Chapter of Piety – Episode 4
Channel: Navaid Aziz
Series: Navaid Aziz - Chapter of Piety
File Size: 39.44MB
Episode Transcript ©
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Bismillah al Rahman al Rahim al hamdu Lillahi Rabbil alameen wa sallahu wa sallam robotica Vienna Mohammedan while he was off behind my back, my dear brothers and sisters Salaam Alaikum warahmatullahi wabarakatuhu.
So inshallah we're going to be continuing off with a series that we started a couple of months back and that is the book of piety or the book of Zohar, then what are from biological neuron by Allah. So just to briefly talk about this book as a refresher and a reminder, this the emphasis of this book was behind a concept of how to get closer to Allah subhana wa Tada. And the way I'll have put this forward was by establishing a concept that if you can change the way that you think this will naturally bring you closer to Allah subhana wa Tada. And the way this process took place, was looking at the topic of Zod and Wada. So, the way we define Zod is anything that will not benefit
your hero you abstain from anything that will not benefit your accurate you abstain from and what are is anything that is harmful to your Acura you abstain from. So you see that there is a relationship between these two words, what is anything that is harmful to your Acura and zoid is anything that is not beneficial to your Acura, you're abstaining from both of these things. So then you start asking yourself, the things that I do on my day to day life, the things that I think the things that I say the things that I do, where do they fall in fall into these categories? Is it harmful to my Acura? If it's not harmful? Is it beneficial to my Acura and if it is not fit this
criteria, then he is encouraging that you stay away from it. And obviously this is a higher level of piety, this is a higher level of piety. So we'll be continuing where we left off and this is the hadith of Salim Mossad or the Allahu anhu.
So we start off by making dua for you know, the the compiler and for ourselves, calling Molly for Iman Allah. And certainly in deciding Raja Allahu anhu call the origin lnav sallallahu alayhi wa sallam call, Yasuda La Jolla niada Ahmed in America who have been the Allah what have been the unece for Claudia is her dunya you hit back Allah was had female in the nurse your hip brokenness, or who was centered who hasn't. Society of new saddleridge Allahu anhu he narrates from the Prophet sallallahu alayhi wa sallam that a man came to the Messenger of Allah sallallahu alayhi wa sallam, and he said all those messenger directly to a deed which if I were to do it, I would be beloved by
Allah and by the people. He replied, If you practice abstinence in this world, Allah will love you, and you abstain from desiring what the people have, they will love you. And this was reported by Indonesia and others, with a good chain of narrators with a good chain of narrators. So we've looked at the content of the Hadith. And now what I want to introduce you to and this is something that we didn't do in the previous sessions, is actually look at the chain of narrators. Prior to this, we haven't had to deal with a weak Hadith yet, we haven't had to deal with the weak Hadith. And this is a the first weak Hadith in this chapter that we are dealing with. And what I want to introduce you
too, is how exactly do you deal with weak Hadeeth? How exactly do you deal with weak Hadith? So the first thing we're going to do is look at what actually makes a hadith authentic. What criteria are we looking at to make a hadith authentic? And there are five conditions that needs to be met in order to for a hadith to be authentic? condition number one, is it the solid senate and that is the chain of narrators needs to be continuous from the time of the Prophet sallallahu alayhi wasallam till the time of compilation till the time of compilation. So in this case, it is a blue magic. So from the Prophet sallallahu Sallam to him, no magic, there has to be a continuous chain of
narration. Number two is $1 per watt, which is the trustworthiness of the narrators that are narrating this hadith. When they talk about trustworthiness. They're looking at two things. Number one, is the level of piety, meaning that did they fall into sins publicly? Did they do major sins? And then number two, is worthy known for any deviations? Were they known for any deviations? Like were they known to be affected by Shia theology, or tardily, or harsh theology or any of those things? That is what they're referring to in our data robot. condition number three is time of bot precision and narrating ID and this will completely deal with one's memory and how capable they are
in terms of narrating IDs. And it is in this section where you'll start to find that you will have different levels of weaknesses. So certain individuals, they are known for terrible memories, and these people will not be known as Moncada that their IDs are
pretty much completely rejected. So when these ideas come forward, we don't accept them not in meaning not in virtue. And what we can say is that the meaning of the Hadith may be true because we find it in other narrations or in other Ayat of the Quran, but this specific Hadith will not be authentic, and that completely deals with the precision in narrating it precision in narrating it. Then number four, is admor ella tiene cada is that there should be no defect in the Hadith that renders it null and void. Now, what do we mean by a defect in the Hadith. So what happens sometimes is that when you look at the chain of narration, they may perhaps skip an individual's first name,
but they'll mention his last name. So you'll hear frequently if not dinner, even though dinner, there are a couple of them from the past. And regardless of which ones they were of who they are in the chain of narration, they were trustworthy narrators, they will trust worthy narrators. And therefore you didn't have to really look deep down is to this hadith still authentic or not, because regardless of which, even though did not it is, then it won't make a difference. It doesn't affect the Hadith, because both both of them that the famous ones at least, are well known and established, and we don't have to look to them. So this is an example of a defect that does not harm the body
that does not harm the body. But let us look at a defect that will harm the body that is a defect that will harm the Hadith. So we have the famous Hadith, of the seven that are shaded under the shade of Allah subhana wa tada the day that there is no shade, other than the shade of Allah. One of those categories is an individual that gave sadaqa, an individual that gave charity, who remembers what made this individual that gave charity so special?
