40 Hadith of Imam Nawawi – Episode 32
Channel: Navaid Aziz
File Size: 35.46MB
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
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?
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.
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?
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?
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.
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.
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.
Yes, continue right. What did he say?
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, 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
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.
So, are we talking about the 20th?
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.
hand on the cow.
Okay, this sounds like a Hindu tradition doesn't sound like a Muslim tradition.
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