Salem Al Amry – Lesson 83 Weekly Class Virtues of Islam
AI: Summary ©
The speaker discusses the importance of understanding the narratives of the Prophet's teachings and following others' teachings to avoid confusion and chaos. They stress the need to be mindful of others' actions and obey their instructions. The importance of following the Prophet's teachings and following others' teachings is emphasized, as well as the importance of learning from the Prophet's teachings and not following anyone else's teachings. The speaker also emphasizes the importance of practice and not forgetting to practice.
AI: Summary ©
As-salamu alaykum wa rahmatullahi wa barakatuhu.
Wa alaykum as-salamu alaykum wa rahmatullahi wa
barakatuhu.
How are you, Shaykh?
I am alhamdulillah.
Alhamdulillah.
Alhamdulillah.
We shall start the lesson inshallah.
Alhamdulillahi rabbil alameen.
Wasalatu wasalamu ala rasoolil kareem.
Wa ala ma'anihi wa sahbihi ajma'een.
As-salamu alaykum wa rahmatullahi wa barakatuhu.
Dear respected students, may Allah bless you for
your attendance.
Today we are covering the Virtues of Islam
by Muhammad bin Abdul Wahab.
Just a quick reminder, please pick your notes,
listen attentively, and send your questions over to
me throughout the course of the lesson.
And one further reminder, for the people living
in the UK, the class is from Monday,
inshallah they will become 6pm.
This is just for the UK.
6pm as the clocks are coming back in
the UK.
With that said, I would like to hand
it back to the Shaykh.
Barakallahu feekum.
As-salamu alaykum.
Wa alaykum as-salam.
Wa rahmatullahi wa barakatuhu.
Bismillahir rahmanir raheem.
Inna alhamdulillah wa ahmaduhu wa nasta'eenuhu wa
nastaghfiruhu.
wa na'udhu billahi min shu'ru li
anfusina wa min sayyi'ati a'malina.
innahu man yahdihi allahu fala mudhilla lah.
wa man yuqlil bala hadiya lah.
wa ash'hadu an la ilaha illallah wahdahu
la sharika lah.
wa ash'hadu anna muhammadan abduhu wa rasuluhu.
Amma ba'du fa inna asliqa al hadid kitabullahi
ta'ala.
wa khayran al hadi hadi muhammadin.
Sallallahu alayhi wa alihi wa sallam.
wa sharrul umuri muhdathatuha wa kulla muhdathatin bid
'ah wa kulla bid'atin dhalalah wa kulla
dhalalatin finnar.
Amma ba'd.
My dear brothers and sisters in Islam.
Today is our weekly class.
Faza'il al-Islam.
Virtues of Islam.
By Sheikh Muhammad Abdul Wahab.
Babu qawlihi ta'ala wa man yabitari ghayra
al-islami dina falain yuqbala minhum.
So the author, Rahim Allah, has used this
ayah as a title.
Then he is going to quote a hadith
reported in Musnad Imam Ahmad.
And before we go through this hadith, because
the scholars of hadith, they differed upon its
authenticity.
So I want to give you an idea
about how the scholars of hadith classify and
categorize their hadith.
As you know, the conditions that should be
fulfilled in order to accept the hadith, that
the chain of the narrators, and I hope
that you are taking notes, the chain of
the narrators, the sinad is continuous.
There is no breaking in the sinad.
No narrator is missing.
So that's condition number one.
So the ittisaal al-sinad, the shay ittisaal
al-sinad, the sinad is unbroken.
So this narrator, he heard from this narrator,
et cetera.
For example, Sa'eed ibn al-Musayyib, he
heard from Abu Huraira.
Qusayyid ibn al-Musayyib istabi'i, he heard
from Abu Huraira, and Abu Huraira heard the
hadith from the Prophet salallahu alaihi wa sallam.
Then tabi'i, tabi' al-tabi'i, he
heard it from Sa'eed ibn al-Musayyib.
So everyone is saying, I heard so-and
-so, I heard so-and-so.
So there is no narrator who is missing,
who is missing.
That's number one, ittisaal al-sinad.
Then this sinad, we check, after making sure,
we check now, we check that the sinad
is unbroken.
Then we go and check the narrators one
by one, the narrators.
Because we have science called the science of
the mustalah al-hadith, and we have a
science of jarhan ta'deer, where the experts on
this subject, and this science only Muslims, they
have.
There is no nation on the face of
the globe that have this science of the
hadith.
Only the Muslims are the ones who are
able to verify whether this narration is acceptable
or unacceptable, authentic or unauthentic.
Only Muslims.
Because the rest of the nations, they don't
have sinad.
There is no nation who can produce sinad
except the Muslims.
So then, the scholars of hadith, yazaahumallahu khaira,
may Allah reward them immensely and elevate their
status in jannat al-na'im.