What made that individual that gave charity so special, that Allah shades him on the shade of the Day of Judgment
hits, I need more precise wording anytime adopt over here,
take a guess would would you would you give sadaqa with your right hand or with your right or left hand with your right hand. So you're in South Africa is given so secretly with your right hand, that your left hand does not know what it gave. And this is the version that is authentic. This is the version that is well established. But you have another version of this hadith. And this is the mistake from the narrator that says that the individual gave charity so secretly with his left hand, that his right hand did not know what it gave. And this is something that would impact the idea, and would make it deficient. So here you have an example that would impact the wording of the Hadith,
and would harm the IDs, because the desired meaning is completely changed now. So there should be no hidden defects in the Hadith that will harm the Hadith. And then number five condition number five is Adam a shoe loose Adam, a shoe those that there should be no contradiction and the Hadith with is in the Koran, nor should there be any contradiction in the Hadith with those that Hadith that are more authentic than it. And this is what as my shoot is referring to. So those are the five conditions that needs to be met. Don't worry, you're not going to be tested on them. But it's good to have a reference point. Because we hear this term authentic hadith and Riccardi. It's good to
understand what these terms actually mean. So over here we are looking at a weak Hadith. Now what exactly makes this hadith weak. It is a narrator in the Hadith that makes the Hadith weak and his name is Khalid Mohammed Al Karachi, Khalid Mohammed Al Karachi. Now who gets to decide if a narrator in the Hadith is weak? And this is where you go back to books of origin books of biographies. So, the most famous book of biographies that you will find is that he will command the Naval Command by half of the mizzi. And this book was further summarized and abridged by half Mahajan, and those books actually became more common to hear of the Taliban.
Both of them by and half of them. They are abridgement of and half of this book. Now what happens in these books is they will mention a narrator's name. So here we have Khalid amor, Akashi, his name is brought up, and then you will find the statements of the previous emails about this individual. So when we talk about previous imams who are the previous imams that we're referring to, we're talking about the major scholars of Hadith, the likes of Imam Al Bukhari, the likes of yahoomail Marine, the likes of Adam Medina, the likes of unnecessary the likes of urbinati Hatem. And those are the likes of scholars of Hadith that we're referring to. So, this individual thought that he let us look at
what some of the scholars of the past said about him. So we have the likes of Mr. Muhammad Rahim Allah saying about him mongkol Hadith that his Hadith are rejected, and another time he said about him later before your we a hadith about
bhavati that he is not trustworthy. he narrates a hadith that are rejected. And then we have the likes of Makati and Abuja, who also said mongkol Hadith, meaning his Hadith are rejected. So this individual called of nominal courtesy in this chain of narration of revenue measure. It makes the Hadith weak it makes the Hadith weak. And when you find Moncada Hadith, it means that it is so weak that the Hadith cannot be used, it is so weak that the Hadith cannot be used. So what that means is that it is weak within of itself, even though you may find the meaning of this Hadith, and other is another Hadith. Now what happened to him Allah does is that he brings this hadith forward to show
that this is a hadith that is commonly quoted by scholars and by laymen. Now who does he mean by scholars? He Mama, no, Rahim Allah includes this hadith in his collection of 42 Hadith includes this idea in his collection of 42 Hadith, and in fact, he considers it to be authentic, he says, He has no clue that it is acceptable. But in reality, there is a weakness in the Hadith, that therefore it cannot be accepted, therefore cannot be accepted. Now, what I want you to look at is, is a hadith just because it is weak, completely rejected. So over here we have a high level of weakness, and therefore it is rejected. But what if you only have a minor weakness in the Hadith, so meaning you
have an individual in this chain of narration, all of them are trustworthy narrators of Hadith. But you have one individual from time to time, he'll make a small mistake. And in this small mistake, does it mean we reject the Hadith in its totality? No, it doesn't. And this is where you will find that the scholars of the past, particularly when it came to issues of filk. And for the meaning virtuous deeds, they would accept the Hadith, if the Hadith had a small weakness in it, every tiny small weakness in it. So how do we understand something like this, so they would say is, as long as the meaning is established in the Quran, or in more authentic hadith, and it's not introducing a new
concept, then we will accept it in a virtuous deed we will accept it in a virtuous deed, even if it has a minor weakness in it. However, if this hadith is an isolated Hadith mean that there's no other Hadith that corroborated, it's talking about a deed that no one else did before then therefore, it would not be accepted even with this minor weakness, even with this minor weakness. So this is the introduction to the chain of narration and what we're going to be looking at and then later on the third edition, we're discussing today, that too will be a weak ID. And now you will understand why now you will understand why. How many people feel that they're awake enough and alive enough that as
a class, we can repeat the conditions of Hadith? Are you guys up for that challenge? As a class, we don't have to do it individually. Okay. So as a class, what are the five conditions for an authentic hadith?
give me any one of them inshallah. Brothers and sisters, just raise your hands inshallah. Go ahead. Sorry,
a connected chain of narration accent that's number one.
Time adopt precision in memory, that's number three, excellent.
Either my shadow that's number five. So right now we have one, three and five, we're missing two and four.
Adultery was the trustworthiness of the narrator's number four is the tricky one.
No memory has already been said from the sisters, go ahead.
