40 Hadith of Imam Nawawi – Episode 4

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Navaid Aziz

Channel: Navaid Aziz

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Topics: Hadith

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Episode Transcript

© No part of this transcript may be copied or referenced or transmitted in any way whatsoever. Transcripts are auto-generated and thus will be be inaccurate. We are working on a system to allow volunteers to edit transcripts in a controlled system.


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him in an hamdulillahi Nakamoto who wants to know who and istockphoto when? Julian fusina woman sejati Amina Maria de la palma de la la, la la la, la la la la la la la sharika was shadow Ana Mohammed Abdullah Rasulullah sallallahu alayhi wa ala alihi wa sahbihi wa seldom at the Sleeman kathira Am I bad, my dear brothers and sisters salaam aleikum wa rahmatullah wa barakato.

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So we're going to continue our discussion on Imam and always for the Hadith, we're going to continue our discussion on Imam and always 40 Hadith. So last week, we were almost finished with the first Hadith with the first Hadith where the Allahu anhu. He said that I heard the Messenger of Allah sallallahu alayhi wa sallam say, let's just get the Hadith Here we go, that I heard the Messenger of Allah sallallahu alayhi. Salaam say that actions are judged by motives, and each man shall have that which he intends each man shall have that which he intends. There are a couple of points that I want to continue on from where we left off last week. The first of them is where is the place of the

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intention? So we're talking about intention, but where does the intention take place? You'll notice that something that is predominant in the Muslim community is that when we make intention, a lot of people think that this is something that you profess on the tongue, that this is something that you profess on the tongue. Now, where did this opinion actually come from? And you know, what is the correct opinion? So firstly, let's start off with what is the correct opinion Chicana simultaneous Rahim Allah He mentioned that much more than fatawa that there's the fact of the lemma. So it's not and he doesn't use the term h map. But the fact is a level just below it. He says that there's it's

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difficult to undermine that there is a general agreement, that the place of the intention is in the heart or in one's conscience is in one's heart or in one's concept conscience, meaning that every time you do an act, it is not required that you physically say something on your tongue. And we'll see this particularly when it comes to Salah people before they start to pray, they'll say I am praying for God's for select the Lord, and I'm facing the Qibla. And you know, this summer just for the sake of Allah subhanaw taala. This type of an act was not, you know, legislated from the Messenger of Allah sallallahu wasallam, nor from the companions. Now, what is the origin of this?

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What is the origin of this? A lot of it is just used to miss misconception, people are used to, you know, pronouncing things on their tongue. This is the way that they learn from their forefathers. So a lot of it comes from that aspect. Well, if we want to look at it academically, is there any academic proof that one can say that scholars did regard the pronouncing of one's intention? And the answer to that is yes, the answer to that is yes. Looking at the texts with of themselves, people looked at the narrations pertaining to Hajj, people looked at the narrations pertaining to Hajj and they said what that when a person puts on their lawn, what does the individual say when he puts on

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the album? He says I love my love bakeable, Hydra llama Baker, Bill Amara, that all I'm answering your call for hydrogen, Oh Allah, I'm answering your call for Amara. So based upon this Hadith, they said that when an individual is doing this, that he is pronouncing his intention that he is pronouncing his intention. Now the reality over here is that when an individual says Allah, Allah bakeable, Hajj, or Allahu Allah bakeable Allah is actually pronouncing isn't his intention. And the answer to that is no, but rather he's just following the Sunnah of the Messenger of Allah sallallahu alayhi wa sallam, and in reality, the intention is still in his heart. So whether he's making tomato

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farmer Hajj, or you know, a frog or Quran, all of these things are still in his heart. He doesn't actually pronounce them and that is, you know, from an academic perspective, at first indication of where this misconception may have come from. Number two, is a famous statement by Imam Shafi. The famous statement by Imam Shafi where Imam Shafi Rahim Allah He says that all actions, their intention, sorry all actions begin with silence, all actions begin with silence, except for Salah which begins with the statement. All actions begin with silence, except for Salah which begins with a statement. Now some of the scholars they understood from the statement of empowerment sheffy not

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only Salah to mean that an individual should pronounce his intention for Salah. But in reality what was the name of Sheffield Rahim Allah referring to he was referring to that the cabildo a ROM that when you start off the Salah, you say Allahu Akbar you're pronouncing something but in no other act of a bad was something physically pronounced right. So the misconstrued the statement of Imam Shafi. So the place of the intention, it starts off with the heart. And the general case scenario to this is that there is no exception. There's no exception to this. The intention is always

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In the heart, go ahead. If it's related to this,

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even the hedge The intention is in the heart. So when you're making that statement Allahu Allah bakeable Hydra Allahu Allah bakeable. Amara, you just follow the Sunnah of the Prophet seldom and not actually pronouncing the intention, because had you been pronouncing the intention, you would add on to, you know bit tomato or bill Quran or belittle fraud, and so on and so forth that number to the concept of if loss and its sincerity, and perhaps this is like the most important subject matter of the headache itself. Now, if you look at the way the Sharia was legislated, the way the Sharia is perfect and complete, is that the Sharia it has an aspect of creed in it and aspect of

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belief in it, and has an aspect of jurisprudence, meaning the the fact that we follow, and then more importantly, it has an aspect of spirituality, it has an aspect of spirituality. Now the basis of all spirituality comes back to the concept of intention, you'll notice that people become spiritually corrupt, once their intentions become corrupt, people will become spiritually corrupt once they become once their intentions become corrupt. And that is why you'll find so many narrations that talk about the importance of rectifying one's intention of which I just want to share one of them with you today with the light Allah.

