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40 Hadith of Imam Nawawi – Episode 5
Channel: Navaid Aziz
Series: Navaid Aziz - 40 Hadith of Imam Al Nawawi
File Size: 32.28MB
Episode Transcript ©
Transcripts are auto-generated and thus will be be inaccurate and at times crude. We are considering building a system to allow volunteers to edit transcripts in a controlled system. No part of this transcript may be copied or referenced or transmitted in any way whatsoever.
when I was a villa Himanshu rhodian fusina woman sejati Amina Maria de la Fernando de la la, la la la, la la la la la la sharika la was shadow shodhana Mohammed Abu Rasulullah sallallahu alayhi wa ala alihi wa sahbihi wa seldom at the Sleeman kathira Am I bad? So today we're at Hadith number two from Imam now with 40 Hadith. Now Hadith number two is an actual very special Hadith inside Imam no is 40 Hadith. You will notice that in the first Hadith that we studied the Hadith in the mallamma rubinius that was the very first Hadith that Imam Bukhari Rahim Allah started his site with and then the Hadith we're studying tonight. The second Hadith in the manner was 40. This is the first Hadith
that Imam Muslim Rahim Allah started off his Sufi with. And what makes this hadith so unique and so special, is that this hadith actually has a title given to it. So this hadith is known as the hadith of gibreel. And this is when jabril and he said and he came to the Messenger of Allah sallallahu alayhi wa sallam, and he asked him a series of questions. Now just to give you an introduction, if you were to look at this hadith inside Sahih Muslim, the Hadith actually starts off by saying that the Messenger of Allah sallallahu alayhi wa sallam was one day sitting with one of his with his was sitting with his companions. And he asked them, Do any of you have any questions? Do any of you have
any questions? And then the sidebar of the law and home due to them being shy due to them, you know, holding the messenger of loss elements such reverence, they were too shy to ask any of the questions that were on their mind. And it was at that time that gibreel Elisa and he came and he asked the Messenger of Allah sallallahu I do some some questions. Now him some important things to understand about this hadith as a precursor. Number one is that by looking at this Hadith, you will notice something very, very important. Again, this was emphasized in the first Hadith as well. But when it comes to the preservation of Hadith, Hadith were not preserved like the Koran in the sense that yes,
they were preserved authentically and you have authentic change of narrations. However, when it comes to wordings and meanings, the Quran is preserved in wording and in meaning, whereas the sooner the Messenger of Allah sallallahu alayhi wa sallam is only preserved in meaning is only preserved in meaning, meaning that the sobre de la Han home took it upon themselves, then whenever they saw fit, they would change up the wordings of the narrations. Now, the condition that they would apply is that the meaning would not change. So even though the words may change, they will use synonymous words to imply what the Messenger of Allah sallallahu alayhi wa sallam said, and now it is not clear
in any other Hadith than in this hadith of gibreel. Because you'll find this hadith of gibreel. It is narrated by so many of the companions. The most famous version is the version we'll be studying today, which is the version of Qatar as reported in a Muslim. But this hadith is also narrated by Abu huraira. It is reported by Abdullah bin Amma, it is reported by Abu Monica
and in many of the other companions. So these narrations they go on to show us that very important point that the experience of Hadith was not like the experience of the Quran. The experience of the Koran was something which was divinely preserved in wording and in meaning, whereas the experience of the Hadith was a very human like experience because that's what that's what they were trying to
portray, which was understanding the Quran, in light of the Messenger of Allah sallallahu wasallam. So the Messenger of Allah Azza wa sallam being a human being, therefore the Hadith also became a human like experience. Now, when you look at this hadith inside cyl Bukhari, look at this hadith inside and delicately and the other places where it is narrated. And that's when you actually come to see some of these major differences. Now, what are the differences within nightside I think we are having Advanced Studies class, then we can go into them. But for now, the time being, the only important thing to know is that there are differences in the wordings of the Hadith, while the
meaning of the Hadith is the same. So now let's actually get into the wording of the Hadith.
So a man known him Allah He goes on to say also on the authority of the Allahu anhu. Who said, while will while we were one day sitting with the Messenger of Allah sallallahu alayhi wa sallam, there appeared before us a man dressed in extremely white clothes with very black hair. no traces of journeying were visible on him, and none of us knew him. He sat down close by the prophet sallallahu alayhi wa sallam rested his knee against his thighs and said oh Mohammed informed me about
Islam said the Messenger of Allah sallallahu alayhi wa sallam Islam is that you should testify that there is no one worthy or that there is no DTC of Allah, and that Muhammad is His Messenger, that you should perform Salah per pay this occur.
And there we go, pay does occur fast during Ramadan and perform Hajj to the house, if you can find a way to it, said he, the man you have spoken truly we were astonished at this, thus questioning him thus questioning him and telling him that he was right. But he went on to say informed me about him and he the Messenger of Allah wa salam answered, it is that you believe in Allah and His angels and his books and his messengers, and in the last day, and in fate, both in its good and evil aspects, he said, You have spoken truly, then he the man said informed me about your son, he the Messenger of Allah says in them answered it is that you should serve Allah as though you could see him for though
you cannot see him yet he sees you. He said informed me about the hour he the Messenger of Allah Salaam said about the one question knows no more than the questioner. So he said, will inform me about the signs there have said he that there that the slave girl will give birth to her mistress, that you will see the barefooted one, the naked, the destitute the herdsmen of sheep, competing with one another in raising lofty buildings there upon the man went off, I waited a while, and then he the Messenger of Allah sallallahu alayhi wa sallam said, or ama, do you know who the questioner was? I replied, Allah and His Messenger know best. He said, that was jabril when he came to teach you
your religion, he came to teach you a religion. And this is reported in Sahih Muslim. So now with that having been said, you have a context in terms of what was happening before this visit of gibreel actually took place. So the sobre de la home, they're sitting with the Messenger of Allah sallallahu alayhi wa sallam, and he's asking them, ask me your questions, so that I can answer them for you. Now, this shows us a very important point over here from two ways. Number one, the eagerness of the Messenger of Allah sallallahu alayhi wa sallam in wanting to teach the people their Deen. So the Messenger of Allah Azza wa sallam was not only inspired through the Koran, which would
he would relate to the people. But Likewise, the Messenger of Allah Salam would take time to sit with the people and address the questions that they have. And you'll notice that this mode of communication, when one asks a question, and it is answered, is one of the most effective methods. And that is why you find this method in the Koran a lot as well that the messenger onsen was asked about the question. And then the Koran would come and reveal an answer, you will find many, many of these verses that they will say, Yes, aluna can that they asked you about the following. And then the Messenger of Allah says Allah is taught coal, and then go on to say the following. So it shows
you the effective teaching method. So likewise, when an individual is trying to communicate, rather than always dictating, as a teacher, you also want to open up the floor for people to ask questions as well, because you'll notice that a question an individual asks, is more likely to be retained the answer than the individual who's just dictating to another individual, that is the importance of interaction. And here you see that the Messenger of Allah says, not only coming to teach Dean, but also coming to teach effective methods of communication. So when you look at the way the Messenger of Allah certain song taught the dean, it was the best way an individual can teach all together. So
that would be like an interest topic of discussion. You know, what are the methods that the Messenger of Allah says seldom used in order to effectively you know, convey the religion of Allah subhanaw taala. So you have, you know, dictating to them you have question and answers, you have the giving of examples, and other things that the Messenger of Allah sallallahu wasallam used. Number two, the second thing you'll notice about this hadith Is that why is there so much emphasis put on the description of gibreel that when you look at this Hadith, he talks about him being an extremely white clothing, him having extremely black hair, him sitting in a very particular position. This was
the wisdom of Allah subhanho wa Taala, that jabril came in such a manner that his appearance made it a reason for that were for this hadith to be remembered. So this shows us again, the importance of introducing concepts that will make people remember them. So this can be done either by powerful anecdotes. So in our DNA, you'll notice that speakers usually start off with stories, or they'll start off with a joke, or they'll start off with a personal experience. Those are personal anecdotes. Here the example that Allah Allah and His Messenger sallallahu alayhi Salaam use is using the example of jabril that coming in a mold coming in a fashion coming in a manner that was very,
very unique. And that is what has caused the Sahaba of the Allahu anhu to retain this important Hadith. And that is why you find so many other different companions. They narrated this hadith because of this unique incident that took place and that is why there's so much emphasis that is actually placed on jabril manners on the way that he was.