No hidden defect in the Hadith add my Latin cardia. So those are the five conditions for an authentic hadith. Now, let us move on to this hadith would never itself let us move on to this hadith will never itself. So as you mentioned this hadith is rejected and it is not authentic and therefore, it is not suitable to be used within of itself. However, this meaning of this Hadith, of having zoid in this dunya is established in other Iet and in other studies and also in the next 10 days. It will talk in it will talk about having observed. Now the new concept that is not directly found but is implied in other places as well is to not desire what the people have do not desire
what the people have. So we'll start off firstly by discussing this topic observant. So in no time, Rahim Allah, He says that our understanding absorbed and our implementation of Zod will not be perfected until we understand two concepts until we understand two concepts. Concept number one is in related to this dunya and he says in relation to this dunya the concept you need to understand is this dunya is fleeting away. It is not permanent, and it is not the
abode of ultimate happiness. So the dunya is departing from us, our time here is coming to an end, it was never meant to be permanent. And this boat this life was never meant to be a place of ultimate happiness, meaning that there will always be some level of misery. There'll always be some level of hardship, either with yourself or someone that you love, or just someone that you know, there will always be something going on. And then he says the second concept is in understanding the Acura and understanding the Acura that the Acura is coming closer to us, it is a permanent abode. And it is the abode of permanent happiness and it is the abode of permanent happiness. And he says
your implementation of Zod will not be perfected until you truly believe these two key concepts. Now, what exactly are we meant to understand from this concept, the dounia coming closer, the dunya going further away, and the accurate coming closer, meaning with each second that we're alive in this life, our life is coming closer to an end. That is a reality with each breath with each heartbeat. With each second going by, we're getting closer to death. So he says always keep that in perspective, in terms of how close you get in terms of being attached to this dunya. Whereas the Acura with each breath that you take with each heartbeat with each second, you're getting closer to
it. So meaning that is your abode. That is what you're heading towards that is your destination. So rather than focusing on the pitstop that you've taken, or the rest of that you've taken focus on your final destination. The number two is that he talks about permanence, the dunia is not permanent, the Acura is permanent. So in terms of the things that you buy in terms of the things that you longed for, in terms of the things that you desire. Keep that in mind. Logically speaking, you want to desire something that is permanent, you don't want to desire something that is fleeting away, that is not permanent. And then the third concept he mentions is in terms of ultimate
happiness, that human beings in this life, they will taste happiness from time to time. And that is only a reflection of the ultimate happiness that they will taste in the hereafter. So he says Do not be deceived in thinking that just because you've achieved some level of happiness in this world, that you know you've achieved it all, no regrets if you reflect, even though you may be happy now someone else right next to you is miserable. And it is only when we get to the afterlife, once we make it into paradise, that everyone is happy. And that is what true happiness looks like where everyone is going to be happy and there's no hardships, there is no calamity. So he says your resort
will not be perfected until you understand these two concepts. And he says this can be found and the concluding is of circle Allah when Allah subhanaw taala says both your own and higher to dunya one euro to Cairo, Africa, that rather you desire the life of this world where the life of the Hereafter is better and everlasting better and everlasting. So he says this is where this concept is established from. Then we find another statement that the scholars mentioned this is from the second generation of Islam and I'll share with you the Arabic And then I'll translate it for you. He said you're called Abu Salim and Ronnie Estella for Alina facade bill Iraq. Fermin, Herman Kahn, Turkey
kindness, woman Omar mankad, Turkish woman, woman coffee taco Shabbat qalamoun caribou,
cada Sabina and desert fitbark. Now you should eurocon and ilahi Azerbaijan.
So, Sunni Amanda Durrani, one of the scholars of the of the second generation, actually third generation, he says, The people of Iraq and this is where he's from. They've differed in terms of what is actually mean what is this piety and asceticism actually mean? So some of them said, it is to stop intermingling with the people to isolate yourself and just focus on worshiping Allah subhanho wa Taala. A second group said it is to abandon all of your desires altogether just abandon your desire have no desire for anything in this life whatsoever. And some of them said it is to leave filling your stomach till its capacity it is to leave off filling your stomach till its
capacity. And then he summarizes it and he says all of these statements are similar to one another are similar to one another. And if you want the true definition of Zod, it is to abstain from everything that makes you busy from worshiping Allah subhanaw taala. It is to abstain from everything that makes you busy from worshiping Allah subhanaw taala and this is a very good definition of Zod to implement and to look at that our primary goal and focus in this life is to worship Allah that is what we were created for. That is why we were placed on this earth to worship Allah subhanho wa Taala and anything that becomes
a distraction for us. We're meant to abstain from we're meant to abstain from now, let us look at these things that are mentioned taco Shabbat, leaving off desires, and leaving off mingling with people. Are those necessarily good things? And the answer is no. Leaving off mingling with people is not necessarily a good thing. If you overly interact with people, meaning that your whole life is one social parade, then yes, that becomes a problem, that you're constantly just engaging with people, you have no time to privately worship Allah subhanaw taala, that becomes problematic in terms of desires, Allah subhanaw taala created desires, because there's a benefit behind them. And
also, Allah always gave a halal alternative to those desires. So any desire that we can think of Allah subhanaw taala created it, because there's a benefit in it. So the desire to eat because our body needs strength, desire to sleep, our body needs rest, and every other desire that you can think of, there is a benefit to behind it. And thus Allah created a halal alternative. So to say that you should leave off all desire as well, then this is problematic, because this goes against our very existence. So it says rather than looking at from the from the angle of leaving things off, look at it from the angle of what distracts you from Allah subhanaw taala. And each and every individual
will have a different weakness that will distract them from Allah subhana wa Tada. And that is what you want to work on minimizing that to the best of your ability minimizing that to the best of your ability.