They exerted a lot of efforts, great efforts,
tremendous efforts, by studying every narrator, the year
he was born, the year he died, his
religious commitment, and his mamari, if he has
sharp mamari or weak mamari, etc.
And then they categorized the narrators as thiqatun
thabt.
This is one who is very, very authentic.
Thiqa, okay?
And they gave grades.
And here, the scholars of hadith, there are
three schools, three categories among the ulama and
the scholars of the jarrhan ta'did.
There are three categories.
One category, they are very, very strict.
The slightest weakness, they will not accept the
narrator.
Okay?
Then, the second category.
In the second category, Imam Bukhari, Muslim, and...
Okay?
Which is, they are neutral, moderate.
Then you have third category, who are so
flexible and tolerant when it comes to the
narrator themselves.
You find some, the scholars of hadith in
category two, consider this narrator weak, yet those
from category three might accept the narration of
this narrator.
And in this category, Imam Tirmidhi, rahimallah, and
Ibn Hibban, et cetera.
So keep this in mind.
So when you find the scholars of hadith
themselves, the experts, they divide upon a particular
narrator.
So some one of them considered him weak,
another one accepted his narration.
Okay?
And for that reason, he mentioned it and
reported it in his book, like Imam Ahmad.
Imam Ahmad, rahimallah, in his musnad, he is
an expert in this field.
Okay?
So if he comes like this hadith we
have now, and he accepted it, to him,
the narrator, that others, they considered him weak,
to him, is acceptable to him.
That's why he quoted his hadith and mentioned
it.
I hope that you are taking notes.
I have been with you now for a
long time.
I assume that you are real students of
knowledge.
Also, I want you to understand that when
a scholar okay, mentioned hadith in his book,
to him, this hadith is acceptable, like the
example we have now.
So the sheikh, rahimallah, he quoted this hadith
because Imam Ahmad, to him, is acceptable.
Another thing, some might say, why the
ulama of hadith like the ashab al-sunan,
ashab al-sunan, when you say ashab al
-sunan, because the scholars of hadith, they have
different ways of classifying the hadith.
So some, they call the classification sahih, like
sahih Muslim, sahih Bukhari, and they made it
a condition that they will only accept the
sahih hadith.
Then you have the people of the sunan.
And the classification of the sahih, a hadith,
different from the classification of the books of
the sunan.
The classification of the books of the sunan,
unlike the classification of the fiqh books, where
they started with the tahara, and the waters,
and all that.
And just like, similar to, any book of
fiqh.
So Nisa'i, Jirmidhi, Abu Dawud, and Ibn
Mahdi.
These are the books of sunan.
And sunan Imam Bayhaqi.
But here, when it comes to the books
of the sunan, the four famous books, they
did not stipulate, or they did not commit
themselves that we are only going to mention
the authentic hadith in our books.
They didn't make that condition, like Bukhari and
Muslim.
So that's why you find some ahadith, they
are weak in these books.
And they tell you it is weak.
The compiler himself, like Abu Dawud, will tell
you this is weak.
So if it is weak, why did he
mention it then?
Oh.
He mentioned it in his book to tell
you don't search for it.
Don't look for it.
Spare your time.
I already did that homework.
And I checked it.
And that's why I'm mentioning it for you
here.
And that's why the Imam Abu Dawud, his
book is one of the most beautiful books.
He will tell you there is no narration
anywhere related to this particular matter except this
hadith, and it is weak.
So, he helps you to spare your time.
Don't search for it.
You will not find any narration related to
this particular matter except this hadith, and it
is weak.
So for that reason, he mentioned it.
And the others, they mentioned weak narrations.
Another reason why they mentioned the narration, though
it is weak, because if I have a
hadith which is weak, because due to one
of the narrators, there is slight weakness in
the isnad.
So the hadith became weak.
Not even Hasan became weak.
But then, but if this weakness is not
that severe, if then I find another isnad
mentioning the same hadith, but different narrators, even
if that isnad is also weak, but the
weakness is not severe, then these two isnads,
they strengthen one another augment one another, and
the hadith will be strengthened and will be
elevated from being weak hadith to Hasan hadith.
So for that reason, the author or the
compiler would mention it so that if you
come across another isnad and the weakness is
not that severe, then the hadith becomes Hasan
hadith.
So keep this in mind before you jump
the gun and start criticizing the scholars of
hadith when you are ignorant and you don't
know the science.
Now, let us go through this hadith, which
is reported by Imam Ahmad.
Of course, the scholars of hadith, many of
them, they consider this bu'if hadith.
Why?
Because in its isnad is Abbad bin Rashid.
Ibn Ma'in said he is weak.
Abu Dawud said he is weak.
Uqayli said he is weak.
Ibn Hibban said he is weak.