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I remember when we were in the second year of the Arabic Institute in Medina, and the second year of the Arabic Institute in Medina, we're studying this book called Kira, it's the book that teaches you how to read and this is back this time, you shouldn't be at a level where you should be able to read Arabic and comprehend what you're actually reading. And the very first Hadith that we studied in that book, was the Hadith of the first three people that will be judged on the Day of Judgment. And the first three people that the Messenger of Allah sallallahu alayhi wa sallam mentions that will be judged on the Day of Judgment are three people that subpanel if you were to look at them on the

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appearance, you would look at you would think that they are perhaps the most righteous of individuals. The Messenger of Allah says Allah mentions them to be that they are the scholar or the reciter of the Koran, the scholar or the reciter of the Koran. Number two, he is the one that gave charity, the philanthropist and then number three, he is the one that fought for the sake of Allah subhanho wa Taala and he died there in the martyr. The Messenger of Allah sallallahu Sallam says, the first three categories of people to be judged on the day of judgment will be these three people. And Allah subhana wa tada will be made will make known to them their actions and the blessings that

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Allah subhanaw taala gave them so Allah gave the knowledgeable person knowledge and the researcher a beautiful voice to recite with and knowledge of the Koran. And he gave the philanthropist money and he gave the martyr courage and it will be made known that these verses were given to them. Then Allah subhanaw taala will ask them, What did you do with the blessings that I gave you? And they will all respond that Oh Allah, we use these blessings for your sake and your sake alone. And Allah subhanaw taala on that day will deny them he will blind them. He will say No, you didn't do that. But rather you use your knowledge and your beautiful recitation, to say that look, this person is

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knowledgeable. Look, this person has beautiful recitation, the person who was given money, he will be told that you did it because people you wanted the people to see that you are generous, and the mortar he did he did it because he wanted the people to say that this individual is courageous. Now what is the outcome of these individuals? Allah subhanho wa Taala says that these people will be dragged on their faces and thrown into the Hellfire there'll be dragged on their faces and thrown onto the hellfire. Now why are they dragged on their faces? They're dragged on their faces, because the face is the most noble part of the human body. And in fact, when an individual seeks to increase

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his reputation, they say he's trying to increase his face or when he's being defamed. He's trying to save face, right? Because it is the nobility. So Allah subhanaw taala takes that nobility and he drags the person on that nobility, that when you tried to please other than Allah subhanho wa Taala through acts of a Bader, there is no nobility in that and that is why last minute Allah humiliates and disgraces those acts and causes them to be thrown into the hellfire. And here the Messenger of Allah sallallahu Sallam teaches us the importance that when it comes to acts of a border, you have to make sure that you have sincerity in your heart shaitaan is going to come to you and try to give

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you ulterior motives.

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He will try to tell you that do it for such and such reason. Do it for some aspect of the dunya do it you know, maybe you may get married do it for you know, whatever else reason there may be but don't do it for the sake of Allah subhanho wa Taala. And it is at that time when human beings they come to a stage of conflict. They're like, Oh my God, if I do this act, now, I may be doing this act of showing off. And that is how shavon gets human beings are one of the ways he gets human beings to abandon doing good deeds to abandoned doing good deeds. Now in reality when you are in such a predicament, where a person does fear Ria for himself, he does

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As we're showing off for himself, then an individual at that time should persist in doing that good deed and continue to find his intention. Because when you leave an act out of Ria, that becomes real within of itself. When you leave an act out of the fear of the people, this becomes an act of showing off with love itself, but rather fight through it and do that action purely for the sake of Allah subhana wa Tada. So now the question arises, how does one ensure that they can retain their sincerity? What can an individual do to retain their sincerity? Number one, read those narrations that talk about the importance of sincerity. So you open up real solid in the very first chapter,

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one of the very first chapters is on the importance of sincerity. So continuously remind yourselves of these things, and make it part of your habitual reading. Number two, it's constantly reminding yourself of depth, that when you die, Will anyone other than Allah subhanho wa Taala be able to help you will anyone other than Allah subhanho wa Taala be able to help you? And the reality to that is no, and that is why the Messenger of Allah sallallahu alayhi wa sallam reminded us that frequently remember death, for it is the destroyer of all desires, and pleasures. And from that is that it reminds one to be sincere and all their actions. So frequently remember death, no matter how

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difficult and no matter how painful it may be for you. And then number three, is asking yourself a simple question, whose gratitude and appreciation do I actually want? Who has gratitude and appreciation? Do I actually want so in this dunya What can a person actually do for you? Perhaps they will say, you know, Mashallah, you're very nice recitation, you know, Mashallah, you're very generous, Mashallah, you're very courageous. Whatever your deed may be, they will compliment you for it. Let's just say they take it to the next level, they say, you know what, I want to give you a gift, they give you money, they give you a car, they give you a house, what else, everything that