dress and the way that he said. So now let us look at the very first thing that we mentioned. He said that there appeared before a man dressed extremely in white clothes dressed extremely in white clothes on Santa Marta de la unha. She narrates that the favorite clothing of the Messenger of Allah sallallahu alayhi wa sallam was the striped white clothing was the striped white clothing. So this shows us that jabril is coming in, in an appearance that is a pleasing to the Messenger of Allah sallallahu alayhi wasallam and this goes on to teach us etiquettes that a student should have with the teacher as well, he advocates that the student should have with the teacher as well,
particularly with white clothing. On October the Allahu anhu. During his time, he actually commanded the teachers of the Koran that they had to wear white. So during the time of opennebula katapola, the Allahu anhu, if you were to see a Koran teacher, he would be forced to a certain degree that he would have to wear white in order to teach the Koran because the color white is the color of purity. And this is why you see that the Messenger of Allah so I sent him when he would do the due out if data that you have starting up the Salah, one of the two is that the Messenger of Allah, Allah, Allah would make is the one aptly named the de novo kataya came out in October of Illumina, Dennis,
that purify me for my sins and mistakes, just like a white garment is purified from the dirt that is on it, that is white garment, it will get dirt on it, and it appears it is purified and it looks fresh, and it looks new again. Similarly, that is the way that we ask Allah subhanaw taala to purify us of our sins. So this garment of whiteness, it is there to manifest purity, it is there to manifest, you know, cleanliness. And this is something that as a Muslim, and particularly a position of authority should always retain. And that is why supplemental law, there's such a heavy emphasis on the conduct of the teacher and the conduct of the student, that what makes the student of
knowledge and what makes the item different is not only the way that they speak, but it is also the way that they conducted themselves. And that is why there's such a big tradition on etiquettes of the students and etiquettes of the chef, you find the scholars like Daddy, you know, they'll write books on the etiquettes of the student of knowledge, and you find the blue jamaa writing etiquettes of the student of knowledge, because the student of knowledge is supposed to take his conduct and his character to the next level. And one of the ways he does that is that when he comes to a gathering of knowledge, he wears his best clothing. He wears his best clothing, and he puts on his
best fragrance. And he grooms himself, combing his beard and brushing his hair and making sure that he looks presentable. And this was from the etiquettes of our predecessors have been advisor de la Anoma, whenever he would go and teach his students, he would always make sure, actually, this is something interesting. A lot of people don't know this about a Bolivian Ambassador lahoma. But he would make it a point to shower and look his best in two instances. instance number one before he is going out to teach. So every time I'm delivering a bus, or della Anoma is going out to teach, he would make take a shower, put on his best fragrance, put on his best clothes, and then he would go
out to teach. And then the second time you would do that is when he would be returning back to his home. So when he's returning back to his home, he would make sure that he would use the miswak put on his fragrance. If he's able to go and take a shower, he will take a shower, we will before returning back to his wife, and then they will ask him Yeah. Why do you do this? And he said that Allah subhanho wa Taala commanded this for the women, that they should portray themselves to the husbands in a pleasing manner. And Allah subhanaw taala commands the men in the Koran, that was the Honda Mifflin, Divina Elena, that for the woman is that which the for the woman is similar to that
which they have been commanded with as well. So just like Allah subhanaw taala commanded the women to take care of their appearance in front of their husbands. Similarly, the men are required to take care of their appearance in front of the women folk as well. So that is from the etiquettes of Abdullah bas. Similarly, Mr. Malik, the exact same thing was narrated from him that before he would go out and teach, he would wear his best clothing, he would wear his best clothing. So this concept of wearing white clothing, it has two components to it. component number one is that you know, the etiquettes of a student of knowledge or someone who you know,
knowledge is that it is preferred for them to wear white clothing, it is preferred for them to wear white clothing. And then number two is that white represents cleanliness, white represents cleanliness. Then it goes on to say that he had very black hair, he had very black hair. Now the scholar is different is what is the wisdom behind the mentioning of very black hair. Now the obvious answer, as some of them are different mentioned is that this was naturally what he had. But what becomes apparent from this hadith is that he had long hair and he didn't have short hair.