Nusai said he is weak.
Imam Ahmad accepted the narration of Abbad bin
Rashid.
Imam Ahmad.
Bazzar also accepted it.
Abu Hatim said its hadith can be accepted.
So this is what is said about this
particular hadith.
Now let's go through it since the author
mentioned it in his book.
Because to him, Imam Ahmad said it is
acceptable, so he mentioned it.
The deeds will be materialized on that day.
You know this, the amal, our words, our
deeds, they are not something material, but they
will be materialized.
That's not difficult for Allah.
The salah comes and says, My Lord, I
am the prayer.
You are?
Fine.
Okay.
Alright.
Then the fast comes.
Okay.
You're alright.
The rest of the deeds.
And Allah will tell them the same.
Then Islam comes.
This is your submission to Allah.
Okay.
Is materialized.
Yes.
In the same way, Allah will materialize the
death.
The amal.
We know this death mode is something abstract.
What is death?
What is mode?
Something abstract.
It is when the soul leaves the body.
But this amal, death, will be shown, materialized,
in a material form, on the sirat, in
the form of a ram, and then the
death will be slaughtered, the ram.
And it will be said, and the people
in the hellfire, the people in the jannah,
they will be told, O people of jannah,
O people, O inmates and inhabitants of paradise,
you stay there forever, eternal life, O people
of the hellfire, you stay there forever.
For eternity.
Oh my lord.
You are the source of peace.
And I am Islam.
You're all right.
You're fine.
Today, okay, I will be judging people according
to their submission to me, according to what
I asked them to do.
So Allah, today is saying, today I will
reward them, or punish them, according to whether
they accepted you, as Islam, or not.
Then, quoted the ayah, whoever
seeks, other
than Islam, as a way of life, as
deen, it is not going to be accepted
from him.
And he is going to be among the
losers in the last day, and the next
life, and the hereafter.
Reported by Imam Ahmad, and we mentioned what
the scholars of hadith said about this.
So keep that in mind.
Okay.
So now, he also mentioned the hadith in
the Sahih, Bukhari, Muslim, and other books of
hadith.
does something any amal, any deed, any act
of worship.
Okay.
It is not in accordance to what we
are upon.
It will be rejected.
Whoever does something which is not part of
the deen, the Prophet, sallallahu alayhi wa sallam,
taught, it will be rejected.
It will not be accepted.
And this hadith is general.
And inshallah, if I remain alive, we will
study usul fiqh together.
Whoever does any act of worship that's not,
that doesn't comply with the deen, what we
are upon, then it will be rejected from
him.
Any amal, any amal, any deed.
So if you chose a way of life,
other than the way of life Allah chose
for you, Allah subhanahu wa ta'ala will
not accept it from you.
Then the author, moved to another title, which
means it is enough for us to follow
the footsteps of the Prophet, than any other,
rather than following anybody else.
Following the Prophet, is enough for us.
No need to follow anyone else.
And this is the meaning of Muhammad Rasulullah,
remember, Muhammad Rasulullah means, there is no one
worthy to be followed, except the Prophet.
And for that reason Allah said, Whatever the
Prophet gives you, take it, and whatever he
forbids you, abstain from it.
So, following the Prophet is enough for us.
Because Allah chose him to guide us to
the way of salvation.
The way of salvation, he showed it to
us.
And Allah warned us, if we adopt or
follow another way, than the way of his
Prophet.
Let them be cautious, beware, be careful, be
mindful.
Those who act to the opposite of his
commands, lest a calamity hits them.
lest a calamity hits them.
Fitna will strike them, will hit them, affliction,
calamity, because you deviate from the way of
the Prophet.
So you are either being hit with the
calamity, the fitna, or painful punishment for you.
So, we follow our Prophet, because he is
our guide to the akhira.
And when he was talking to the sahaba,
the hadith of Ibn Salihah, he said, So,
in this beautiful hadith, as Sayyiduna al-'Irbaad, radiallahu
anhu, was saying that the Prophet, he spoke
to us and he delivered a speech and
sermon and it touched our hearts.
And we felt that he is leaving us.
Someone who is telling us goodbye.
So they said, O Prophet of Allah, this
is the speech of someone who is saying
farewell to us, telling us he is leaving.
You are leaving us.
So, can you hear me?
Yes Sheikh, continue please.
So they said, Rausina, what's your advice for
us?
What should we do after you?
Rausina, so he told them, my advice for
you, to fear Allah, and to hear and
obey, hear and obey your rulers, those who
are in authority.
You hear them and you obey them and
this is very important for the ummah to
hear and obey as long as they are
not commanded to do something haram.
Because if there is no obedience, okay, then
there will be chaos, and chaos would lead
to bloodshed, will lead to fight, and that
will lead to the division of the ummah.