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they can possibly give you is restricted to this dunya you will only be able to enjoy it, as long as you're alive in this world. And then in the Hereafter, you have nothing left. Because Allah subhanho wa Taala, when it comes to matters of ship, and particularly the, he says that I am free from all acts of ship, I have loved the people of ship and the object of ship to themselves mean that the people of ship then they when they want to seek the reward, let them go to the things that they perform shirk with. And let's see if they can provide those rewards for them. Let's see if they can provide those rewards for them. So in reality, ask yourself that question, who is appreciation and

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gratitude? Do you actually want to his appreciation and gratitude do you actually want the next point pertaining to this hadith is that one's intentions actually go beyond one's actions, one's intentions actually go beyond one's actions. Now, what does this actually mean? What this means is that we are encouraged to always have lofty intentions, we're encouraged almost to have lofty intentions. Proof from this from the center isn't the Moto v magmatic. In the Moto v magmatic. That there is a woman her father passed away, and she came crying to the Messenger of Allah sallallahu Sallam said, niada Sula, my father made intention that he wanted to die as a martyr. And this is

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something that he would supplicate for saying that Oh, Allah grant me Shahada in your way. This is something that he would supplicate for the Messenger of Allah sallallahu alayhi Salaam he responded to this woman's crying by saying that in the law has their agenda. Oh God, you know who because renea T, that Indeed Allah subhanho wa Taala has promised his reward in accordance to the degree of his intention. So meaning whatever intention this man was way making Allah subhanaw taala has guaranteed that reward for him in accordance to the level of intention that he had made. And it was based upon this hadith Anima Mohammed or him of Allah, He will make intentions for everything. So

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you will make an annual intention for Hajj, a regular intention for Amara, a regular intention for waking up 4pm Elaine, obviously, these were, you know, Kamala in particular was from his habits anyways, but he used to make intention for these things all the time. Because even if an individual is prevented from those matters, then at least you will get the reward for his intention, he will get the reward for his intention. The second benefit of making lofty intentions is that great actions are results of lofty intentions, meaning that without that lofty intention, you're never going to reach that great action because that great action begins with a lofty intention. So it's

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very important that you make intentions sincere ones for you know, lofty things, then you will try to make Nigeria try to go for home life, you can try to memorize the Quran, you know, try to wake up for pmln make all these a part of your intentions. Because even if they do not become a reality, then do at least not deprive yourself of the reward that one can attain, do not deprive yourself of the reward that one can attain.

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Then the last thing pertaining to this head or the second or last thing pertaining to this hadith that I wanted to mention is turning apps which are mobile apps.

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interacts that are rewarded. So who can remind me what was the definition that we gave to mobile app? This is a couple of weeks back when we were talking about how all of the actions in Islam will fall into one of five categories. And we gave a definition of mobile. Go ahead.

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Excellent. So we said that Act, which is MOBA is something that when you do it, you're not rewarded for it, nor are you punished for it. Likewise, if you were to leave it off, you're not rewarded for it, nor are you punished for it. And this is an interesting conversation that took place between why they've been Jebel and Abu Musashi that why live in Java EE as a bonus and actually that Yabba Musa, how do you attain your reward from Allah subhanho wa Taala. And then he goes on to list you know, the deeds that he does, waking up for pm Allah and reciting Quran, making dua giving charity helping the elderly and the poor. And he goes on to list one thing after the other lesson, he returns the

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question to mozzie Benjamin. And he says, Yeah, more is how do you attain your reward from Allah subhanho wa Taala. And he says, I earned from my sleep, just like you earned from your prayer I earned from my sleep, just like you earned from your prayer, meaning, what might have been Japanese say that through the MOBA Act, the reward similar to the reward that you attained while praying, now, how does one turn an act of MOBAs into an act which one is rewarded for? And the answer to that is by doing two things, the answer to that is by doing two things, number one, is by following the Sunnah of the Messenger of Allah sallallahu alayhi wa sallam, in doing those acts. So for example, a

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person is about to eat, he makes sure that he eats from that which is close to him, he makes sure that he is with his right hand, he makes sure that he says Bismillah, he makes sure that he shares his food with other people. By doing these certain acts, then an individual now turns an act which you would not be rewarded for, which is one of his needs, into an act which he is rewarded for, and which becomes blessing at the same time. The number two is the importance of making a righteous intention that will generally speaking, when the food is presented, it's like our minds shut off. It's like we just focus on the food, and no one's making any intentions at that time. But that is an

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ideal time to make an intention that you know, Oh Allah, I'm eating this food so that I can have strength to worship you that I can have strength to help your alma that I can have, you know, strength to help the weak and the poor. So make those noble intentions when you eat that food and then even through eating, an individual gets rewarded, an individual gets rewarded. Now the last thing I want to conclude with on this hadith is that this hadith is a clear indication of what are the prerequisites for a ditch to be accepted by Allah subhanho wa Taala what are the prerequisites for deeds to be accepted by Allah subhanaw taala and for deeds to be accepted by Allah subhanaw

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taala two prerequisites needs to be met two prerequisites need to be met. Number one, it has to be for the sake of Allah subhanho wa Taala and the sake of Allah subhanaw taala alone, no one else can have a share in the intention. And then number two, it has to be in accordance to the Sunnah of the Messenger of Allah. It has to be in accordance to the Sunnah of the Messenger of Allah sallallahu alayhi wa sallam. So you have the second verse in saltwell Mark, where Allah subhanho wa Taala says Allah de conical motilal hayata au Kumar Sanu am Allah for the lumberyard to translate the verse he says that he is the one that created life and death, to test you to see which of you would be best