Because he had he had short hair, then you know, you don't necessarily notice the color of hair. But when it is long, you focus on the color of the hair, because it sticks out and it stands out. So scholars use this hadith to indicate that when an individual he has hair, he should groom it properly. If I mean, we're not going to get into the level of, you know, what is the ruling on dying, if a person has white hair, should they die the white hair or not, we're not going to get into that right now. But he said that, from the wisdom of the black hair being mentioned over here is that his appearance stuck out again, that it was black, it was real, it was well groomed, it was
shiny, mentioned that it was oiled, and so on and so forth. And then the adventures again, and no trace traces of journey were visible upon him, no traces of journey were visible upon him. Now the reason why this is mentioned in the Hadith itself, is because the Sahaba rhodiola, Han Han, they became very, I guess, flabbergasted to a certain degree, that this man is coming into this gathering, he's not sitting at the outskirts of the gathering, but rather, he's coming as close as possibly can be. And he's wearing this extremely white clothing, which would show that, you know, he had recently changed or recently put these clothes on, because if he had traveled, there would have
been some remnants of traveling, maybe his clothes would look creased, up, maybe there would be some dust or some dirt on it, but we did not see this at all. So there is no element of showing that he is journey. And at the same time, none of the Sahaba of the Allahu anhu recognized him. And that is why the he went on to say, and none of us knew him, and none of us knew him. So now everything all of this buildup is happening, why? To make sure that this special event will be remembered by the Sahaba of the Allahu anhu so that they can dictate it to the further generations that come to make it a memorable event for them to make the remember event for them. So he goes on to say, and he sat
down close by the prophet sallallahu alayhi wa sallam. And this is another etiquette that you'll notice that unfortunately a lot of the Muslims have abandoned particularly on the day of Juma so on the day of Juma one of the Sooners have come into the machine is that you come to the front of the machine and sit as close as you possibly can to the 14. But in our day and age, you'll find that Subhanallah regardless of how early or late you're coming, you'll find individuals that want to sit on the back. And as soon as the Salah is over, they want to you know leave right away. But unless I know what Allah has put special reward in the front rows. This is not only for Salah, but also in
terms of interaction. And this is what Giblin came to show that as a student of knowledge, someone who is dedicated, he'll always want to try to find a place which is close and in front of the teacher himself. The second etiquette that jabril goes on to show us is that he rested his knee against his thigh. Now, at this portion, the wordings of the Hadith actually changed because if you notice the narration of Abdullah nobis and Abdullah bin Omar and actually mentioned that jabril placed his hand on the side of the Messenger of Allah Azza wa sallam Amano Medina hija they said that no, this is not the case. But rather Giblin, he put his hand on his own thigh, he put his hand
on his own thigh. Now in terms of this concept of being so close, that they are touching this is to show that that is how close the student of knowledge should be to his teacher, that it shouldn't be that the teacher is required to shout and speak to the gathering in such a manner, but rather, even if the teacher was just to whisper, then the students are able to hear what the teacher is saying the students are able to hear what the teacher is saying. So now we actually get to the very first question, we get to the very first question. He goes on to say, Bernie on Islam, informed me about Islam. Now, this is the version that Mr. Muslim has, however, you look at the version and Sal
berkadia look at the other versions, and actually starts off with Bernie and then a man that informed me about a man inform me about a man. And you'll notice that this concept of informed me about a man or starting off with a man first is actually the core onic method is actually the Quranic model, that the Quran will mention Eman first before it mentions Islam. Now for our topic of discussion, what is the distinction between the two, the distinction between the two is that when you in this Hadith, when you see Islam, Islam is filled with physical elements. So it is about saying the Shahada, it is about performing the Salah, it is about giving visakha it is about fasting
in Ramadan, it is about going for Hajj. So it is very physical. Whereas when you look at a man in this Hadith, you come to see that a man is something that is very spiritual, it is very theoretical, and it is not something that has the direct implication in action. And in Islam, the internal always takes precedence over the external that a person can say the Shahada, but if and until they have a mind inside of their heart, that Shahada is not worth anything, and they have to be brought together. So in this version, the version of self
A Muslim, you see that Islam is actually mentioned first Islam is actually mentioned first. So now let us look what the Messenger of Allah sallallahu alayhi wa sallam he mentioned,
he mentioned that Islam is that you should testify that there is no duty, save Allah and that Muhammad is His messenger that you should perform the Salah paid as fast during Ramadan and perform the Hajj. You know, go to Hajj if you are able to. Now this concept of the pillars of Islam, it's actually coming up in the next Hadith. So when we study Hadith number three is the editor of Abdullah bin Amara de la Noma, Boonen Islam and assumes that Islam is built upon five principles. So we'll leave that its explanation for that Hadith. Bismillah hits Allah. But what we're going to derive over here is from this Hadith, it becomes very clear that the general case scenario is that
Islam and Eman are two different components. Islam and Eman are two different components. And it's very important to understand this principle when you read the Koran, that the principle states that Islam and Eman that when they're mentioned, individually, they have the exact same meaning. But when they're mentioned together, that is when the meaning changes. So the principle states in the HTML if taraka would have thought aka each dama meaning that in the Quran whenever you find the term Islam or whenever you find the term Eman, they mean the exact same thing, unless they are mentioned together unless they are mentioned together. And then when they are mentioned together, that is when
they have different and separate and unique meanings. So let's take a look at the linguistic meanings of both of them first. So Islam linguistically means and it's the Islam it means to submit to Allah subhanaw taala. And then the conventional shadowy definition is what we just mentioned. Now the linguistic definition of a man, this has been a cause of great controversy, this has been a cause of great controversy. For if you were to look at the very first differences of opinions in the very first telephone that took place during the time of the companions, you will notice that it was related to the issues of Eman. So if you look at the offshoot of the coverage, why did they come
about it was because of their understanding of Eman. And she couldn't stand up in the same era in Allah. He mentioned a very important principle. He says that when you look at words of the Arabic language that have a shadowy connotation to them, the shadow a connotation is the only one that becomes relevant, and then one ignores the linguistic definition behind it. Now, what does this actually mean? what this actually means is that Islam as we came to know, it came in the Arabic language. And the words that were used while they're in the Arabic language will have multiple usages. So the usage is that the Sharia came to us are the ones that the Muslim should pay attention
to. And they should not particularly look at the linguistic definitions. And you'll notice that the position of the signal Gemma is that they give preference to the strategy definition of words, whereas the offshoots the different sects of Islam, they gave preference to the linguistic meanings of those words. And this becomes very important that when you study the topic of Eman, is it relevant to look at what the term Eman linguistically means? And the answer to that according to schicken? Simon, Samia, is that no, it's not relevant, because the Messenger of Allah Azza wa sallam clearly came to explain what is. So as long as we have the shutter a definition, we do not need to
look at what the linguistic definition is, and how it ties in to the Sharia. The only times you would need that is that when you have a non shutter usage of the word that is being introduced into the Sharia, then you would look at the linguistic usage, and then you would see how it applies, then you would see how it applies. Now for the sake of argument for the sake of argument, just to give you an introduction to this, you will notice that even taymiyah Rahim Allah was, you know, a very strong debater on these matters. Then when it came to issues of Eman, you'll notice that he's much more fatawa there's a whole volume just on the topic of email. And in terms of his writings in terms
of his separate books, you'll actually find that he writes two or three different books on email, the largest of them being Kitab, on email, your whole book just on the topic of email. And the reason why it is so important to understand this topic is because it was the distinguishing factor that what will keep the person inside the fold of Islam and what will take him outside the fold of Islam. So, this goes on to show the role of doubts goes on to show the role of since gone to the show the roles of many other things. So let us firstly start off by describing and defining this concept of email. So I'm not going to go into the linguistic definition
