that in matters of the of the
dunya deposit, Salam didn't have ultimate knowledge. Whereas in the matters of the deen, ultimate
knowledge was far less messenger sallallahu sallam, but I need something more explicit than that.
		

			What is something more explicit?
		

			I guess a statement from the Quran or statement from the Prophet SLM himself, that when we talk
about bedarra, it's only about Buddha and the deen and not the dunya.
		

			Good, but that's still not explicit enough. That could be the nordonia.
		

			Sorry.
		

			Yes, continue right. What did he say?
		

			Okay.
		

			So Heidi's number five in the memory no is 40 Hadith number five, the hadith of eyeshadow de la
vida, where the Messenger of Allah sallallahu alayhi wa sallam he says, men emelina, Heather,
Melissa Minh, who for who aren't? So the Messenger of Allah says m says, Whoever introduces into
this affair of ours meaning this religion of ours, that which is not from it, then it will be
rejected. So for the sake of discussion on the scholars of the past and even present, they speak
about VEDA, going from a worldly perspective or from a cultural perspective that somebody was needed
in order for Islam to advance. That is not the scope of our discussion, right? Because it wasn't
		

			clearly said that the Buddha that is referring to that is purely evil, is the Buddha in our Deen,
whereas behind the dunya This is wade in terms of benefits and harms. There are certain innovations
that yes, are beneficial for mankind. But there are other innovations that are completely harmful
for mankind, right? So it's based upon benefits and harms. Whereas when it comes to Buddha in this
Deen, then it is completely forbidden. It is completely hated and disliked, hated and dis liked. So
that is, you know, addressing what some of the scores on the past when they said they get
advancements in grammar and like putting the dots in the Koran and breaking, you know, breaking up
		

			the verses that these were all, you know, innovations that were needed. These are not particularly
religious within of themselves. They're just there to make things easy for mankind. This is not what
the Messenger of Allah said I was speaking to now let's look at the statement.
		

			Ahmadi Allahu anhu that when the Torah Salah Sonata Torah, which was started up again, he said what
a good innovation This is. It's clear over here, that's a lot to follow. He was established during
the time of the Messenger of Allah sallallahu alayhi wa sallam that were three knights, the
Messenger of Allah. He prayed that all week with the people. And he clearly explained that on the
fourth night, he didn't pray with the people out of fear that it would become an obligation upon
them, and it'd be too difficult for them. So he didn't do this on the fourth night until the end of
his life. He didn't continue it again after that. He clearly showed us why, because he feared that
		

			it would become an obligation. But now that the Messenger of Allah sallallahu alayhi wa sallam has
passed away, things can no longer become an obligation, right that he has been completed. Some are
the Allahu anhu he revives the Sunnah by asking obey have no capital lead the people in taraweeh by
asking the people to leave the people until always. And now when he says that what a good innovation
this is. This is an innovation not in the shadowy perspective, because the shoddy perspective, we
said it has to have no foundation in the Quran and the Sunnah when clearly there is a foundation. So
what perspective is he speaking from, from a linguistic perspective, that it is something that had
		

			been abandoned, and now has now become revived? It was something that was abandoned and has now
become revived. So that is how it is a good innovation. This is not to show that there's room for
good innovations in Islam, there is not to show that there's room for good innovation in Islam.
		

			We're gonna open up the floor for questions in about five minutes inshallah. So let's look at some
of the texts that the Messenger of Allah sallallahu alayhi wa sallam spoke about the people of
innovation. These are actually the Hadith from the Messenger of Allah sallallahu alayhi wa sallam,
he says in the law, Hajime Tabata and Cooley Sahib either it has the habit that Allah subhanho wa
Taala puts a barrier in front of every repentance for every companion of innovation until he leaves
his innovation, meaning that the person that is performing bid are intentionally there is no Toba
for him until he leaves that act of innovation. And the Messenger of Allah sallallahu alayhi wa
		