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indeed, to see which of you would be best Indeed, for enabling Riyadh Rahim Allah He commented on this verse by saying that best indeed over here means purest intention, and closest in accord to that of what the Messenger of Allah sallallahu alayhi wa sallam came with. So best of deeds over here means purity and intention, and closest in reward in an accord to what the Messenger of Allah sallallahu alayhi wa sallam came with. Likewise, if you were to look at the last verse of circle calf, the last verse of circle calf, Allah subhana wa Tada. He says in this verse,

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from uncanny Zhu li corabi folia Ahmed, Ahmed, and whether you should be a bear that you're happy that whoever hopes to meet Allah subhanho wa Taala longs to meet Allah subhanho wa Taala let him do a righteous deed and not associate anyone in the worship of Allah subhanaw taala so here you'll notice that Allah subhanaw taala he said, Amazon salia, that a righteous deed. So now how does an individual know what is righteous and what is not righteous? He has to take it back to the affair of the Messenger of Allah sallallahu wasallam if the Messenger of Allah sallallahu alayhi wa sallam said it was righteous, then it is righteous. If he didn't do it or said it was unrighteous, then a

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person should abstain from it and should not do it. And then the second condition, not associating partners with Allah subhanaw taala that is referring to a class that is referring to a class now, dealings

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With this concept of deeds being accepted, this leads us into our next discussion where we will actually skip a couple of these. We're going to skip a couple of these and go on to Hadith number five go on to Hadith number five, where Mr. manoli Rahim Allah He says, an omen Minami Abdullah Chateau de la kala, kala Rasulullah sallallahu alayhi wa sallam when Medina had them at least I mean who are who are Bukhari Muslim men Amina Amina, nice and II am Luna for what? So Amendment No in this fifth Hadith, and you'll notice that we're skipping Hadees two, three and four V's require longer discussions of which, you know, I want to have continuation and succession that next week,

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we're taking a break for the class, so that succession is going to be broken off. And that is why we're skipping to Hades number five over here. And that is why we're going on to that and shallow AP class. We'll go back to Hadeeth number two, and continue in order with a toddler. So notice that the mama No, Mama, he starts off with an Amen meaning mother of the believers, where does this term come from? This is a term that is actually in the Quran and certolizumab itself, where the Messenger of Allah sallallahu alayhi wa sallam is told, are commanded with an beolab meaning I mean unforeseen, that the Messenger of Allah sallallahu alayhi wa sallam is more deserving of love is more deserving

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of being defended than the believers themselves than the believers themselves. And unless I know that Allah concludes this verse by saying, and his wives are their mothers, his wives are their mothers, meaning that the wives of the Prophet sallallahu alayhi wasallam, are the mothers of the believers. And this is one of the things that was exclusive to the Messenger of Allah. So when you talk about al Kosice and Abuja, that those things that were exclusive to the Messenger of Allah, this is one of those things, that when the wives of the Messenger of Allah sallallahu alayhi wa sallam lived on past the death of the Messenger of Allah sallallahu sallam, they were not allowed to

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get married, they were not allowed to get married. Why? Because how can a mother get married to her son? How can a mother get married to her son, they will consider the mothers of the believers and that is why they were not allowed to get married. Now what's interesting pertaining to this verse, is that some of the Sahaba they actually wrote in their commentary on this verse. So before the Allahu anhu had the Messiah have burnt, you would see that some of the hubby wrote in this commentary and the Messenger of Allah sallallahu alayhi wa sallam is our father and the Messenger of Allah sallallahu alayhi wa sallam is our Father, in terms of His love and His concern and his

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guiding of the Muslim community. He had that fatherly figure role he had that fatherly figure. So that is why she is called amo meaning then it is mentioned only Abdullah Omar Abdullah, the mother of Abdullah Now for those of you that know the history of the wives of the Prophet SAW them you'll know that I shall have the Allahu Allah did not bear any children. She did not bear any children. So then the question arises, why did she carry the name on Abdullah? Can anyone tell me go ahead?

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She was

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so

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annoying that

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give her the screen. I would call you

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That's what I heard.

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I've never heard that before. We'll go ahead

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Mashallah.

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No foul, look into it inshallah, who else had their hand up? Who else had their hand up? I saw two hands go up.

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Go ahead.

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Abdullah, very good guests. Very good guests. Generally speaking, that is true. But that's not particularly over here.

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Who was excellent. So the scholars of Islam they mentioned that there are two reasons why I Chateau de la Juana was called on Abdullah Abdullah. They said that Reason number one was that she used to regularly take care of Abdullah Abu Zubaydah, so I shadowed Yolanda. She had a sister named a smell, a smell was married to develop number one, and together they had the son of Filipinos abroad and abroad and was aware he was regular to the scene, and the house of Isla de la Juana, so much so that people would confuse is of the lovers where the son of Ayesha or the son of a smell. So that is one of the reasons why they said she was called only Abdullah number two. The second reason they said

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why she was called on Abdullah is that I showed her the last one. She loved Islam. Clearly. She was the wife of the Messenger of Allah sallallahu alayhi wa sallam, and the Messenger of Allah Azza wa sallam clearly said that the most beloved names to Allah subhana wa tada unrestrictedly are Abdullah and Abdullah Ahmed. So they said based upon this eyeshadow, della Juana chose the cornea for herself, Omar Abdullah, she chose Omar Abdullah. Now Actually, let's actually get into the text of this hadith