So that's why it is very important, the
unity the unity.
So the you hear and you obey.
In one of the hadith, the Prophet sallallahu
alayhi wa sallam said, if there is khalifa
and bay'ah was given to him, allegiance
was given to him, the pledge was given
to this khalifa, the bay'ah.
Then, after the Muslims gave the bay'ah
to this khalifa, another one appeared and said,
I am the khalifa.
The Prophet sallallahu alayhi wa sallam, he said,
you strike his neck, the second one, kill
him, the second khalifa, kill him.
Because now he is standing up only to
cause fitna and to cause division and to
divide the ummah.
So this is a very important concept in
Islam even if the, for example, during the
time of Imam Ahmad, you know what happened
to Imam Ahmad and he was suffering and
tortured by the khalifa of Ibn al-Abbas,
Ma'mun al-Amin, the caliphs, because they were
brainwashed by the Mu'tazila and they adopted the
aqeedah of the Mu'tazila and they thought that
was the correct belief.
So they were imposing it on the Muslims.
Yet Imam Ahmad and of course the aqeedah
is kufr but Imam Ahmad remained and of
course the scholars of Hadith and the ulama
remained obedient to the khalifa because to them
he is the khalifa of the muslimin but
this bid'ah he thinks it is it
is the correct thing.
He thinks that he is defending the deen
and protecting the deen because the Mu'tazila managed
to convince him.
So Imam Ahmad okay continued obeying the khalifa
and he was also praying for the khalifa.
So here in this hadith was sama wa
ta'a because sometimes people they think just
emotional they don't think rational and see the
full picture.
They don't see the full picture.
What the chaos will lead to for example
what happened in many Arab countries in the
last years see what happened see
what happened if you go to the people
in that particular country I will say we
wish we didn't behave in that way nor
there's no order chaos everywhere no order no
safety you don't feel safe people are suffering
people are starving that's why Imam al-Hassan
al-Basri he said something very beautiful he
said if
you were to behave whenever you were oppressed
or ill-treated or mistreated you remained patient
Allah subhanahu wa ta'ala would have changed
the situation but your problem whenever you are
oppressed you resort to your swords to become
rebellious which makes the situation very worse so
coming to our beautiful hadith of you hear
and you obey and see the example the
prophet gave why he chose these words
to emphasize upon the importance of the obedience
and healing he took it to sahaba Arabs
before Islam that was impossible but Islam changed
them even if your ameer is a slave
from Abyssinia he is your ameer listen to
him then he told them then he was
talking to the sahaba whoever Allah prolongs his
life from among you he is going
to see things that are totally or partially
different and a lot of difference from what
we are upon today so he already told
them that you are going to see things
that are different from what we are upon
today from what you learned and that happened
and the return happened between the sahaba after
he mentioned what is going to happen he
gave them the solution this is the solution
stick to my sunnah abide by my sunnah
so follow my way my sunnah and the
way of the guided caliphs who will come
after me bite this sunnah with your molar
teeth bite which means there will be tug
of war some people are trying to pull
you away from the sunnah so hold it
with your molar teeth bite it with your
molar teeth then he told them stay away
from invented matters in the deen innovations every
invented matter in the deen is an innovation
and every innovation is misguidance and every misguidance
leads to the fire so when the author
rahimallah here is saying that we have to
follow the way of our prophet salallahu alaihi
wa sallam and we don't need any other
way because the prophet salallahu alaihi wa sallam
he showed us the way that the other
hadith has said salallahu alaihi wa sallam I
have left you on a clear path it's
day and night are alike the same whoever
deviates their end will be ruined destroyed if
you leave the straight path the trodden path
the path that the prophet salallahu alaihi wa
sallam walked on and his companions and you
chose any other way you will be ruined
you will be destroyed you will go astray
in another hadith he also he drew one
day a straight line and then short lines
on both sides of this longer straight line
and he read verily this is my straight
path follow it and do not follow these
branches because they will lead you astray and
then he said these branches shortcuts are the
ways of deception the ways of misguidance the
ways that will lead you and take you
away from the straight path at the entrance
of each this branch is a shaytan calling
to the fire so my dear brothers and
sisters if you want jannah if you want
to get salvation follow the footsteps of your
prophet the way of the prophet the way
of his sahaba you will reach no doubt
bismillah it is sufficient for
you and it is obligatory and compulsory incumbent
upon you you follow the prophet and leave
anyone else even the ulama even the scholars
we don't follow them blindly we follow the
scholars because they are they
are the inheritance and heirs of the prophets
so what did they inherit what is the
the legacy what is the thing the prophet
left what did he leave what did he
leave behind money no the ilm the ilm
the knowledge the sunnah that what the scholars
inherited so a scholar will be obeyed and
followed as long as he is taking and
coaching what the prophet said but if his
saying is not substantiated is not supported with
an evidence from the wahi that is his