			sallam said about La Jolla Kabbalah Hama Sahib bebida, as in Hatha Yoga to who then refuses to
accept the deeds that will companion during the renovation until he leaves his innovation mean that
this person upon innovation, alone will not accept his deeds, until he abandons these innovations.
These are not statements of the companions. These are statements of the Messenger of Allah
sallallahu alayhi wa sallam himself. These are statements of the Messenger of Allah sallallahu
alayhi wa sallam him self. So it shows you the severe matter of breather. And if you look inside at
the fear of certain Kota, that the Messenger of Allah Azza wa sallam, on the day of judgment, when
		

			he's coming to give watcher with his own hands to the oma of Muhammad sallallahu alayhi wa sallam,
the angels will come and take certain people away, that the messenger was trying to give them water
from alkota. And the angel is taking them away. He asked the angels, why are you taking these people
away, and the angels tell him, you do not know what they innovated in your religion after you died,
you do not know what the innovated in your religion after you died. So this concept of innovation is
a very, very serious one, and should not be taken lightly. You know, a lot of people think it's just
bizarre. What's the big deal? in religion? It's a very huge deal, that if you look at the way
		

			Christianity went astray, is because they weren't strict on the concept of innovation, that had they
been strict on the concept of innovation, and you know, introducing new doctrines and new
theologies, that is why they went astray. So in our religion, it is very, very important that we
understand that the deen was complete during the time of the Prophet sallallahu alayhi wa sallam,
and anything pertaining to religion was taught to us then. So if it was not to religion, then it
cannot be part of the deen now, very clear to understand that point. Now, let me conclude with my
last concept. And that is, what are the matters that you can recognize better? And what are the
		

			matters that you can recognize better in and there are four main matters that you can recognize beta
in. So number one is bizarre in terms of time, beta in terms of time. So for example, someone wants
to fast it on my bond, in terms of al Qaeda, is this allowed for him? No, because I know it's Allah
made Ramadan clear that the first thing of Ramadan has to take place in Ramadan, you have to try to
fast in Ramadan. It's only if you have a valid excuse, then you can pass it in another month. But
these are only a short number of days, and not the whole month within of itself. Right. So that is
in terms of general timings, that you can look at data from an aspect of time. So anything that has
		

			a specific timeframe to it, we're not allowed to changing that specific timeframe. So someone wants
to change the time from Asia that we will pray you know, mogilev time at the time of vote, it can't
be done, the city has been very specific about timings. So that is the first thing you look at time.
Number two, you look at place that there certain thing really things that religion has sanctioned,
that those acts of worship can only take place over there.
		

			Those acts of worship can only take place over there. So if someone wants to go and perform hajj,
you know, in Iraq, can they go and perform Hajj in Iran? No, they can't. Even if you set up a fake
small Kava in your auditorium and start doing a walk around, it is not going to be much, right. And
that's a real example. By the way, that's actually what they did. They built a fake small cat bar,
and they started doing the walk around it. So you know, there's certain places that the city has
legislated, that certain acts of worship can only take place during that time. So that's component
number two, time and place. The number three is the way that that act is done, the way that that act
		

			is done. So the Sharia has come to show us the way certain actions should be done. those actions
that are restricted need to be followed in a restricted form, those actions that are not restricted
can be done in a general form. So for example, the way that Salah is performed, the Messenger of
Allah Azza wa sallam taught us all the ways that the salon can be performed to introduce a new
method in performing that Salah would not be allowed to introduce a new method and performing Salah
would not be allowed. Well, now let's look at something that is general that is not specific, in
terms of our so we are allowed to make the doors the messenger will also send a mate. But we're also
		

			allowed to initiate our own to us, right? Because there's nothing to show that why something
restricted, there's nothing to show that there is something restricted. So now we have time, place
and methodology. And then the fourth one.
		

			And this is something that there's a difference of opinion amongst the scholars on but we're
mentioning it because it is a strong proof that the Messenger of Allah sallallahu alayhi wa sallam
had the ability to do something, but didn't do it. Something that there in the religion that the
method, messenger of Allah Salaam had the ability to do, but he didn't do it. Who can give me an
example of something like this? Give me an example of this.
		