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They're the Messenger of Allah sallallahu alayhi wa sallam says he will innovate something in this matter of hours, that is not from it will have it rejected by Allah. And this is reported by Imam Al Bukhari. This is reported by Imam Al Bukhari and Muslim Rahim Allah. He narrates his version of the Hadith. He who does an act which we have not commanded, we'll have it rejected, we'll have it rejected by Allah. Now, what's interesting is that both of these books Sahih Bukhari and Sahih Muslim, they have both versions of the Hadith. Now when it comes to Sahil Bukhari emammal Bukhari and Matson for meaning in a former the chain is connected, he narrates the first one in there, it's

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the first one. The emelina has a man a man who for whom he has this intimate puzzle for meaning that it is recorded through a chain of narration all the way till amount of body, and then the second version of the Hadith Manami lamb is a nice idea yamana for horrid this narration is narrated in wallack form this narration is narrated in wallack form, meaning that emammal bukata Rahim Allah did not include a chain of narration did not include the chain of narration, but just narrated the Hadith without the chain of narration. And when the Hadith is narrated in Sohail Bukhari, without a chain of narration, this is known as a hadith being Moloch meaning that it is suspended. And the

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general case scenario when it comes to Hadith, which are more unluck is that they are not considered to be authentic that they are not considered to be authentic, except for the monocot that are found inside the halal body. even wonder cotton Sahil Bukhari according to the majority, even the monocot of Emmanuel Bukhari are authentic, they are authentic. Now, why did emammal Bacardi include these monocot? They said that when email Bukhari included this monocot this is not to be considered a part of his site, meaning that when we talk about Sohail Bukhari it's not actually part of Sahil Bukhari as a concept even though it is physically part of the book. But when the amount of Bukhari included

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monocot it was genuinely the chapter headings or you know, his commentary that he was including inside his body through these monocots. So in the mailbox I did I mentioned monocot in his site, it's generally as a chapter heading, or generally as commentary from email and Bukhari himself. Email Muslim Rahim Allah. He mentioned both of these versions in his site. He mentioned both of these versions in his site. Another previous point I just mentioned that Amala credit is not actually part of an indication of this is that amendment no rahimullah being a scholar of Hadith. He didn't attribute the second Hadith to Sahih al Bukhari, even though it is found inside the book

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known as Al Bukhari, because it becomes in monochrome. So now the question arises, I showed the law Juana, she narrated both of these Hadith. What does this show us? This shows us that it is permissible to narrate Hadith, by meaning only, it is permissible to narrate Hadith by meaning only and one does not need to be meticulous or specific, and narrating Hadith by wording. One does not need to be specific or meticulous and narrating Hadith by wording. Now, what is the general guideline in doing so, the general guideline in doing so the scholars mentioned that you can use any synonymous word, as long as the meaning stays intact. So any synonymous word, as long as the meaning

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stays intact. So you notice both of these narrations, either which one of them you were to read, if you were to try to understand it, the meaning that you were to derive from it would be exactly the same. Meaning that when it comes to actions in Islam, you are meant to follow the messenger of Allah sallallahu alayhi wa sallam, and that the Messenger of Allah sallallahu Sallam emphasizes that if you do an affair or an act, that does not have our seal of approval on it, then it will be rejected, it will be rejected. Now, this leads us into a discussion on the topic of innovation. It leads us on to discussion into a topic of innovation. Now, if you remember, previously, we were talking about

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the things that the Sharia came to protect. And we mentioned that the Sharia came to protect five or six things who remembers what those five or six things were? What did the shediac come to protect?

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Our Dean.

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Okay, Your Honor, and Mel, your wealth, excellent.

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Your life,

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your intellect. And the last one. What is the last one? lineage project, the continuation of life. So the scholars of Islam that the shediac came to protect five things, and they differed on what the fifth thing was, and that is how we got the sixth. So he said that the first thing that shadier came to protect was human life. The second thing that surely I came to protect was dean and faith. The third thing that Shinya came to protect was the intellect. The fourth thing that should happen

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To protect you as wealth, the fifth thing the Sharia came to protect was either honor or continuation of life of what we call progeny. Now, how did the Sharia preserve the faith itself? So lastly, we just gave a simple example that one of the ways the Sharia protected faith is by legislating Salah. So you're commanded to pray five times a day so that you have a regular connection with your Lord subhanho wa Taala. Now a second way that the Sharia came to protect the deen is by prohibiting innovation in the religion is by prohibiting innovation in the religion. So this is how the idea came to protect Deen by prohibiting innovation. Because once you open up the

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door for innovation, you will notice that a religion cannot keep its pillars intact, because people start to interpret those pillars and open up the doors of interpretation to any which way that they like. Whereas when it comes to our faith, there are some things that we are flexible in particularly our jurisprudence, but when it comes to matters of creed and matters of principles, then those principles are pretty much set and they do not waver or are flexible for that matter. So now, let us define what this term actually means. What is that is define what this term actually means. The term builder linguistically means to come about without having any precedence to come about without