shakily Simon Samia, he argues that the linguistic definition of a man is is an Echo Dot, and it is not at this deep, that's going to go into like linguistics, we're not going to get into that. But in terms of what is of benefit to us, when a person tells us what is it that makes a person a believer, it is very important to understand the following. According to national JAMA, in order for a person to have faith and be considered a believer, three components need to be present three components need to be present. Number one is belief in the heart. Number one is belief in the heart. Number two is statements of the tongue. Number two is statements of the tongue. And number three is actions of
the limbs. Number three is actions of the limbs. And then what you want to find out now is what is the absolute minimum that is required for an individual to stay within the fold of Islam? What is the absolute minimum for an individual to stay within the fold of Islam. So the first thing that we recognize is that what brings an individual inside the fold of Islam is two things. Number one belief in his heart, and that belief in the heart is followed by the statement of the Shahada. If either of the two is missing, then that belief is deficient, that belief is deficient. Now, what keeps a person inside the fold of Islam is the minimum required actions is the minimum required
actions. Now, this is something that our predecessors default over that what is the minimum required actions that are required to keep an individual inside the fold of Islam. And Allah subhanho wa Taala knows best. But if we were to look at the opinions of the various predecessors, it seems that the minimum amount of action that is required from the individual is the five pillars of Islam is the five pillars of Islam, that if an individual intentionally misses any of the five pillars of Islam, then this is enough to take him outside the fold of Islam, that if he misses any of the five pillars of Islam intentionally, then this is enough to take him outside the fold of Islam. Now, you
will find very explicit, you know, statements for the Salah that our beloved is shuffling from the tambourine, he narrates that the Sahaba de la Huang did not consider the abandonment of anything to be covered, except for the Salah. And then you will find in our book, Allah de la Rondo when it comes to the horrible rhythm when it comes to the words of Apostasy that anyone who differentiates between salah and Zika, you know, has no share of Islam. So you'll find these various narrations. Now what is important for our discussion is that if we want to avoid all of the TLF, then this is the opinion that we follow, then what is required for an individual to stay inside the fold of
Islam, to not be eternally condemned to the Hellfire when he dies, is that he tries his utmost best to live up to the five pillars of Islam, that he should be, you know, performing his Salah, you should be performing his aka he should be fasting in Ramadan, and you should be trying his best to go for Hajj, if he intentionally neglects any of them, then it is, you know, worried for this individual that he might fall into a state of disbelief that could take him outside the fold of Islam. Now, that is the absolute minimum that is required, that is the absolute minimum that is required in order to avoid all of the still effect. And you'll find that in terms of the sooner
we'll Gemma in terms of valid differences of opinion, then the very minimal they said is that a person you know may be negligible of his account may be negligible of his fasting may be negligible when it comes to his Hutch, but from the opinions of cinnamyl Gemma none of the scholars ever allowed someone to be negligible of their Salah the second he became negligible of his Salah, that is when they expelled that individual from outside the fold of Islam they expel that individual from outside the fold of Islam. So, the key differentiations between the arcade and the cinema Gemma and the other different sex when it comes to a man is two things number one that actions are a part of a
man and number two that a man actually fluctuates actions are a part of a man and that a man actually fluctuates and that if you were to look at the various other specs that came about from them or the Moto G or from them or the coverage from them, you know are all the other sets that came about the difference with Anderson ojama on these particular issues that our actions are part of Eman And then number two this Eman actually fluctuate or not does Eman actually fluctuate or not. Now, in terms of now for our intentions and purposes, let us go into the very first concept where he says that to have a man to have a man is the first of them is a novella it is to believe in Allah
subhanho wa Taala it is to believe in Allah subhanho wa Taala now what is it that the Messenger of Allah sallallahu alayhi wa sallam is trying to get across in this narration? That is
have, you know very big importance to us. Now you'll notice that a lot of times as an individual, you will feel that your Eman goes down, you will feel that your Eman goes down. And this is something normal that everyone's demand will fluctuate, it will go high and low. But what people make a mistake is that when they want to judge the level of their Eman, they do it purely based upon how they feel. So for example, one day an individual will sleep very late, and you'll get very little sleep, he won't have breakfast. And then by mid day, he'll notice that he actually has very little energy. So when it comes time for select, although he's feeling you know, very, very tired.
And then he understands this very, you know, being very lethargic and being very tired for having low Emad
perspective. That is not how you judge a man, the way you judge your level of emotion is based upon the level of actions that you're doing. So if an individual is embarking upon sin, regardless of how he feels upon the inside his Eman is decreasing. And likewise, if an individual he may feel low levels of energy, but as long as he's doing good and righteous deeds, and abstaining from bad deeds, his Eman is still high. So now this is where the trap of shaitaan actually comes into play. That what Satan wants you to think is that the way you feel this, you know manifests the level of your Eman but according to the creative understand ojima that is not the case. But rather your Eman is
defined by your level of action. So the next time you feel that your Eman is actually low. What you want to look at rather than focusing on how you feel is focused on the actions that you're doing that if you're falling into sin, this is an indication that your Eman is low. If you're staying away from those things which are compulsory upon you, this is a sign that your mind is low. However, if you're abstaining from sin, and you're doing those deeds which are mandatory upon you, then below the line, your mind is still intact. And don't let shaytaan get the best of you don't have to get shaytaan get the best of you. So he goes on to the very first concept in terms of believing in Allah
subhanho wa Taala and this leads us into our discussion. What are the things that are required for an individual to know to properly believe in Allah subhanaw taala? What are the things that are required for an individual to believe in Allah subhanho wa Taala. So when you do want to look into the Quran, the term that the Koran uses is a man. So anytime the word Eman is used, it is used as a cinnamon synonym of belief in Allah subhanaw taala. But you'll notice that as time goes on, and even in the terminology of the Messenger of Allah sallallahu alayhi wa sallam, another term is introduced, and that term is tauheed, that his term is tauheed, you'll find inside the center of the
messenger of Alaska center. And this important question to know that if anyone ever asks, you know, is the term tawheed mentioned in the Sunnah of the Messenger of Allah? So Salaam? The answer to that is yes. The answer to that is yes. Just by show of hands, did anyone hear a template of guidance in 2010? We have 123456. So we have seven people here that attend to lighter guidance. This is for you. What are the instances where the terms are hate, as mentioned the son of the processor? This is like going back, what three years now? We're going back three years when there's the terms are he'd mentioned in the center of the Prophet sallallahu sallam, go ahead.
Right. Do you remember what that was?
sent? It was more either Benjamin. So when Adam and gentlemen, he was sent by the Messenger of Allah sallallahu alayhi wa sallam, to the land of Yemen, and the Messenger of Allah sallallahu alayhi wa sallam, he tells him in the context of Coleman minette, Nikita, that indeed you will come across a people from the handle Kitab. And this is very interesting over here, because the Messenger of Allah then goes on to tell them that let the first tee thing that you teach them is to hit the net, the first thing that you teach them is to hit. So generally speaking, when we refer to, you know, the 100 Kitab, the Jews and the Christians, we genuinely refer to them as the monotheistic faiths. But
here the Messenger of Allah said them is teaching us the exact opposite, that yes, they are the annual keytab in the sense that they were given revelation, and we share profits with them, but they have diverted from heat. So he says that the first thing that you teach them is tell him that the first thing to teach them is the heat. So this is the first evidence. This is the first evidence that is mentioned inside Sahih al Bukhari. Anyone remember number two, second instance went ahead as mentioned in this turn of the messenger of Alaska center.