And then there's another statement that is mentioned from the scholars in the past, were called originally Mohammed ignacia oseni color Osaka and takuna, Milliken cydonia, when Akira called the key for the bionic God knows what for dunya. So a man comes to Mohammed Ignacio, again, a scholar from the third century. And he says give me advice. And he says the advice that I give you is that you should be a king in this life, and the next. And he says How is that possible for someone like me? How is that possible for someone like me? And he says, Have Zohar in this life? And you will be a king in this life? And the next. Now how do we understand this statement? How does it make you a
So when you look at this aspect of sort of not desiring the things of this world, you'll notice that makes an individual content with what they have. It makes an individual content with what they have. And there's a famous line of poetry from a mammoth chef mala, where he says in a quintet, Calvin, Connor, and for enter our medical dunya. So that if you're an individual whose heart can can become content, then you and the possessor of everything in this world will be the same, because the one that desires everything and he has it, he has nothing longer to desire, but an individual that is also content, he will also not desire anything further. So therefore they become equal. And this is
what he means in becoming a king in this world, that you can becoming a king just by limiting the desires that you have. That instead of excessively, desiring more and always wanting something better, and wanting something newer, learn to be content with what you have. And when you're content in that state, then you become a kink in this life, how do you become a kink in the next and that is purely through the gifts that Allah subhanho wa Taala gives you and this is based upon the Hadith of the Prophet sallallahu alayhi wa sallam, Metallica, che and the law, our de la sentimiento, that whoever abandoned something for the sake of Allah subhanho wa Taala, Allah subhanho wa Taala will
always give something better in the hereafter. And that is something that is important to remember. Because as Muslims in this world, we will be required to make sacrifices, from the things that we desire from the things that we like from the temptations that we have.
We will be required to make those sacrifices and what's important to understand is that no sacrifice is made for the sake of Allah subhana wa tada except that Allah subhanho wa Taala will give you better than it in the hereafter. You may get better than it in this life, possibly, but you're guaranteed to get better than it in the hereafter. And that is what the believer should strive for. That is what the believer should strive for.
Then we move on to the second part of the Hadith.
This Heidi Thurman's question was that oh messenger of Allah guided me to something that if I was to do it, Allah would love me and the people who love me we've discussed what needs to be done to be loved by Allah subhanho wa Taala don't desire the dunya and you know, abstain from everything that will keep you busy from the remembrance of Allah subhana wa Tada. Now we get to the second part, which is which will make me beloved to the people which will make me beloved to the people. Now what's important to understand over here, where does Islam stand on being beloved to the
People, you know, you would always think that all the ad that talks about not showing off and not being recognized and not being famous, you know, you would think that maybe perhaps Islam doesn't want you to be loved by the people. But the reality is, that is not the case at all. In fact, Islam encourages good behavior and good morality and good treatment of other people, so that people respect you and love you, and will put you in a position where they're willing to interact and learn from your interaction. Right. So you will find different things that you will find in a Hadith, things like smiling the face of your brother, things like not coming to the mustard when you smell
like onions or garlic or cigarettes, or anything of that nature, just so that the people don't find you repugnant. So you find that this is actually an Islamic concept that we are meant to do those things that will make us vulnerable to the people coming to the machine while having a good fragrance on the day of Juma looking nice is all part of the Sunnah of the Prophet sallallahu alayhi wa sallam to make you beloved to the people. Now it's interesting that in this hadith that even though it is weak, the meaning of it is true. And the meaning of the Hadith being that the people will love you, as long as you don't desire what they have, the people will love you, as long as you
do not desire what they have. And hassanal Bosley Rahim Allah He says let us know karimun Allah ness, Madame prathima vadm VEDA father, Danica stuck phobic Mercado de sac.
He says that you will not cease to remain noble amongst the people as long as you do not desire what the what they have. If you start to desire what they have, you will notice that they start to hide themselves from you. They will dislike your speech and they will start to hate you they will start to hate you. Acknowledge Ibrahim Allah He says something similar. He says we'll call it knowledge to calculate Allah Hadith and in the beast of Allahu alayhi wa sallam Bella mobilicity ff and massada Tina's will list is Nan home from inshallah ness, maybe add him Cora who will go to the unelma bouboulina force Benny Adam, from untolerable Minho, Matthew Hey, born Korea hedonic. So he says
there are many ideas from the Prophet sallallahu, alayhi wasallam, commanding the people to be sufficed with what they have, and not desiring with what the people have. For whoever asks the people with what they have, they will start to dislike him and start to hate him. And this is because wealth is beloved to people. And once people start desiring that wealth from them, they will start to hate him, they will start to hate him. And this like him. So here is a very valuable lesson. Then even when we see successful individuals, how do we interact with them. And I wanted to take this on to an online mode. Like one of the problems with our virtual lives now, with
particularly things like Instagram, Instagram, people only post the best versions of their lives. You know, they've gone on vacation to Paris, they're like, Hey, I'm with the Eiffel Tower, hey, I'm having this French coffee, hey, I'm having this French kursaal. They that is what they'll share with you. But they'll not share with you the nine hour flight that they took to get there, how tired and exhausted they were, when they arrived, the jetlag that they suffer and face while they're there, the translation problems that they're having, when they're in that country, the Islamophobia and xenophobia that they're facing while being there, you're not going to see all of that, all you're
going to see is them smiling as they're drinking their coffee with the Eiffel Tower behind them, then people will start to think when you have a very limited understanding of reality, oh my god, their lives are so amazing. That is so phenomenal. I wish I could have that life. And this is where things like this portion of the Hadith come into play. Stop desiring what people have. And if you keep longing for what people have and keep showing that you're impressed by what people have, people will not respect you, people will not honor you. But rather in those sorts of situations you say Mashallah mela bless you and it and you move on with your life. Do not be impressed with what is
with the people, but rather desire What is with Allah subhana wa Tada. Do not be impressed with what is with the people but rather desire with what is with Allah subhana wa Tada. And then we'll conclude this hadith by saying the following, that there are certain circumstances where an individual is required to ask from people to ask for a loan to take a debt. A person is going through a hardship. A person should not come across a hadith and statements like this, and think that we're not allowed to ask for loans. But rather we find that Muhammad sallallahu alayhi wa sallam the man of desire he didn't he himself when he was in a situation he needed a loan, he asked
for it. So what we learned is that there's a time and a place, the vast majority of times do not desire what people have, do not ask for what people have. But in the circumstance where things are desperate, and you're in a situation that is dire. There is no harm in asking for what is with the people and this will be solved
Although I do sell them himself do well on them. We move on to the next hedis and this is the Hadith unsaddled Casa de la hutan who calls me to Allah so Allah sallallahu alayhi wa sallam he called in the La Habana.