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having any precedence. So you'll notice that one of the names of Allah subhanaw taala, is an idea and he mentions within a semi what you want in the Quran, meaning that Allah subhanho wa Taala created the heavens and the earth without having any precedents to it mean that they were created out of nothing, there was no indication to prove that they were about to come into into existence, because they came from nothing. So similarly. Now let's tie this linguistic definition in to the charade definition or the conventional definition, better from a conventional perspective is fulfilling these three things. Number one, is that it comes to resemble something similar to the

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[???]tier. So it is something that comes to resemble something similar to the Sharia. Number two is that it is done with the intention of pleasing Allah subhanaw taala. It is done with the intention of pleasing Allah subhanho wa Taala. And number three, it is something that has no basis in legislation. It is something that has no basis in legislation. So it came it is came to resemble something similar to the [???]tier. It is done with the intention of worshipping Allah subhanho wa Taala. And number three, it is something that has no basis in religion, it is something that has no basis in religion. Now this is why you see that the Messenger of Allah sallallahu was so strict when

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it came to this matter. So if you notice, in every hotel pretty much, the Messenger of Allah sallallahu alayhi wa sallam used to begin with what we call hauteville hajra, or the sermon of need or necessity, and the Messenger of Allah sallallahu alayhi wa sallam used to mention in this horrible hijab is of his, were in the cooler modesetting Buddha, that every, you know, innovated matter, every new matter is an innovation will couldn't be that in balada and every innovation is an act of misguidance wakulla de la Latina phenol, and every act of misguidance will be in the Hellfire will be in the hellfire. So the Messenger of Allah sallallahu alayhi wa sallam is censoring this act

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of innovation is censoring this act of innovation. So much so that you even find narrations that censor the people of innovation, meaning the actual Hadith that says to the people of narration of innovation. So you find in Sohail Bukhari and the Tafseer of sawtell culture, the Messenger of Allah sallallahu alayhi wa sallam narrates that on the day of judgment when he goes to alkota, the angels will take people away from alcocer and the Messenger of Allah wa sallam was will argue with the angels and say what these people are from my alma and then the angels will tell the Messenger of Allah you do not know what the innovated after you passed away, you do not know what they innovated

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after they pass away. Similarly, another Hadith narrated by me not be asked him, the Messenger of Allah sallallahu alayhi wa sallam said that Allah subhanho wa Taala will not accept the Toba of a Sahib bit of a person of innovation until they leave off their bitter you will not accept the Toba of an innovation of an innovator until they leave off their innovation. Now why is the Sharia so strict with innovation, even more so than sin one of itself. Abdul Karim Rahim Allah He comments on this by saying that when it comes to in innovation, a person actually thinks that he is doing good, when in reality he isn't. Whereas when it comes to sin, a person realizes that he is doing bad and

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may still persist in it so that when it comes to a painting, the individual won't know that he needs to repent because he doesn't know that he's doing anything wrong. Whereas the person who's sinful eventually it is hoped that he will run

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To Allah subhanho wa Taala and turn back to Allah subhanho wa Taala and leave off that sin.

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So now the question arises, if you're not allowed to innovate, then what are you meant to do? If you're not allowed to innovate? What are you meant to do? as Muslims were meant to follow the messenger of Allah sallallahu alayhi wa sallam, and then the fourth hola Rashidi. And then there's the the Sahaba, in general, and then the Sahaba in general, and this is what you find in the Koran if you were to look in certain Nisa where Allah subhanho wa Taala he says in the 100 and 15th verse, When you Shakira soon we're a civilian, meaning that whoever opposes the Messenger of Allah sallallahu alayhi wa sallam, and follows away of other than the believers. The scholars of the FCM

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mentioned that the believers that are mentioned in this verse are referring to the Sahaba of the Allahu anhu. Number two, if you look at sort of the Toba verse 100 Allah subhanho wa Taala he mentions in this verse, a sub recon an overload minimal hygena will answer when the vena terbaru from the sun or the Allahu anhu more than others I know that he mentioned in this verse, that aside, you cannot overload the first and the predecessors from the Mahajan alone and the answer the immigrants and the helpers of Medina, one Latina, biohome, BSN, and those that follow them in righteousness, meaning that follow these individuals in righteousness are not the Allahu anhu that

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Allah subhanaw taala is pleased with these individuals, and they are pleased with Allah subhanho wa Taala. And this is why Abdullah bin Masuda in particular and Abdullah bin hombre De La Hoya and how much money in particular, we have so many narrations that talk about it took me a while to do that follow the messenger of Allah, follow these predecessors and do not innovate and do not innovate. And even as he mentioned in the Concord capito, that indeed you have been sufficed with the actions of the Sahaba with the actions of the Messenger of Allah sallallahu alayhi wa sallam, and then in particular, he has another narration where he says that take your deen take your religion, from

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those who have passed away from those that have died, for Indeed, the ones that are alive are not saved from fitna, the ones that are alive are not saved from fitna. So when you're looking for predecessors, and you're looking for people to take your faith from taken from the scars of the past that have passed away, take on the scars from the past that have passed away. So now the question arises, what is the defining guideline? What is the defining guideline and recognizing innovation and recognizing innovation. And the scholars mentioned, six things that should be met in order for an act not to be an act of innovation. So think six things, there are men, men, men need to be

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required or prerequisites for an act, not to be an innovation. And if you were to, you know, you know, you zoned out from the Holocaust, let's just say, let's say you're in the back, you're sleeping, you're not paying attention, you're playing with your phone, just pay attention to these six things, and with the lights on you will maximize your benefit. So what are these six things? Number one, the first thing is the cause. So the cause or the motive that needs to be correct. So an example of this, what is the cause of being correct? Let's look at a person coming to the masjid with the intention of praying Salah. So he come to the machine, he's gathering with the believers to

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pray Salah, this is a cause which is correct, this is a cause which is correct, then you get to number two, the scenario which is incorrect.