understanding and that cannot be considered as evidence
as dalil keep this in mind so
the saying and the statement of a scholar
is not an evidence rather it is a
need of an evidence to support it the
saying of the scholar needs dalil to support
it not that the saying of the scholar
the ilm in itself is an evidence no
it's the opposite it needs evidence from the
kitab and sunnah that's why imam malik rahimahullah
said every scholar his saying
his statement can be accepted or rejected depending
if this statement is supported with the dalil
proof evidence from the kitab and sunnah or
it can be rejected if it is just
his personal opinion except the one who is
in that grave and he pointed towards the
grave of the prophet towards the house because
the prophet is buried in his house in
the room so keep this in mind so
the author has put this title then he
quoted the beauty about sheikh muhammad rahimahullah ayat
ahadith read his books and you'll find that
this is his style after he put this
title now he is going to mention the
evidence relevant to this title and he chooses
the proofs and the evidence very carefully very
careful and sometimes you wonder what is the
relevance but when you ponder and think about
it you see the evidence is relevant to
the title so he is mentioning what allah
said in surat an-nahl ayah 89 when
i said now i like al-kitab tip
yeah and the cool the shade and the
we have revealed to you the book
as an explanation of all things all things
so this book the quran what else do
you need whatever you need allah mentioned in
his book and this book explained to us
through the sunnah of the prophet there's no
need for us to seek guidance somewhere else
to take the leftovers when we have everything
and that was the early muslims when the
muslims they were proud of the deen seeking
guidance only from what allah revealed and what
allah blessed them with they were honored allah
subhana wa ta'ala supported them held them
they built and established a civilization that has
no parallel in the history of man because
when you read the quran subhana wa ta
'ala amazing kitab allah allah talks to you
and you see you see the arguments in
the quran how the quran reasons with the
people very convincing reasoning smashing
away their false arguments erroneous arguments but
the problem many of us deserted the book
of allah or when we read the book
of allah we don't read it with reflection
with pondering but this is the book has
no doubt it guides so we don't need
guidance anywhere else but unfortunately many of us
muslims they started seeking guidance elsewhere and that's
why the ummah is suffering may allah guide
our ummah and bring us back to this
source of guidance allah is saying
really we allah talks or we the book
this book which all the books before that
were sent the best of these books there
in the quran that's why allah made the
quran criterion over everything before it and
allah himself said i am going to protect
it before the previous books allah revealed allah
entrusted entrusted the people of knowledge the scholars
but they started adding and deleting and fiddling
adulterating descriptions so since the quran is the
last book and guidance from mankind allah said
no way i am the one who is
going to protect it it is we who
sent down the dhikr the reminder the remembrance
the guidance for mankind rahmat didat rahim
allah used to say if there is old
testament and a new testament there is last
testament the last testament is al quran al
kitab that's
why you see the title you see how
relevant the ayah to the title you don't
need anything else because this kitab al quran
explains for you what what do you want
whatever you need in your life it's there
it's there for you all things
all things so you have the quran and
then the sunnah because the mission of the
prophet sallallahu alaihi so he teaches us so
the sunnah explains the mission the task of
the prophet is to explain al quran to
us so allah in
the quran just gives a command yes a
command establish the page the then the prophet
explains to you how you establish the page
how to establish the page how to pray
because he used to come to the prophet
and leads him and teaches him the salah
so the prophet is teaching us the salah
the prophet explains to
you how you give the zakah the zakah
of the crops the zakah of the life
stocks the zakah of gold the zakah of
silver as in the sunnah that's why the
ulama they say the sunnah and the quran
okay the sunnah explains the Qur'an.
Either to fassal al-mujmal, it explains in
detail what has been summarized, like establish the
salat, or sometimes it makes the general text
specific, to khassus al-'aam, and these are terminologies
used in usool al-fiqh, the text is
general, is applicable for everyone, then it comes
and makes exception to the generality.
So this exception is called takhseer, it makes
it specific.
Okay, for example, Allah says hurrimat alaykum al
-maytatu wa'l-damu wa'l-ahmu'l
-thamsir, hurrimat alaykum al-mayta, so all dead
animals are prohibited for you, because this al,
al, the defining article, makes the dead animal
al-mayta general.
So anything dead is haram, anything dead.
So you have a set, in math, you
have a set of the dead animal.
So any element belongs to that set is
haram.
So any dead animal belongs to that set.
So all the elements in that set, they
are haram.
Okay, but then the sunnah came and said,
yes, all the elements in this set are
haram except two elements.
Two of these two elements are removed.
The remaining elements will remain haram, but two
elements are removed, exempted.
We make exceptions for two elements, and we
form a small subset of two elements, doesn't
belong to the major set.