alleghany and huffy, Harajuku Muslim, decided to be a casa de la Juan we narrated, I heard the Messenger of Allah sallallahu alayhi wasalam, saying, Allah loves the pious, rich Maxim, who is inconspicuous,
the pious, rich Maxim, who is inconspicuous, free from showing off or from hypocrisy. So, this hadith has three characteristics that are beloved to Allah subhanaw taala. And this is going in the opposite direction of zohydro. Now, this is talking about those things that if you were to do you would become beloved to Allah subhanho wa Taala. Many of these are things that are beneficial to your Acura SuperSU them they're not harmful, detrimental, they're beneficial, so pursue them. So the first one is being conscious of Allah subhanaw taala that he is the individual that knows what Allah has commanded, and he is pursuing it, he is knows what Allah has prohibited, and he is abstaining
from it. He knows what is prohibited, and he is abstaining from it, the general understanding of taqwa alleghany, he is the one that is self sufficient mean that he is content with what he has, and does not ask people for more and does not desire more. This also means that he's in a position to help other people, he's in a position to help other people. And this is what the goal behind wealth should be. That when another when a person an individual desires wealth, it should never be for the sake of accumulating wealth and becoming rich, it should be for the sake of accumulating wealth for the sake of helping others. And this is when your wealth becomes a proof for you. And then the third
characteristic that is mentioned, is unhappy. Now, again, we will be introduced to something in Heidi's over here is, can mistakes be made and narrating a death. And when we mean by mistakes, we were talking about mistakes that do not harm the Hadeeth mistakes that do not harm the headaches. So this hadith has been narrated in two different ways. The last word being the focus, or the operative word, Kofi, and haffi. So one with 101 with the dot, just take it away. And that's what this word has been replaced with. Now, how does this dot impact the meaning and the Hadeeth. So if we were to look at the word coffee, then this means two things. The word coffee means that he hides himself
from the people too busy himself with the worship of Allah subhanho wa Taala. And number two, when he does good deeds, he hides them from the people. He does not show off with his deeds, but he hides him from the people. That is what the word Sufi means with the hall. Now how about the word happy, the word happy over here has a good meaning as well. And that is the individual that races forward to help his family that is the individual that reaches forward to help his family. She goes, Romana had been her alma mater, Alma, de la, Sol, lamb, man, he, si, si, Hawaii him. So this is to strive hard in aiding one's family with one's wealth, and with one's physical presence and everything that
they need. So this is an example of when we were talking about the conditions of Hadith. And we said that sometimes a hadith will have a defect, it will have a defect that does not harm the headies this is an example of it, that whether it is a hot or whether it is a hot, the meaning is still noble, the meaning is still Noble. Now, here, we get another introduction, how did scholars of the past, reconcile and give preference to one meaning over another? So now, who remembers who narrated this Hadeeth? Who is the narrator of this Howdy, Sadie, who Casa de la one, when the time of the pfitzner came? What Sadie who Casa de la Juan, who did and by the fitna, we mean the the troubles
amongst the companions, when they started fighting themselves. Sad, that wouldn't be robust. Enough, he withdrew from the people, and he isolated himself. And when people came to him and said, choose this side or choose that side, he would reject that, and he would always isolate himself. So he said that based upon the actions of sad, they've been happy with us, that the meaning of a heart is more trustworthy. The meaning of the heart is more trustworthy, meaning to isolate oneself to not be seen by the people that do good deeds in private and to not show off, then this is the desired meaning, because sadly, will be what caused the alarm until he implemented this and we saw this in his life.