			Okay.
		

			Okay, that's too complicated. With example, let's do something similar as easier, simpler. Go ahead.
		

			Horridge going out for 40 days.
		

			Okay, I will get to the other examples in a second, I need something even simpler, that is more
common.
		

			What's something that's more common? See, what can I see what comes from the center see workers from
the center, the example I'm referring to is the the Mr. habits, the beats, right? The Messenger of
Allah says that I'm had the ability to do using stones using the the database, like some of the
Sahaba did themselves, that the messenger was done, intentionally didn't do it. And Rather, he
showed us that performing Vicar on your hands is more virtuous, because the light will shine from
your hands on the Day of Judgment, right. So this is something the Messenger of Allah seldom had the
ability to do yet didn't do it. And this shows us that it shouldn't be done. Another example of this
		

			is on the day of AIDS, something that just passed, right? The Messenger of autism had the ability to
pray a lot of luck guys, before selected it, right. He had the ability to pray a lot of records
before solidly praying that for the prayers, that the messenger will also send them didn't do it,
right. So for now, someone to say, you know, I want to come and I want to be extra pious. And you
know what, I'm going to pray a whole bunch of extra because before the prayer, we see that this is
something that is not allowed, because the messenger had there been good in it, he would have showed
it to us, he would have showed it to us. Now the foundation of this principle is those three men
		

			that came to the Messenger of Allah sallallahu alayhi wa sallam once said, O Messenger of Allah, you
know, I'm going too fast all the time. And other ones said that all messenger of Allah, you know,
I'm not going to get married. The Messenger of Allah says, I'm sure that balance that look, this
religion is a religion of balance, there's a time to get married, there's a time to stay away from
your wife, right? Likewise, there's a time to fast there's a time to break your fast. Likewise with
prayer, there's a time to pray. And there's a time for your dunya as well, everything needs to be
done in a balance. So this works principle is based upon that. And now I will answer your specific
		

			questions within the heat tada and then we will give the other good
		

			Yes,
		

			correct. Fantastic. So he said that the philosopher will remain for 30 years, and then after it will
be more accurate will be Kingdom ship, which is when Mao era Allahu anhu took over after that time.
Now this hadith does not specifically say there will be falafel or Rashida. He just says khilafah
will be for 30 years. And this is like from the foretelling of the Messenger of Allah. There's Abu
Bakar was Khalifa for two and a half years.
		

			Then I'm going to do love I know for 10 years or so mine for 12 years, and I do the Allahu anhu for
four years, right, this equals 30 at the end, so this is from the foretelling. So this is just to
show that he laughter will last that long for a short amount of time. But it's not to show that this
is all the only collaborator rachita. So Allah knows best. Next, go ahead.
		

			What is required in order for khilafah to take place? This is a very, you know, intriguing
discussion. But what is important to know over here is that the Shetty I wouldn't know itself did
not come with specific guidelines as to how to re establish the killer for the Sharia came with
guidelines, how to continue the khilafah right. So the most righteous and pious person that the
shooter agrees upon, he is meant to be the Khalifa. So this is in terms of the continuation of the
filler for now in terms of restoring of the khilafah this is something that is left up to the HD
height of the scholars. Now, one of the main things that they agreed upon are the characteristics of
		

			the halifa that he is someone who should be known to the people for his righteousness for his
knowledge, for His justice for his wisdom. These are the characteristics and traits of that Khalifa
where they differ The point is, how do you point that caliber? How do you get everyone to agree upon
that Khalifa, right? So I'll have you know my choice that I believe x, y and Zed he is a good
candidate, you have European these x, y and Zed, but how do we get the school to actually become the
Khalifa and that is when unless I know what Allah knows best. But I do not see the healer for being
restored until the time of the MACD, that when the MACD comes, everyone agrees upon the MACD even
		

			though initially they'll disagree, but everyone will agree upon the MACD and he was the one that
will restore the khilafah for us, because we've seen it ourselves. We cannot decide on when it is
going to be we cannot decide when or not is going to begin. How are you meant to decide on one man
that's meant to be the leader of the oma? Right? So when we strap practical standpoint, I don't see
it happening till the Monday comes and Allah subhanho wa Taala knows best.
		