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It happens to be the mode of the officer Sonam. Let's just say hypothetically, that it was on the 12th of will be an hour. So people say let us gather on this day. And you know this gathering of ours will be an act of pleasing to Allah subhanho wa Taala. Here we say that this cause is incorrect, because this cause is not established from the Messenger of Allah sallallahu alayhi wa sallam, or his companions or his companions. Number two, the type has to be correct, the type has to be correct. So when you go for over here, for a donata or when you're sacrificing for, you know Antarctica or for walima, you'll notice that certain animals are used. You can use a sheep, you can

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use a goat, you can use a cow, you can use a camera, but let's just say someone comes on either Lada and he says in all of Calgary, I don't find any of these animals, except for a horse. So I'm going to sacrifice a horse for the sake of Allah subhanaw taala. Today, we see that this type, it was not established from the Messenger of Allah sallallahu cela or his predecessors, so this type of animal would not be accepted this type of animal would not be accepted. Number three, the amount, the amount. So when we praise a lot of Lord, we pray for the cause. An individual says you know what, my emails extra high today I feel extra pious. I want to pray six o'clock As for schelotto Lord, I want

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to proceed to the cast for schelotto we say that no, this is not allowed because the Messenger of Allah says

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have specified the amount specified the amount. Now, we're just going to go on a small tangent over here. The Sharia is strict on certain numbers, and is not strict on certain numbers. So you will see that those things that the Sharia is strict upon, are those numbers, which are specific are those numbers which are specific. So let's go on to the car. So after Scylla, were meant to say Subhanallah 33 times and hamdulillah 33 times and Allahu Akbar 33 times. So now let's just say an individual says, You know what? I want to say it 37 times, I want to say it 37 times, is this something that he would be allowed to do? Or is this something that would be impermissible for him

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to do? Let's see, by show of hands, how many people say that it would be a lot for him to say subpanel Alhamdulillah. And Allahu Akbar 37 times this is something permissible for him.

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Okay, now, put your hands down. How many people think this would not be permissible to be haram for him to do so? Raise your hands.

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You wouldn't say it's Haram is just a Makarov that will resync Okay, put your hands down. The answer to this over here. It goes back to our discussion on Hadith number one, on how actions are by intentions. So this individual, when he wants to do it 37 times, we asked him what is your intention and doing it 37 times? If he says that I believe this is better for me. Then here we say that no, this is not allowed. This is not allowed. Because Allah subhanaw taala he says aluma come on to the container Komatsu alicona Mati, what are the two common Islamic dienen that here Allah subhanaw taala. He says, I've completed your religion, for you, it is complete, you can't add anything to it.

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So if he believes that it will be better than this is not allowed for him. However, if he says, I'm doing 37, just because I feel like doing extra as car, then we will say yes, this is something that is allowed, and there's no harm in it. And this goes, again, back to that concept of the importance of knowing what your intention is, the importance of knowing what your intention is, then we move on to point number four, it needs to be done in the correct manner, it needs to be done in the correct manner. So the individual comes, it's time for Salah, he goes to the basin, he starts washing his feet, then he wipes his head, then he washes his face, he gorgoeus his mouth and nose, and then he

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washes his hand. This person, he has fulfilled all the requirements of Voodoo, but he hasn't done it in the correct order. He hasn't done it in the correct order. So we will say for this individual, even though physically, you may have done all of the acts of Voodoo by the fact that you are not doing it in the correct order. This is something that is rejected. This is something that is rejected. So it needs to be in the correct manner as well. Go ahead.

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Okay, this isn't a matter of pretending to do. So generally speaking, if whatever if the previous part of the body is still wet, you can continue on from the previous part of the body that was correct, and it's still wet. However, the part of the body is no longer wet anymore, then you need to start over from the beginning, while hautala Okay.

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Let's go back to the fifth one timing, timing. So now it's time for Ramadan. So as you know, Ramadan this year is going to start somewhere between the seventh and ninth of July or 10th of July, and it's going to be a ridiculously long day. You know, fudge is like at three Magnum is at like 1030 and it's like man, it's going to be difficult. So a guy says you know what, this is too hard for me I'm going too fast my Ramadan in December, we'll pray budget at eight o'clock and you know Muslims that like for this will not be allowed for him this will not be allowed for him. Because we say that timings are specific as well. The Messenger of Allah subhanaw taala is that the fasting of a month

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can only be in the month of Ramadan and cannot be outside the month of Ramadan. Same thing with Hajj, he wants to make Hajj he can't go and show on and you know, spend the night in Muslim leafa and spend the day in Africa by himself thinking that you know, this, the devil out of it doesn't work like that. But rather the timings are specific as well. And then the last thing is the place has to be the same as well. So person you know, I don't know if you guys have seen this, but now they have these actors that come out. It's like in the box of Aqaba. And then you open the cab and then there's like a small actor inside. So personally, he puts this you know, small box of entered