These two elements in this subset are haram,
fish and locust.
So the sunnah came to that general set
and to remove some element.
This process is called taqsees al-aam.
We remove some element and the remaining, the
rest remain haram.
Sunnah does that, taqsees al-aam.
The same thing, hurlimat alaykum al-mayta wa
-ddam, and the blood, all types of blood,
haram.
So we have a set, blood, blood, anything
type of blood is there.
The sunnah came and said, yes, except two
types of blood, we remove them.
The spleen and the liver, kabit al-bukhar,
though they are blood, made of blood, but
they are halal.
Halal for you to eat, of course, providing
that the animal is slain or slaughtered Islamically.
So the sunnah, tufassil al-mujmal, it gives
detailed explanations, like how to pray, how to
give zakah.
Another function of the sunnah, it makes this
exception, it specifies the al-nasr al-aam,
the general text.
The third, tuqayyid al-mutlaq, the absolute text,
text is mutlaq, then it comes and says,
no, it's not absolute, it is limited.
For example, Allah says, the thief, male or
female, cut off their hands.
So this is my hand, where should I
cut?
Anywhere?
So the sunnah came and said, no, from
the wrist.
So this, what appears absolute, now it is
limited, so tuqayyid al-mutlaq.
Also the sunnah brings some ahkam, some rulings,
I'm not in the Qur'an, I'm not
in the Qur'an.
In the sunnah, for example, the animals, wild
animals, we cannot eat these wild animals, like
the animals of prey, like lions, tigers, leopards,
the animals that have fangs, fangs, it's in
the sunnah.
The birds of prey, like vultures, eagles, falcons,
owls, we cannot eat.
Because these, they have claws.
It's in the sunnah.
The sunnah made it haram to marry a
woman and her aunt, whether from maternal aunt
or paternal aunt.
This is in the sunnah.
So this beautiful deal, the Qur'an and
the sunnah that explains it, when you know
them, you don't need anything else.
The Prophet, one day, he was talking and
he saw Umar was engrossed, totally absorbed in
reading few pages of the Torah.
And his face, the Prophet's face, the facial
expressions, were showing that he was angry.
Sayyiduna Umar was not aware.
Then he was reminded.
Don't you see how the Prophet is watching
you and seeing his facial expression?
Then the Prophet said in another narration, Are
you in doubt?
Are you in doubt so you are seeking
the guidance somewhere else?
By Allah, I have brought this religion to
you.
So clear.
No ambiguity, no crookedness, nothing.
Then he said, even if Moses, the son
of Imran, is alive, he will not have
no option except to follow me, Musa, peace
be upon him.
Upon that, Sayyiduna Umar said, I am satisfied.
I am content.
I am so happy, content that Allah is
my Rabb, Islam is my Deen, and Muhammad
is my Prophet, salallahu alayhi wa sallam.
So that's why the Sahaba, they were unique
generation because they sought the guidance only from
the revelation from the Kitab and the Sunnah.
May Allah subhanahu wa ta'ala keep us
remain upon the Haqq and following our Prophet
and his companions.
And may Allah subhanahu wa ta'ala grant
us the knowledge of understanding his Kalam, his
speech, the Quran and the Sunnah.
May Allah grant us the beneficial knowledge of
righteous deeds.
And may Allah subhanahu wa ta'ala keep
us remain steadfast in this beautiful Deen until
we meet Allah and find Him pleased with
all of us.
May Allah forgive us our faults and mistakes
and ignorance and may Allah subhanahu wa ta
'ala guide our Ummah to the Haqq.
O Allah, bring us back to you.
O Allah, bring us back to you.
O Allah, unite our hearts in the Haqq
and O Allah, forgive us our sins and
our shortcomings.
May Allah reward all of you, my dear
brothers and sisters, immensely for your patience and
attentiveness.
Ameen wa alaikum wa salam wa rahmatullah.
Sheikh we've received a few questions if you'd
like to start the Q&A session.
Start forwarding them.
Have you received the first question?
Stay one minute.
Bear with me.
Yes, I received it, yeah.
You can read it.
The first question, would Sheikh advise beginner students
of ilm to start reading the six major
books of hadith?
If yes, in what method should we read?
Is a method of reading, pondering, and familiarizing
with a hadith and in this way finishing
the book sufficient?
Okay, listen to me, my dear brothers and
sisters.
There is a problem with many of the
students of ilm and that's they don't know
the methodology of seeking the ilm.
So they are not organized and the years
they pass just like that and then they
find that they haven't acquired and gained knowledge
because they were wasting their time.
So the way of the salaf, of seeking
the ilm, is to go gradually, step by
step.
And you start with small books in every
discipline in aqeedah, small books, fiqh, small.
So, in the hadith, 40 hadith of Imam
Nawawi, you
want to get familiar with the ahadith related
to your ibadat.