			I just want to add one more thing. And this is one of the funny things that you know when ISIS
announced their kill off of Abu Bakr Al Baghdadi, here's the funny for this guy is unknown. Who is
this guy? You know, Where did he come from? No one knew who this guy was. So the point someone who
is unknown from the as the Khalifa, and goes against one of the very first principles in terms of
traits that he has to be known for his knowledge has to be known for his wisdom and justice. When
you have someone that's unknown, obviously can't apply. I just thought I'd add that in Go ahead.
		

			Yes.
		

			Okay.
		

			So, are we talking about the 20th?
		

			Okay.
		

			So the 20 Records was lost.
		

			Something reviving of the Sunday assembly, which is a is a known concept that over time, you know,
the sooner will be lost right there as soon as will be lost. And it is upon us to revive them.
		

			So the gym Matata Blake is the last Sunday that has been.
		

			Okay, fantastic. So now when you look at this claim, they're seen as a lost son as being revived, we
need to see examples of where the Prophet sallallahu alayhi wa sallam, he's telling the people go
out for three days, go out for 40 days, and go out for four months, right? These are the dates, or
these are the days that is specified.
		

			We need to find one example of that. When they've also sent companions. He said, why they've been
given an indefinite amount of time, send him a subliminal message, an indefinite amount of time,
before he sent these people. He gave them a lot of knowledge to go out and, you know, preach to the
people. And he also gave them guidelines that you know, when you will come to people over the book,
that the first thing that you teach them the oneness of Allah subhanho wa Taala. If they obey, you
teach them over the five daily prayers if they obey, you teach them about the cat, definitely
guidelines. When you look at what the geometric the belief is doing. It is the exact opposite. Any
		

			person accepts Islam with them. The next day, he's giving a talk about what their six principles,
right the other six principles that they talked about. He's not teaching them about tawheed. He's
not teaching them about Salah not teaching them Osaka so on various levels to say that the reviving
are lost. So now, I believe is very, very inaccurate. Now this is not to say that the dramatic
public are bad people. I believe. One thing that we can definitely learn from them is their o'clock.
		

			Their respect for their elders, their love for the Sunnah, the love for coming to the masjid. These
are all very, very good characteristics that we can learn from them. But it is not to show or it's
not to say that they are the most perfect group in Islam at the same time, that they do have the
deficiencies in them as well. So that's the way we recognize it. To say all of them is bad, all them
are bad is wrong. To say all of them are good is wrong, but we need to be fair and just and say that
the things that are good, we accept the things that are bad, we reject. Now as for the issue of the
the 20 lakh cars,
		

			this is something that he prophesized and I'm left the door open from right the process of them
clearly said salado nearly must never Muslim athanor that the night prayer is to Cochise by to rock
us now with the Messenger of Allah wa sallam did himself was the best example right a person prays
11 rock is very very long Baccarat and Mr. Nisa either you pray like that pray 11 Records that's
perfectly fine. You want to make things easy for the people keep the record shorter but increase the
number of records so I don't see anything wrong with putting 20 Records even though I believe that
11 and archives is closer to the center but it needs to be prolonged out now looking at another
		

			situation that will Ramadan be in the summer. You know you can almost forget about reading buckler
and Brian and Lisa in one night we won't even be able to finish buckle down when they there's not
enough time. So I believe you know, reading shorter solos is much closer to the sun and Allah knows
best. Next we'll take two more questions inshallah.
		

			Yeah,
		

			right.
		

			Okay.
		

			hand on the cow.
		

			Okay, this sounds like a Hindu tradition doesn't sound like a Muslim tradition.
		