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inside his house, he starts things off first on the lawn is a class I just performed I'm gonna let me shave my head. No, it wouldn't work like that. It wouldn't work like that. But in reality, Allah subhanaw taala has designated a place and that is the place that he has to go to that is the place that he has to go to. So now what is the principle that we will derive from all of these six concepts? What are the six principles? What are the principle what is the principle that will derive from these six concepts the

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principle is that if the Messenger of Allah sallallahu alayhi wa sallam had the ability to do it, and didn't do it, then it becomes an innovation. If the Messenger of Allah says Allah had the ability to do it, and didn't do it, then it becomes an innovation. So the Messenger of Allah says to them, he could have gathered for his birthday, he could have sacrificed a horse for eight, he could have paid $60 for lawn, he could have started by washing his feet first and will do, he could have fasted Ramadan in the month of Hajj, he could have, you know, made Hajj in Medina, he could have done all of these things. But the fact that he didn't do it is a clear indication that for us as

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Muslims, it is not allowed for us as Muslims, it is not allowed. Now what I want to conclude with before we open up the the q&a be the lights Allah is commentary of a habit of knowledge about this hadith and half of knowledge. If you notice, he was Pinilla a very unique individual in the summer, he was one of those individuals that was able to combine subpanel all of the sciences together what we will call a polymath. So when he looked at this idea, while everyone else is focusing on you know, what is innovation and what is his innovation, ignore Raja himolla, he looked at this hadith and he said, The point of this hadith is that a Muslim should be conscious of Allah subhanaw taala

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at all times, that a Muslim should be conscious that the deeds that he is doing, will they be accepted by Allah subhana wa tada? Or will they be rejected? That is the ultimate point of this hadith. And the concept of innovation is just a subsection to this. So the point that we want to drive home from this hadith is that a Muslim should analyze should assess should scrutinize his actions, and should look that are my actions fulfilling the requirements of acceptance, or will they be rejected by Allah subhanaw taala. And this means that is my intention sincere, and is the act that I'm doing, actually in accordance to the sooner I notice about the law and how much mine came

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with. If it is not, then I need to change my waist. If it is, then we hope that Allah subhanho wa Taala accepts from us. So that was the commentary on half of the knowledge up on this hadith. And that is the point that I want to conclude with. Now we're going to get into a more detailed discussion of, you know, the concept of good versus bad without Is there such a categorization when we get to number 28 to determine the ba, ba ba ba sorry, so don't jump the gun. Once we get to, you know, mid 2018. We'll talk about good innovation versus bad innovation. What are the types? Is there such a thing? What did the scholars mean when they said beta has center and so on and so forth.

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We'll discuss that. We'll discuss it at that time. So we'll conclude with this with some of the most cinematic and in the Vienna Muhammad wa ala alihi wa sahbihi wa sallam, we will accept three questions with the lights on good.

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Extra

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Credits.

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Excellent. So Kodama, Rahim, Allah mentions in Makkah sermon hudgell cassadine, that at that time when an individual wants to do a good deed, and she thought comes in plants that see that if you were to do this action, you're not doing it for the sake of Allah. He mentioned that if you were to now leave the action out of the fear of Leah, you're falling into Rhea itself, what meaning in summary, that when she comes to you and says, Don't do this action, because you're doing it for showing off, you should do that action and continue to fight your intention. As long as you're fighting your intention, then within it, you will be fine. And this is why you get some of this

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great great scholars of Islam, like Sophia and authority. He says the most difficult thing for a person to conquer is his intention, that this is a battle that will never be one that till the day that you die, you will continuously be fighting your intention. So some days you will win some days shaytan will win. The key thing is you need to keep fighting. Never give up on that. So whenever that happens, do the good deed. Try to purify your intention. And that is what is required in sha Allah. Allahu Tanana. Go ahead.

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That is not true. That is not true. So for an example, a person that can't speak, will say he can't make hijab.

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No, the general case scenario is that I mean, there is a difference of opinion on this issue. I'm not saying that there's no difference of opinion. I'm just saying that the correct opinion is that when you say Allahu Allah bakeable Hydra lama bigben Amara, this is not the intention, but rather you're just following the Sunnah of the Messenger of Allah, that when he went for Allah, He said a llama become a llama. When he went for Hajj, he said a llama bakeable Hajj, you're following the sun over here. If a person does not say the statement, his hygiene nomina will still be valid. It'll just be deficient that he had an opportunity for his senate and he left it off. So he's missing some

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of the Senate. But as long as he knows in his heart that I'm wearing these white garments, because

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I'm going for height that is sufficient. So a good example what if a person is on the bus? And he passes them? He caught her but he's asleep. Does that mean that this person can't make it? Because he didn't say alamanda bakeable hunch? No, that's not the case. Because his intention is in the heart. The second he got onto the bus with his mom, whether he stopped it to be caught or not is irrelevant. His intention had to be there. And as long as his intention was there, that is sufficient for him. And along those vests, go ahead.

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Yeah.

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Is that issue? No, no, it's not at all because he was narrated from the Messenger of Allah. So some that he would receive more than three times.

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And he genuinely the scholars recommend that any act that you're going to do have a body you do it in odd numbers. But yeah, any number is fine. It's not a problem. And Allah subhanaw taala knows best. So we'll conclude with that.