I'll give you two hints. Think about jabber and think about hij. Go ahead.
The terms of hate is not mentioned the terms or hate is not mentioned.
The Taka is acquired but the concept of Zahid is there when we're talking about the word heat or its derivatives, right.
The hint was jabber and Hadith of Hajj. So when there's an individual shoulder or even Hajj
during the Tobia, excellent, so Jabara the Allahu anhu reports as is instance in Sai Muslim, that when the Sahaba de la Antoine went out for Hajj, financial bitter hit financial bit of it that he called out without it, meaning that when they were saying that Tobia, the telomere is an expression of the heat. So this is the second example that the terms or hate is used in the Sunnah of the messenger of Allaah Salaam. The third and last example, the famous story of an individual, that he was an individual that was sinful, yet he feared Allah subhanho wa Taala. So he tells his family, he tells his community members, that when I pass away, what I want you to do
is I want you to take my body, I want you to burn it, and on the windy day, throw out the ashes, throw out the ashes, there on the Day of Judgment, Allah subhanaw taala he asks this individual, you know, why did you do this? Why did you tell them to burn your body and spread out the ashes? And he says, Oh Allah, it was out of fear of you. It was out of fear of you. Now here's what's interesting is that while this individual was sinful, in the Muslim of human measurement, how does the Messenger of Allah Azza wa sallam describe him? While I'm here? I'm Allah Hi, Kaku a lot of hate, that he did not do any act of goodness, except for 30 min that he did not affiliate any partners with Allah
subhana wa Tada. So now let us get into this discussion that we're not talking about our head, what is it actually mean? It's specific sense and in its general sense. So the general meaning of Zahid is that it is to give Allah subhanho wa Taala. His D, right, it is to give Allah subhanaw taala. His do right. And the way we give Allah subhanaw taala. His due right is in theory, and is an application. So you'll notice that when you talk about some of the scholars divided into two categories, the reason they divided into two categories is because they were looking at theory and application, then you'll find some of the scholars of Islam that divided into three categories. They
divided into three categories. And the way they did it is a two of them were theoretical, and one of them was an application. So let's look at the categorization of three just for argument's sake, because that is the ones that people find usually problematic. So the first question we want to arise is, how important is this categorization of three. And then number two is who is the first individual to come up with this categorization of three who is the first individual to come up with this categorization of three. So the most important thing to understand is that when you talk about it, in terms of numbering categorizations, your classifications is irrelevant. We are not concerned
about do define our hate into one defining the two defining two, three, it is irrelevant. What we are concerned about are all of these components actually being covered. And the three most important components being that you believe in the oneness of Allah subhanho wa Taala in his lordship in Israel will be so that Allah subhanaw taala is the only creator the Sustainer, the reckoner, all of these attributes of Allah subhanho wa Taala are met. then number two, is that Allah subhana wa tada is the only one worthy of worship, that this is the owner here of Allah subhanho wa Taala, that all acts of worship are directed towards Allah subhanho wa Taala. And then the third and last one and
the third and last one, that we worship Allah subhanaw taala. Through his beautiful names and his attributes, we worship Allah subhanaw taala through his beautiful names and attributes. So as long as an individual is fulfilling these three rights of Allah subhanaw taala regardless of how many classifications or categorizations he puts them into, is completely irrelevant, because we're more concerned with what the shediac came with, rather than the classifications themselves. These classifications are just there to facilitate teaching, and to facilitate understanding. Number two is now when did in the history of Islam, when is the first time we actually see these
categorizations so the first thing we want to understand is that these terms rubia and oluwo here and as mouse effects were actually used during the time of the predecessors. So in the second generation, you find these words being used regularly, you find these words being used regularly. So you know, you'll find books being written about cassava smells, effects, you find Cotabato, Haider women Bukhari discussing their smiles effects, and he actually shoot us an email for quite a while I started using this term kitasato head or the term tauheed inside of his book, The very last book insights that help equality is Collaboratory. But getting back to our point, you know, one of the
individuals that was famous for using the term rubia and using a small siefert was none other than Imam Abu hanifa him Hola. So if you look at his film, about un*in upset in both of these books that are attributed to him, you'll find that he uses these
terms that he uses, and uses a smile or Seaforth. Likewise, if you want to find all three of them together, there's a famous humblest scholar by the name of an activity ethnobotanical Berry, who wrote a book called elleebana. And in this book on evana, he mentioned specifically this categorization or classification of turkeys being divided into three parts of their head being divided into three parts. Now for our focus tonight, what we want to focus on is that in our day and age, you'll notice that Muslims are suffering in all three fronts, that during the time of departure setup, there weren't any issues pertaining to doodle will be of Allah subhanaw taala, that even the
courage even the disbelievers, they recognize doodle will be of Allah subhanho wa Taala. What he had an issue with was the oluwo. Here, the worshipping of Allah subhanaw taala alone, and even the names and attributes they didn't have so much an issue with, then as time goes on, you'll notice that as more sex are created, more, you know, problems are created for the Muslims. So in our day and age, when we look at these three fronts, the Lordship of Allah subhanaw taala, the worship of Allah subhanaw taala, and the names and attributes of Allah subhanaw taala, you'll notice that the national Jama is actually being attacked on all three, four fronts. So in terms of rubia, you look
at the concept of atheism. That's the kind of law for the vast majority of while mankind has existed, they have believed in some sort of deity, they are believed in some sort of Lord, it might have been a tree, it might have been a statue, it might have been the sun, but they believed in some sort of God. Now, it has come to such a degree that Subhanallah you know, our intelligence has reached this level that we are able to self sustain ourselves, we no longer need to believe in the Lord. And that is where you know, the onset of atheism comes into play. Then the second front is worshiping Allah subhanho wa Taala alone, it is miraculous that Subhanallah in the lens of
disbelief, you're more likely to find the heat than you are to find the hidden the lens of the Muslims, then you go to places like Pakistan go to places like India, go to places like Egypt, that while these are the lands of the Muslims, these are usually the lines that are filled with the most rampant acts of schicke. So they're going to graves, you know, calling upon the dead, calling upon Allah calling upon her saying, you know, doing all other sorts and acts of shift, and then you get the third element, which is belief in the names and attributes of Allah subhanaw taala. And this is, I would say, perhaps the most the least relevant of them, because an individual can have some
mistakes, and this level and still be within the fold of Islam. So we're not going to focus too much on those. However, in the first to believing in Allah subhanho wa Taala as a creator and sustainer and worshipping Allah subhanho wa Taala alone. These are the two most integral parts of our faith in Allah subhanaw taala in Allah subhanaw taala. So now the question arises that what is the Islamic approach to refuting atheism? What is the Islamic approach to refuting atheism. So when you look inside the Koran, you'll actually notice that inside of the Koran, there are very, very few verses that actually tackle atheism that actually tackle atheism, because atheism when of its very essence,
has two problems with it. Number one, history is against it. So if you were to look at the history of humanity, you will see that the history of humanity has always been that they are believed in some sort of creator and some sort of sustainer Yes, from the sun perspective, we may not agree with it, but they have always believed in it. And then number two, is that even logically speaking, it doesn't make sense. And that is why Allah subhanaw taala doesn't even bother entertaining this concept. Allah subhanaw taala concludes the argument, you know, with one simple verse, unequivocal, that Allah subhanaw taala, he says in this verse in Surah, two, if I'm not mistaken, that what are
they created out of nothing? Or were they themselves, the creators, meaning that is one of two things. Number one, either you came out of nothing, and no one can ever say that? or number two, you yourselves are the creator. And you know, that's not possible as well. How can nothing create nothing? So islamically? You know, Allah subhanaw taala didn't even tackle those arguments because of how fallacious and illogical they actually are. Now, in terms of, you know, what, what is the history of atheism? I can't remember when we discussed this. We've discussed this previously before. When did we discuss it?