And then, of course, after that you will
go to Google Maran and then you go
to Nayl al-Awtar.
These are books that have ahadith al-ahkam,
the hadith related to the ahkam, the legal
rulings, halal and haram.
The fiqh, this is my advice for you.
If you want to become a real student
of knowledge, study the madhhab that is famous
in your country, the famous madhhab in your
country.
If it is Hanafi, study the Hanafi madhhab
from the beginning.
Shafi'i madhhab, Maliki madhhab, Hanbali madhhab.
This is the way of the ulama in
the past.
This is the way.
Until you reach advanced level, then you enter
to what is called fiqh muqarin, the comparative
fiqh, where you will be exposed to the
different schools of the fiqh.
But if you are from the beginning, okay,
you want to study the fiqh, you go
and expose yourself to all the false schools
and the conflicting views and you get confused
and you don't know what to do.
No, you need to choose a alim who
is upon Kitab al-Sunnah and who knows
that particular madhhab and study and you start
from the beginning.
That's where you will be established and you
will be very founded, you have strong foundation.
This is my advice for you, students of
knowledge.
But that is how our mashayikhs study.
Even the scholars of hadith.
Most of the scholars of hadith are shafi
'i.
Imam Bukhari is shafi'i, Muslim is shafi
'i, Ibn Hajar is shafi'i, Bayhaqi is
shafi'i.
In the beginning, I'm talking about when they
started learning the deen, they started that.
Sheikh Ibn Baz Hamdani, Sheikh Ibn Uthaymeen Hamdani,
Sheikh al-Fawzan Hamdani, Sheikh al-Bani started
Hanafi.
His father taught him the Hanafi fiqh.
That is the way.
Because many students of knowledge, flexing their muscles,
I am following the deleel.
Come on, what do you know about the
deleel?
What do you know about deleel?
If you open Bukhari, how come you understand
Sahih Bukhari?
How come to explain it to you?
If it is just easy like that, get
to the Bukhari and read it, masha'Allah.
There was no need for Ibn Hajar al
-Asqalani, rahim Allah, to spend 40 years or
zero commenting on Bukhari.
So go, gradually, step by step.
If you want to acquire knowledge and to
become very strong students of knowledge, how many
times you have heard I follow the deleel?
Masha'Allah, yes, good.
But how do you understand the deleel?
Who explains the deleel to you?
Oh, I can refer to the books.
What guarantee do you have that your understanding
of the books is correct?
Your understanding?
You didn't misunderstand.
You didn't misunderstand what is there in the
book.
You need to explain to you.
So you need to go that way.
Study with the ulema and go step by
step.
This is my advice for you.
Not that you just jump to the books
of the hadith.
Okay, and without someone to guide you, someone
to explain to you, you'll come across, for
example, in Bukhari.
You'll come across a hadith which is mansukh.
You don't know what is mansukh.
You don't know that this hadith is abrogated,
cancelled.
It used to be in the early days
of Islam.
It's not valid anymore that if you, if
a man sleeps with his wife and he
failed to *, then no need for him
to take a bath, to take shower, just
to take wudu.
That was in the early days of Islam.
So this hadith is abrogated, cannot be used,
abrogated by other hadith.
When the two private parts come in contact
with each other, specifically when the two circumcised
parts, the circumcised part of the man is
his organ, male organ, and this is also
an evidence that circumcision of women is permissible.
So when the two private parts touch one
another, and Abu Huraira explained what is the
meaning of touching, he said, when the head
of the man's organ disappeared inside, then ghusl,
taking a shower, taking a bath, is mandatory,
the Prophet ﷺ said, whether he * or
not.
I hope this is clear to all of
you, my dear brothers and sisters.
Next question.
The next question.
What to do if a mother is neglectful
of her children?
She has been advised but she does not
take care of them or teach the kids
the deen.
More information if needed.
She has knowledge of the deen but doesn't
care to implement it.
Okay, make dua for your mother.
She's your mother.
Okay, of course, any parent who neglects his
children or her children, he is sinful or
she is sinful.
Allah ﷻ says, يَا الَّذِينَ آمَنُوا أَنفُسَكُمْ وَأَهْنِكُمْ
نَعْرَى وَكُنْ هَنَّاسٌ وَالْحِجَارَةِ Save your family from
the fire whose fuel men are rocks.
Everyone is a shepherd or caretaker.
So, the woman is a caretaker.
She is a shepherd at home to take
care of the children.
That's why the mother, the mother, the mother
because behind every successful man is a mother.
Imam Shafi'i behind him a mother.
Imam Malik behind him a mother.
Imam Ahmed behind him a mother.
Mothers who took care of their children.
So, my dear sisters, be Allah ﷻ and
invest.
This is the real investment, okay, that you
bring up ulama.