We saw this in his life. The second thing that scholars have had these dead was, as you've learned, not all narrators are the same. Some of the narrators are going to be stronger and better than other narrators. So the strongest
narrators that you find are those narrators that are found both in Bukhari and Muslim. Then the second category of narrators, those that are only found in body and then the third category are those only that are found in Muslim. So those are the strength of the narrators that you find. This Hadith is found in a Muslim. So they said, if you look at the version of Yama Muslim, the narrator's of Muslim are much stronger than the narrator's of autonomy. And other than that, so we will give preference to the wording of Imam Muslim over the other narratives over the other narratives. And therefore the version of him are Muslim states, and Sufi. So this is how the scores of the past
reconciled this difference. These are the scores of the past reconciled this difference. So now, what do we want to extract from this hadith? Number one is that the most beloved deeds to Allah subhanho wa Taala is taqwa. And this taqwa is a manifestation of the vicar of Allah subhanaw taala. And you'll notice a tough one because they will exactly hand in hand. The Vicar is to remember Allah subhanaw taala. Not just with your tongue, but with your heart. And then taqwa is to make that into a logical process. In that you, you're so conscious of Allah, you want to do those things that are beloved to Him, His commandments, and you want to abstain from those things that he hates, and
dislikes, and those are his prohibitions. So that is what duck was referring to. So the most beloved thing that you can do, to attain Allah's love, is to be conscious of Allah constantly remember Allah, and let that manifest in your actions. then number two, is learn to be self sufficient. That if you're going to ask, ask of Allah alone, never asked him that people have this self sufficiency. If you're able to do something by yourself, do not seek the help of other people. You want to water go and get it yourself rather than asking someone else to do it. And this is the self sufficiency that aboubaker and Amada de la known were taught that even if there would fall down from their
horse, they would get it down themselves and pick it up. Rather than asking someone else to do it. The shoelace broke, ask Allah to replace it first, before you ask someone to fix it or replace it for you that direct connection with Allah subhana wa Tada. And then number two, is that naturally, we have a desire for wealth. We learned this in the first study, Benny, Adam loves wealth. What we need to do over here is to fix our intention, desire wealth, that is a part of your ingrained in it, it's a part of your survival. What we tweak in our intention is that I want wealth not for the sake of it, not for the sake of getting more luxuries, but for the sake of helping people and making the
world a better place. And then the third thing we extract from the Hadith is being Sufi. And what this means we're going to extract from it is that balance your life in socialising, and in spending time by yourself. And you'll notice that this is something very difficult in our day and age, people dislike being alone. And they've confused loneliness with being alone. An individual can be alone, but they want to feel lonely. And this is a person that's in the company of Allah subhanho wa Taala in the company of the vicar of Allah subhanho wa Taala and the company of the Hadith of the Prophet sallallahu alayhi wa sallam. So even though physically he may be alone, spiritually, he is not
alone. And that's what we're talking about. So learn to be alone from the people learn to be comfortable in that state. Just come to the machine, be by yourself. just isolate yourself from time to time, and dedicate that time to worship Allah subhanho wa Taala. And then number two, making sure that we do deeds in private that no one knows about. And this is just a general reminder to myself and to you that the heaviest deeds on our skills on the Day of Judgment, are going to be the deeds that we do in private that no one knows about. And that is what we should all be striving to do. So look at your situation, look at your circumstance, look at the opportunities that you come across,
right in the next week, it's going to be snowing. You want to do a good deed. How about your neighbor's car that when you go out and clean your car of the snow, you're doing it anyways, why not clean your neighbor's car, and don't let them know who did it that is a private deed between you and Allah subhanho wa Taala The next time you cook something, you make a dessert or something of that nature, go and drop it off at someone's house and leave it anonymously one of your neighbors and it'll be an act of code that you do to them. This is something that you do in private. You want to make it an even at a higher level between you and Allah wake up in the middle of the night while
their whole family is sleeping, and pray a prayer that no one can even hear. And it is only you and Allah subhanho wa Taala at that time. So these are the deeds that you can do that will purely be between you and Allah subhanaw taala and our third and last Hadith for tonight is an Abu huraira Tierra de la casa de la he sallallahu alayhi wa sallam, Min hurstville Islam and not eternal kumada Jani raha telemedia Wakanda Hashem so aloha
Winner it's a prophet sallallahu alayhi wa sallam said, a sign of a man's good observance of Islam is to keep away from that which does not concern him to keep away from that which is not concerned him. Now what we're going to do for this Hadith, because I believe we've heard this hadith quite a bit, we've heard a lot about it. We've heard lectures about it. But we've never really studied this hadith in detail in terms of its chain of narration. The only exception to this is when when we did a mama no mo last 40 Hadith like five or six years ago, we looked at it that time but this will serve as a as a good reminder. Look at let's look at this hadith is narrated by Timothy, let's look
at what a Timothy actually says. We'll call it Timothy has additional corrib naraku elimina dcip Cinema, another hora de la la la jolla lm lm in handle, which will be half a billion. What we'll have is innoculate acciani telemovie, when the caller
who lived in Oklahoma z webmanager.