I can't remember when we discuss it, but in the very, I think in the midst of Sarasota, Florida, we discuss the history of atheism, that in terms of a historical perspective, the first time you start seeing atheism, actually being documented is in the 19th century is in the 19th century. And the individual who actually first documents it is Percy Shelley, and if I'm not mistaken, it was in 1839 that she passed away 1839 Percy Shelley, now Percy Shelley, it's very interesting to look at her
Her family situation, she had a sister by the name of Mary Shelley who grew numbers who Mary Shelley was, who is Mary Shelley.
Frankenstein. Exactly. Mary Shelley writes Frankenstein. Now what is this whole theory behind Frankenstein, that mankind becomes the Creator, and then this creator comes to destroy, you know mankind. That's, you know, the the situation going on over there. Then you have Percy Shelley, her whole phenomenon is that you know what, there is no god altogether and there is no concept of creation. Now she doesn't go into like three airy theories of evolution and you know, Darwinism, any of that stuff. But her main focus is that mankind has no God. Now, what's really interesting to look at is the role that family played in both of their lives, that coming from very troubled homes, very
abusive homes, you know, problems with the clergy in their community, that the clergy was known to do evil and you know, wicked things. And this is what led both of them to write the things that they wrote. So with love themselves, the first time you're actually seeing this is in the 19th century. And prior to that, there is like nothing officially documented that someone is denying the existence of a creator. And then after that, you find, you know, other examples, like Nisha, he has his famous piece, on the day that we killed God, the day that we killed God and spinal that is such a very interesting piece to read, because it shows on how, you know, the individuals that know dwelve too
much into the luxuries of the dunya. They were the first people to kill off God Himself, that they're like we have everything that we need, we're in No need of a god. Religion is for the poor folk only. So this is like a brief introduction into atheism itself. And Islam. From our perspective, the Quran doesn't tackle atheism head on, because we don't actually believe it's to be a valid point of view. We don't believe it to be a valid point of view, because historically, it's you know, fallacious. And likewise, even from a logical perspective, it is fallacious. Now what does the Koran actually focus on? It focuses on worshipping Allah subhanho wa Taala alone. So you'll
notice that the vast majority of verses in the Quran that talk about her head that talk about a man or talking about Allah subhanho wa Taala alone. So let us conclude tonight's discussion with with Lita and obviously, this will be at least a two or three part halaqa As you can see, is talking about some of the dangers of shark and then what is the shark that we are required to stay away from the first danger of shark that we come to see, and we use shark as an aggregator of tawheed surf tauheed is what we are commanded with in terms of believing in Allah subhanho wa Taala Schick is giving a right which is exclusive to Allah to other than Allah subhanho wa Taala. So scheck is
giving a right which is exclusive to Allah subhanho wa Taala to other than Allah subhanho wa Taala. So the first danger of schicke is that Allah subhanaw taala will not forgive shift. So let's find out what Allah He tells us in verses 48 and 116. have certain Nisa that Indeed Allah subhanho wa Taala does not forgive that shirk should be done with him, but rather he forgives everything else to whom he pleases. And what's important to understand from this verse is that as long as an individual doesn't die on the state of shark, he can still be forgiven. If you repent, he accepts Islam, then be the light Allah He is forgiven. However, if an individual dies upon a state of shock, then this
individual will not be pardoned, and he is eternally condemned to the hellfire. So let's find out Allah does not forgive it. Number two,
is that Allah subhanaw taala. He nullifies a person's deeds because of the shift that they commit. And what's interesting about this verse in Surah, Zuma is that Allah subhanho wa Taala he addresses the Messenger of Allah sallallahu alayhi wa sallam directly, he says, what occurred Oh hiya eleiko Elena venom in cabinet that indeed has been revealed to Muhammad sallallahu alayhi wa sallam, as well as the prophets and messengers. Before you
were instructed a baton Amma Nakula takuna Nami la casa de that if you were to ever come and share it with Allah subhanho wa Taala that even your deeds were would be considered null and void and you would be from the losers. Now obviously the Messenger of Allah, Solomon all the prophets, they could never come in to check with Allah subhana wa tada because that is their role as a prophet and messenger. But unless I know what the other is showing the severity of the threat, then if the prophets and messengers were able to come and check, even with the myriad and plethora of their deeds, even if they were to come and check, all of their deeds would be rendered null and void. So,
a sheriff nullified all of a person's good deeds and nullifies all of the person's good deeds. Number three, is that Allah subhanho wa Taala prohibits seeking forgiveness for the Muslim icon, Allah subhanho wa Taala prohibits seeking forgiveness for the Muslim icon. So let's find out. He tells us and sort of the Toba mccannon in the video
When the Dena Amano is thankful in Michigan, that it is not befitting for the Messenger of Allah sallallahu Sallam or the believers to seek forgiveness for the machine. So these are some of the similarities that you see that Subhanallah it prevents Allah subhanaw taala will not forgive them, it renders their deeds null and void, you cannot seek forgiveness for them. And the fourth, the fourth and last one will mentioned is that Allah subhanaw taala prohibits gender for that individual Allah subhanho wa Taala prohibits gender for the individual that commits check with Allah subhanho wa Taala and I'm trying to remember the verse in certain night either right now.