			Okay.
		

			Okay.
		

			Okay, fantastic. So now talking about the 15th of Shaban Vishnu, the 15th of Shabbat is that your
authentic narrations and the weak narrations? So let's talk about the authentic narrations, the
authentic narrations. They mentioned that on this night Allah subhanho wa Taala. He writes down
coddled, on this night there on this night, Allah subhanaw taala forgives people on this night.
Those are the authentic narrations. The weak narrations are that whoever you know, prays this night
All night, then Allah subhanho wa Taala will forgive him for a sense. Whoever prays this night, then
you know the angels will testify to his righteousness, all these narrations are weak. So what we
		

			need to understand is that even the authentic narrations that are there, they don't indicate that
one is supposed to do any extra acts of virtue, and the extra extracts will be better on that night.
But rather, they're just there to inform us that this is a night that I'll always cuddle on this
night that Allah Subhana Allah forgives people on the knot there to indicate that one increases in
their a bother. Because if it was meant that people were meant to increase in their eyeballs on that
night, there will be too many narrations from the companions. And in fact, we don't have any of
those those narrations that they use to increase their activity by either on the 15th of Shabbat. So
		

			clearly, I would say that, to specify the night of the 15th of Shabbat to do extra acts of worship,
and it is better not to do in that situation. And along those best last questions for the night.
		

			answer most of the questions that are coming up today is just about the source of knowledge or how
to critique what you hear like we were talking about just rule or unjust ruling. In today's world,
we have so much information coming in from courses and
		

			shakes which are good
		

			Islamic perspective on how to
		

			critically analyze it and accept it. Fantastic.
		

			Fantastic. So from a philosophical perspective is what we call epistemology. And epistemology is
what do you define as the source of knowledge? In Islam, we have three sources of knowledge. And the
third one is based upon the first two. So there's only three ways of having knowledge in Islam,
either to the Koran, either to the center, or either through the HTML of the scholars, right. And
the gem of the scholars, it has to be based upon either a text of the Quran or a text of the sinner.
So in retrospect, there's actually only two sources of knowledge, the Quran and the Sunnah. And this
is why the Messenger of Allah said and he said, that if you hold on to two things after me, you will
		

			never go astray. They are the Koran and it is my center. So whenever we make a judgement upon
anything, it will always go back to how did the Quran and Sunnah assess these situations right? And
what is the Quran Sunnah have to say about it.
		

			The more and individually increases in his knowledge of the Quran and the Sunnah, the more he has
the ability to differentiate between right and wrong. The less knowledge an individual has about the
text of the Quran and the Sunnah, the less likely he is able to differentiate between right and
wrong. And it's actually a statement of Abdullah bin Ahmad and other companions. He said that you
will never know the truth by the people that you keep asking the people what is the truth? What is
the truth? What is the truth, everyone's going to have their own opinions. But he says if you know
the truth, then you will know who it's people are mean that if you have knowledge of the Quran and
		

			the Sunnah, then you will know who the people of the hacker and what the people have bought that
are. So the concept of asking different people for different opinions and mix in Islam that has no
basis whatsoever. In fact, that's actually discouraged. But rather we're meant to go to the sources
of the Quran and the Sunnah and learn them for ourselves and increase our own selves and knowledge
and then make judgment upon what is good and bad. Makes sense.
		

			Okay, so this is like a commandment in the Quran that in sort of fudge Allah to Allah subhanaw taala
he tells us in general, confessing can be never infallible, you know, that anyone comes with you do
anyone comes to you with information, then always, you know, make clarification always, you know,
try to authenticate those stories before you make judgment. So as Muslims, we're not meant to just
hear and pass on, but rather if you hear something authenticated, and if there's benefit in it, pass
it on, there's no benefit in it. Then you keep it to yourself. Allahu Tanana will conclude with that
because it suffers a lot of the shadow, satanic a lot more behind the shadow a lot as a fellow
		

			kawakubo illich