So tell me the Rahim Allah He says this hadith is gariep meaning it's an isolated Hadith, that in the chain of narration, you will only have one person narrating this at a given level. And we do not know anyone generic this hadith. Besides I will Salama who narrated from Abu huraira, who narrated from the Prophet sallallahu alayhi wa sallam. And what becomes clear is that a testament he didn't actually not say that this hadith is has said, this is a Timothy did not say this hadith is hussen. Rather, all he said about this hadith is that it is very mean that at one given level, you will have only one individual and we'll quickly go over this. There are three actually four terminologies that
you should become familiar with a hadith that is very Hadith that is Aziz Hadith that is mature and healthy, if that is motivated. So when you hear these terms, let us look at what they mean. So the highest category is motor water. And what motor what it means is that there's so many people narrating at the various levels of narration, that is impossible that they could have made a mistake without it being caught, or that they could have fabricated a lie, and no one would have pointed it out. So what is motivated actually look like? So I want you to imagine we're going to go with the presumption that all of you will have children and grandchildren. Okay, so all of you are studying
Hadith today, we have, let's just say about 6070 people here, all of you have heard this Hadeeth now, you're going to go home and narrated to your children and all of you, let's just say have four children, Mashallah Tabata cola. So you have your four children, you narrate this hadith to them,
you narrate this hadith to them, and then your four children, each of them also have four children. Okay, so they also own their age, the four of their children, and each and then that's at 16 below them. So that means so many people have heard this hadith that is impossible, and when they all come together to narrate the Hadith, and they all have one wording, that they either all made a mistake, or they all could have fabricated a lie. So these are different chains. Now, so different levels of narration. So the highest level of narration is what you guys are, then the second level is your children. And the third level is their children, meaning your grandchildren. Similarly, in Islamic
sciences, if we will simplify it as much, you have the Prophet Muhammad sallallahu alayhi wa sallam who is the origin, then the people that narrate where the Sahaba, then the people will narrate from the Sahaba, who are the Tabby in, and the people who narrate from the Tabby who are the Acrobat at the end. Now, especially in the tabular database, you have multiple levels and multiple grades amongst them. But to simplify, those are the three chains of their levels of narration. So when we look at levels of narration, mean that there's so many Sahaba, they're narrating it, it's impossible, a mistake was made or fabricated. So many from the Tabby are narrating it impossible to
fabricate or making a mistake. And so murrini from the automatic campaign, that's impossible to fabricate or to make a mistake, this is what Water Water means, then we move to a mature mature means that there are at least three people in each of these levels Sahaba tabin, at about 33 Aziz means that there are at least two soon the level of the Sahaba level of the Tabby level of the advanced debate, at least two of them. And then hurry means that there is only one individual. So meaning in the chain of narration, there's only one individual so one Sahabi, one tab, one tab. And this is what it looks like. But for the most part, you'll have you'll usually have one Sahabi you
know three or 430 and then maybe one at 30 or 30. So, you can have three four and one and you always look at the lowest number in the chain of narration. So, the lowest number is one it is very lowest number is two it is as is lowest number is three it is mature, and as you get higher than that it becomes closer to mortality. So this when he said Is it is very, he's saying that it we only know from our selama from whatever meaning that no
Other individual northern Tabby narrated from avoided or the Allahu anhu. So it becomes hurried. And when there's only one person narrating it, particularly from someone like a Buddha who dedicated his life to teaching Hadith, it is an indication that hey, further, you know, inspection is needed further inspection is needed. Now, in this chain of narration, we get introduced to a third individual who is caught up in Abdur Rahman was Cora bin Abdul Rahman, and Corbin Abdul Rahman. Let us look at what the scholars have had said about him. Calling the Mohammed Mongol Hadith didn't call the busara Hadith allottee. Or we have monarchial called Abu hottie Manasa, he lays who we will call
Abu hanifa life
life. So you can see that every one weekend, this individual korriban, Abdul Rahman, and Aaron render Hadith. So therefore, this hadith would not be itself would not be accepted, this hadith would not be itself would not be accepted. But again, the meaning of the Hadith is true, the meaning of the Hadith is true. So, having looked at that, what do we derive from the Hadith now what do we derive from the Hadith now that as human beings will have a natural curiosity as to the lives of others, we love to see what other people are doing. We love to know what's happening in other people's lives. And there's multiple manifestations of this. Starting off just when you're driving
your car, when you're driving your car, and you stopped at a light, what do you do? That's something to think about, right? Often people end up looking at what's happening around the world around them, I want you to think about how many times you've gone on to Facebook, to look at someone else's story and profile to see what's happening in their lives. Same thing with Instagram. Same thing. With Snapchat, it's all about being curious about other people's lives. And here we learn, as and in order to stay safe. You only concern yourself with that which is relevant to you that which is beneficial to you. So your children, your immediate family, you want to know what's happening in
their lives, so that if there is some sort of hardship, you're able to help them, you're able to aid them if you can improve their lives in any way you're able to do that. But in terms of what's happening in like Kim Kardashian is life, I would like any person in this room to point out one possible reason why there's a benefit in finding out what clothes she wore, what type of shoe she has, what party she wants to, you're not going to be able to drive it. And unfortunately, that is a culture that we live in now, where we're surrounded by this concept of influencers by these individuals that influence our understanding of reality, understanding of good and evil,
understanding of fashion, understanding of what should be liked, and what should be disliked, and what is trendy and what is not trendy. But part of that problem in being influenced, is you start concerning yourself with those things that really don't matter, then in the greater scheme of things, it really doesn't matter. And there is a statement that is made by by several scholars of the past that said that the trials of the tongue, the problems of the tongue, always begin with how is so and so doing. So for example, someone that you are not concerned about that is not relevant in your life. You want to know how they are doing to learn about their fish to learn about their life.