Billa he forgot Holla Holla Holla gender, that indeed the one who commits shared with Allah subhanho wa Taala. Then Allah subhanho wa Taala prohibits for him, paradise Allah subhanaw taala prohibits for him, paradise. So these are like four major issues that shows the severity. Now when Allah subhanho wa Taala is talking about schicke in these matters, he's talking about when Allah subhanaw taala talks about *can these matters, he's talking about those who actually worship other than Allah subhanho wa Taala. So the crux of our focus is that when you study tauheed, the crux of the focus of the crux of Islam, the cream of Islam is all about worshipping Allah subhanho wa Taala
alone. And that is why when you look at, you know, robear, even Mohammed when he went out in his expedition, that they asked him, you know, what is the message that you have come with, he said, we have come with a message to take the people out of the worship of the creation, to the worship of the Creator. And that by its essence, is what Islam is all about. That worshipping Allah subhanho wa Taala alone without any partners worshipping Allah subhanaw taala alone without any partners. So when we talk about belief in Allah subhanho wa Taala will summarize this again, it means believing in the oneness of Allah subhana wa tada in his rubia, or in his ability to create in his ability to
stay and alternate the day and the night and maintain the heavens and the earth. The number two, it is also here, that Allah subhanaw taala sole rights to be worshipped alone, they're all acts of worship should be done for Allah subhanho wa Taala. Those acts of worship constitute our our reliance, our hope, our fear, or all for Allah subhanho wa Taala. And then the third and last element is our belief in Allah subhanho wa Taala in terms of the names and attributes, that one of the most important elements of getting to know Allah subhanho wa Taala and building our relationship with Allah subhanho wa Taala is getting to know the names and attributes. And that is why Allah
subhanaw taala practically concludes almost every ayah in the Koran with one of his names or attributes. So there's almost every single verse, except that you'll find one of the names and attributes of Allah subhanaw taala. And with the Knights on next week's Hanukkah, we'll continue on with the rest of the Hadith will continue on with the rest of the Hadith. We'll open up the floor for three questions to begin, let's go ahead.
Excellent. So when we talk about the issue of demand, there's two main groups that came about, and the center was always in the middle. So whenever you want to look at what we will call Harris theology, you'll find the sex will go to the extremes and other centers always in the middle. So the extreme that came out first was the extreme of the coverage. They said that anyone that performs a major sin, then this takes them outside of the fold of Islam. And now, as you study in physics, every action creates an equivalent or greater reaction. And this is what happens with the sex is that anytime someone went to an extreme, another set comes about going to the exact opposite
extreme. So the extreme that came out from the college was the group called the mafia, and the module will have different levels, the module will have different levels, the worst form of injury that came about was those individuals that said that a man is the only that a man is to know the existence of Allah subhanaw taala. Now, I want you to think of some of the ramifications of this, that if an individual says that a man is only to know the existence of Allah subhanaw taala, this would make shaytaan a moment, it would make that moment, every capital that Allah called the capital in the Quran, now becomes a moment due to this definition. So these are the two extremes that came
about. Now when you look at the aspect of Elijah, Elijah actually gets better the closer they get closer to our listener. So the worst form of there just to say that it is only, you know, unmodified to know Allah. And then it is and in those that said that, you know, you only have to state with the tongue, even if you don't say the even if you don't follow it up with any actions. Now what happened with emammal hanifa him Allah, it is said that he actually had his own form of object and this is known as Elijah of the era of the fuqaha
What happened over here and even Abdul Rahim Allah explains this as that this was a terminology between the Hanafi scholars and 100 sonowal, Gemma in terminology, but not in an actuality, in terms of difference of opinion. So what the NFU Lama did was, rather than making actions a pillar of a man, they're making it like a pillar of Eman. They said that it is a man with nerve itself. So when you look at their nuwakot of a man, they'll have the exact same nuwakot of Eman as we do. However, they just said that actions were not a part of a man. And this goes back to part of their belief that in fact, a man it doesn't increase and decrease demand is stagnant, right, according to them
that either you have a man or you don't. All of this comes down to a matter of perspective. So if you look at the data is attributed to the amount of money for the first and most important thing to understand is that even at the bottom, he mentions the amount of money for repented from this. The second thing that he mentioned, is that even this type of job that fuqaha it is a minor type of Elijah, it's not a major type of a job that you know, where there's a mistake in terminology rather than a mistake in the actual concept itself. And unless I know what Allah knows best, our brother over there, go ahead. Yeah,
we have to have both a theory and application correct. So somebody declared himself as a Muslim. He does all the pair's all the five pillars of Islam. But when he's a leader, he's a leader or ruler of a country, especially in
the country in the Islamic Sharia
situation. Now we should consider that to learn
to reconsider Muslim or non African or
Okay, number one, let's look at the terminology of the Koran. Let's look at the terminology of the Koran. So the concept that we're referring to the Koran refers to it as an Hong Kong beheading Mandela, ruling by what other than what Allah subhanaw taala revealed. Now let's find out what are they talking about this concept and Hong Kong are demands of Allah, He gives, you know, one of three scenarios. He says one naamyaa can be manzanilla por la ek, como la de mon, one Farsi, who will Cafiero so in sort of either around verse 44, all of these three categories are mentioned. So the individual that does not rule by what Allah subhana wa, tada revealed, he will fall under one of
these three categories. So it will be extremely unjust. For me to take your question right now, without going into specifics and say that, you know, they're all confirmed or they're all volumen, or they're all farcical. The idea did not come in as something which is black and white, but rather, the idea came to accommodate towards all situations. Now, what is important to understand over here, and I'll speak at a very practical level. What ends up happening over here is that practicing Muslims, they run away from politics, practicing Muslims, throughout our history of the last 200 years ever since, you know, our country is colonized. We've separated Islam from the state that
we've said Islam is what we practice inside the masjid, we practice inside our homes, but when it comes to ruling our countries, we will rule by secular democracies, we will rule by no other form of, you know, theocracies, but we will not rule by the Sharia will and of itself, that is what is ended up happening. So now, when the practicing people run away from practicing politics, we open up the floor for you know, terrible, terrible people to take over our countries. That's what ends up happening. I must mention one particular, you know, situation itself. Generally speaking, we don't speak about politics with one particular thing, where this is like in Pakistan. So if we have any
Pakistanis, you know, no offense to any of you guys. But you know, they're having like a meeting, or shoot a meeting. And, you know, one of the guys says, you know, why don't you conclude the meeting? or start off the meeting by reciting coca cola? Right, and the guy could not even reset cola properly. And that's fine. And let's leave aside the issue of, you know, what is the ruling on, you know, ruling by other than the love of Allah subhanaw taala. This individual does not even know. So a class, you know, he has much bigger issues to deal with. Our issue is how did we allow him to get into power? How did we allow him to get into power? Right, so our first mistake is practicing
Muslims need to educate themselves about politics. And then number two, see what they can do and actually to make the situation better. Number three, is that Allison Bosley in reporting the Takata website, he establishes a very important principle that Allah subhanho wa Taala he always sends rulers that are befitting for the people rulers that are befitting for the people, meaning that when the people abandon the religion of Allah subhanho wa Taala that is when Allah subhanho wa Taala sends terrible rulers upon them, right?
This is why if you look in the keynote, one of the two eyes that the messenger will also send them you
whether to have hidden or be the novena Manda, Corfu kathina, voila Yamuna, that due to the sins that we commit, do not place in authority those are sorry Do not place above us those in authority do that do not have fear of you, nor have mercy upon us. Now, what's interesting is what the message officer starts off with, that will be the novena that don't hold us accountable due to our sense, meaning that when the Muslim oma leaves off their sins, it is at that time Bismillah hits Allah that Allah subhanaw taala will restore good and pious rulers amongst them. So now in terms of these situations, there's no overnight solution. You know, if you were to say that you revolt against your
leadership, that's not the answer. Because up until you have a qualified leader to replace them with, you're just creating more happy you're creating more problems. And having a bad leader in position is better than having no leader at all. Having a bad leader or at least having a bad leader is better than having no leader at all. So I would say, as Muslims, let's start from the bottom up, that let's work on improving ourselves. First, let's fix our relationship with Allah subhanaw taala. Let's educate ourselves about politics. And within it, let's prepare the future generations of Muslims that are educated about their Deen and educated about their dunya to take over these roles
of leadership within the hits Allah and Allah Subhana Allah knows best
to stay here.
Allah Spanos Allah knows best.
I mean, in every part of the Muslim world, the situation is bad. You know, there's no part of the Muslim world where, you know, people are like, Alhamdulillah, we're blessed with a great leader. That's not that's just the reality of our situation. And what I'm saying is that the answer to this is not, you know, hey, let's go do this, all the problems are going to be fixed. It's a long term solution, where we each have and every one of us play a role fixing our own sins, educating our children, and within lightoller, that is the solution within lightoller. Moving forward, we'll take one last question. Actually, we both of you had your hands up. So I'll take two of the last
questions. And then we'll go conclude Go ahead.
This is what the Quran came to refute. Eman can never just be in the heart. The reality of the mind is that if it exists in the heart, it has to manifest itself on the lips. There's no such thing as an individual that only has a man in the sword. And it never manifests itself on the lips, right? So even if you look at the individual, that he accepted Islam, and then he went out into the battlefield during the time that he went into paradise, right? It was not narrative that he prayed any prayers. However, he did say the Shahada, and at the same time, he did go out on the battlefield. So these are, you know, manifestations of a man. So for now, in order for a person to
truly have a man he has to pray, and this is why in the Quran, you will notice that Allah subhanaw taala did not call any act of righteousness, a man other than the Salah. So if you look at the history of Salah when the Qibla was changed from Jerusalem to Mecca, this hablando de la home they became worried that you know, on all of our previous prayers, they're going to be lost. Allah subhanho wa Taala. When he refers to this concept, he says that he didn't say that your prayers will not be lost. He said that your Eman will not be in vain. Right your Eman will not be in vain. So Allah subhanho wa Taala himself in the Quran refers to Salah as a man And like I mentioned that
above Misha he mentioned that the Sahaba of the long run home did not consider any act to be an act of disbelief, other than the Salah itself. So the Salah if anything, is the most integral part of Eman, we can say that you can become less than productive physical with other elements of Islam. But once you become lackadaisical with your Salah, that is when you're bordering disbelief, that is when you're bordering disbelief. Go ahead.
So what about them? What are you asking? Are the Muslim
kinda like that? So from our perspective, we're not in a position to judge you, right? Our judgment makes no difference whatsoever. Whether we call it sir that Muslim or Catholic is irrelevant. Our responsibility is we need to give these people's data. How do we get these people to start praying and as what our focus should be that we each have family members that aren't praying, our focus should not be Hey, your calculator, go into the health bar, our focus should be you know, what can I do to help you start praying, you know, let me know what that is. And let's work together towards that. So that's what the focus should be. So I would say that ignore the issue of are the Muslims or
Because that that issue becomes like a moot point, it doesn't have any significance in our discussion. What is important to our discussion is what can we do to help to encourage these people to start praying? And Allah subhanaw taala knows best.
I said, this is the safest opinion the safest.
The term I use was negligible. So if he intentionally neglects any of them, then yes, this would take him to the hellfire.
No, that's not true. So when you look at the Hadith where that document that talks about when men have a lot of hate, that he didn't do any good, except for its or hate, the scholars mentioned that when the messenger was done using the term heat, what he's referring to over here is that he fulfilled the five pillars of Islam. And he didn't come to check with the last panels either. So yes, yeah, he did commit to a lot of sense. However, he did not commit shirk, with Allah subhanho wa Taala. And that is what kept him inside the folder of Islam
the level where he saves
Excellent. Very good question. So that Hadith is authentic. That Hadith is authentic. However, we have a principle in Islam, that when you look at texts, they are not taken, they're not taken in an isolated fashion. But rather, all of the texts need to be combined together before we derive an analysis. So if you look at all the texts of the Quran, and Sunnah together, you will notice that all the texts combined, they indicate that if an individual has opportunity, and he doesn't do any form of good deeds, then this individual will not be from the inhabitants of paradise. However, if an individual has no opportunity, and the only thing he can do before he dies, he says, I shall
then be the night owl, this person will go to Paradise. So the issue here is the issue of opportunity. And this is how the scholars interpreted that Hadith, that even you know, the last individual, he did nothing of goodness, except that he said, the spirit of light and Allah Muhammad Rasulullah. Right. And that was the issue of opportunity that he had co spent his whole life committing sin, and that he only had with him this one statement of Laila and Olam daughter Sula, which negated the shift. So he had sin, but he didn't have shift. And that one statement is what saved him from an eternity and the hellfire.
Fantastic. So from an Islamic perspective, we actually don't believe that it has exists. So it had is what we refer to as atheism. So from an Islamic perspective, when you look at atheism, what actually happens, right, an atheist says that I do not believe in any god. Now from him this aspect of God, he is referring to rob as someone that created him. Now the Islamic concept of Rob is not just about creation, but it is about sustaining. It is about more importantly, the one that we will obey. So who is the one that you will obey? Right? So from an Islamic perspective, when you look at the atheist, we even consider the atheist a mushnik. Why? Because he's taken his own desires as his
Lord. So if you look inside sort of Jessica, verse number 23, Allah subhanaw taala, he tells us that have you seen the one who takes his own desires as his Lord, and this is what happens with the atheist, so even the mole head, he will be considered emotionally from that perspective. So there's no such thing as a person just being an atheist without committing shift, but in reality, we believe that in order to exist, you have to be obeying something. Either you're a slave to Allah, you're a slave to something of this dunya or you're a slave to your own desires. Those are the only three possibilities that exist.
Yeah. And Allah subhanaw taala knows best will conclude with that panic alone will become like a shadow in the highlands as the hirokawa Jubilee Lake