And that is where the backbiting begins, that is where the slandering begins. That is where the gossip begins. So general thing that you want to extract from this heady is have a clear understanding of who is relevant in your life, and why and only restrict yourself to getting news about those individuals so that you can help them in aid them and improve their life or to protect them apart from possible evil, but to understand and to get to know what is happening in other people's lives, just for the sake of it because that is what the culture says. Then this is where you have to take a stance and fighting the you know the upwards the uphill battle, because as
society is going in a negative direction, your faith has to dictate and lead you to a better direction. We are only concerned with that which is beneficial to you and not beneficial to other people. And I'll leave you with two statements called Ahmed bin Abdulaziz Rahim Allah Managua, Mohammed Mohammed II, kala Kala mucho la familia de that whoever considered Ahmed Mohammed Aziz Rahim Allah He said that whoever considers his speech as a part of his actions, he will minimize the words that he actually says, restricted to the things that are beneficial and pertinent to him. What often happens and this is what we reflect upon, is that people don't consider the words that they
speak something that they will be held accountable for something that will be weighed on the Day of Judgment.
it. If you did hold it as a part of your actions that will be weighed on the Day of Judgment, you would make sure that your speech is only that which is beneficial. We'll call that battle for karma Minister for the BMI Danny factor who Mariani woman named Mr. Mamma Mia, Stephanie BMI fee for laser for dunia Shea on you, honey. And he says that some of the wise people from the past have said that whoever becomes busy with those things that are not beneficial to him, will miss out on the opportunities for those things that are beneficial. And whoever does not find self sufficiency with what he has, then there is nothing in the dunya nothing in this world that can make them feel rich,
then there's nothing in this dunya that can make them feel rich. So let us break this down. Then when you become so concerned about the lives of others, you start to miss it opportunities in your own life for enhancing it. So focus on enhancing your own life, rather than being concerned with the life of others. And then the second part of the statement is that an individual that is not developed this satisfaction, and is being content in your own heart, there is no matter what you're given in this dunya it will not make you feel rich, it will not make you feel content. So understand that being contented happy has nothing to do with physical possessions, but that it rather it is a
state of mind and a state of heart. And if you can develop that you will be content with what you have while
we pray that Allah subhanaw taala mix of those that hear his speech and implement the best of it. Melissa pan with Allah forgive us our sins and shortcomings and allow us to implement everything that we've learned today and anything that I've said that is correct is purely from Allah subhanaw taala alone and always due to him anything that was wrong, any correct is for myself and shavon and inshallah we will be continuing next week as well. I will open up the floor for questions if any people have any inshallah.
That is correct.
Excellent. So our brothers question is that when you know this documentation of the Quran, and Hadith first took place, there was no concept of dots brother came several decades and generations later. So how does this preservation of the dots actually take place? And what we learn is that the transmission in Islam, most of it was oral. In fact, very few people were able to read and write. From the time of the prophets I saw them onwards, they didn't become a common thing, except for the elite of the elite. And that is why even the Prophet sallallahu alayhi wa sallam himself is described as unlettered in the Quran, even though he was the most literate of people. But this
knowledge of oral transmission was very strong. And this is why there is this chain of transmission in Islam. So when the teacher teaches his students, vast majority of them are through oral transmission, meaning they're hearing they're memorizing they're learning and understanding yet very few of them are actually documenting very few of them are actually writing down. So it is in the oral transmission, that is where the lapse happened. And that is where the rectification and correction was made. Very good question. I'll take two more questions and we call it a night inshallah. brothers or sisters, just raise your hand insha Allah and I'll answer your question.
Go ahead. Yep.
Excellent. So is the brothers question is, are compilers and authenticators the same? Or can they be different? You have the elite of the elite, they will be the same. So like Sophie mount Bahati, the Lexi Mia, Muslim, the likes of Imam and they say in a tournament in Abu Dhabi. Those are the elite of the elite. There are authenticators and they were compilers. But then you have the likes of Abu Zora and Abu Hatim yahoomail Marine and even the Medina, they did reach the level of compilation, but they only had the level of authentication. So if you brought something to them, they'll be able to tell you if it was authentic or not, but they didn't actually compile Hadith within of
themselves. Very good question. Last question for the night who is going to conclude us off?
Excellent. So the question is, have all had this been authenticated? have all had it been authenticated? And the answer to that is no, not all IDs have become been authenticated. And that is why you have modern scholars and scholars of the past the likes of Chicago Daniel him online other than Him who dedicated their lives to authenticating Hadees. So what we do know is that the six major books of Hadith Bukhari and Muslim they don't need authentication, but then autonomy, the NSA without any blue magic. Their intention was not necessarily to provide everything authentic. Their intention was to find everything under that given chapter, so that you would have at least one
Under that chapter heading, I have the Hadith under it, they didn't focus too much on its authentication. And that is why later scholars came and authenticate. So those six books of Hadith, those have been authenticated. But in terms of the vast majority of other collections, the likes of Ronnie and Ronnie had three collections that be awesome. If the hoceima you know, all these others, actually, because Emma has been there's a current authenticate version of it. But other than that, the vast majority have had it haven't been authenticated. So that is why they're still, you know, a lot of work left to be done in this field. A lot of that can be done to the sciences of Islam. And
this is a very noble pursuit. And, you know, I'm hoping that, you know, I'll conclude with this story. If you look at the story behind how it got compiled. The teacher the amount of bodies talk about a highway, he shared in a in a classroom, that I wish there would be someone amongst us, who would take it upon himself to compile the authentic Hadith of the Prophet sallallahu alayhi wa sallam. Mr. Bukhari got inspired by that. And from a young age, he's like, you know what, that's my mission. I want to compile the authentic hadith. I'm hoping that someone here tonight leaves inspired inshallah, that they further their pursuit in Hadith, because you will find that we have
scholars in fact, we have scholars in a similar field, we have scholars in Arabic, we have scholars of Tafseer but when you look at scholars of Hadith, they're far and few in between, it is a very difficult science, but also the reward and the the fruit of it in terms of the preservation of Islam. It will be a huge service so we pray that Allah subhanaw taala guides myself in all of you to fix that if not us ourselves, our project inshallah. Allah tada Adams political amo behind the Casa de la internet as the political will to elect