The ummah is in need of ulama.
You are the one.
You are the one who is Allah ﷻ
as giving women the most painful and difficult
task.
Human being.
You bring up a human being.
You carried him.
You gave birth.
And now you are the one who is
shaping that human being.
You.
So, my dear sisters, be Allah ﷻ and
do your job and fulfill your obligation because
the day will come when you will be
questioned.
Because this is amanah, trust, that was given
to you.
I hope this is clear to the questioner.
Next question.
Barakallahu feekum.
The next question, what is the ruling for
the sister who undergoes head surgery as she
is in her monthly cycle during it?
Will her prayer be valid after if she
will not be able to do proper ghusl
and tayammum due to her temporary disability?
Can you please clarify how she should purify
herself for prayer after ending the cycle or
after her surgery?
Yes, of course.
The operation is done to the head.
So, that particular place should not be touched
with water.
But she can wash the remaining parts of
her body.
The remaining parts of her body.
If possible.
If possible.
If she is in bed and cannot get
up and she cannot move.
So, someone around her, like her husband or
her mother, they can use the sponge or
something.
Or the nurse can help.
Or someone who is very close to her,
like her mother or her sister.
Wash the things that can be washed.
If she can.
If not, then tayammum.
Because you see this here, the ruling in
the sharia is based on the tayseer.
So, ease and flexibility.
So, and Allah says, you fear Allah to
the best of your ability.
So, if I have a fracture in my
arm and there is this plaster.
So, I cannot wash this.
But I can wash here.
So, I wash what I can wash.
And for the remaining, for example, I perform
tayammum.
Tayammum for the parts that I could not
wash.
And then I pray.
And then I pray.
Okay.
So, you fear Allah to the best of
your ability.
I hope this is clear to the questioner.
Next question.
Mubarak Allah feekum.
The next question.
When praying sanatul janaza, are we supposed to
raise our hands every time we say the
taqbeer?
This issue, those who are saying you raise
your hands, they say Ibn Umar, when he
prayed janaza, he used to raise his hand.
And we know Ibn Umar is a strict
follower of the Sunnah of the Prophet ﷺ.
So, they are saying he must have seen
the Prophet ﷺ doing so.
The other opinion says you don't raise your
hands for every taqbeer.
Okay.
Because there is no explicit evidence about that.
So, this issue should not make an issue
of it.
You raise your hands, that's fine.
If you didn't raise your hands, the salah
is valid.
So, don't make it an issue of it.
Next.
Barak Allah feekum.
The next question.
Is it bid'ah to say du'a
together as family regularly each Friday, last hour
before maghrib?
My question to the questioner.
Did the Prophet ﷺ do this?
Did he gather his family and make du
'a like that?
Did the Sahaba do that?
So, why do you do something the Prophet
ﷺ didn't do?
Okay.
So, the best guidance is the guidance of
the Prophet ﷺ.
So, follow the Sunnah of the Prophet ﷺ.
And that hour after asr and before maghrib,
everyone can make du'a by himself, by
himself.
But to get together and make du'a
collectively, this is not simple.
Next.
Barak Allah feekum.
The next question.
What about looking help from left hand when
getting up or bending on it when relaxing?
About looking help from the left hand when
getting up or bending.
No problem with that.
Okay.
So, I did like this so someone can
help me.
That's fine.
What is not permissible regarding the left hand
is eating and drinking with it.
Eating and drinking.
Okay.
The strongest opinion, it is haram to eat
and drink with the left hand if you
are able to use your right hand.
Or the least other scholars saying makhrib.
But the strongest, it is haram.
Because the Prophet ﷺ told the man to
eat with his right hand.
He said, I cannot.
He said, la astateeh.
He said, la astataat.
May Allah, I cannot use my right hand.
So, Allah, the Prophet ﷺ said, may Allah
make you unable to use it.
So, the man's hand was paralyzed immediately.
So, if eating with the left hand was
permissible, the Prophet ﷺ would not have invoked
and prayed to Allah to paralyze the hand
of the man.
But because it is haram and he insisted
in doing the haram because he, the Prophet
ﷺ explained, ma manahu illa al-kibir.
What stopped him from eating with his right
hand is arrogance.
So, this hadith is self-explanatory that eating
with the right hand, with the left hand,
or drinking with it, when you are able
to use the right hand, it's not allowed.
It's haram.
And this is what we need to teach
our children.
And the Prophet ﷺ used to teach the
child, Ya Ghulam, sallallahu alayhi wa sallam, eat
with your right hand and eat from your
side.
I hope this is clear to the questioner.
Sheikh, quick question.
Please correct me if I'm wrong.
Is there a hadith saying that you cannot
lean and rest on your left hand behind
your back?
Yes, makrooh, to sit like that.
Yes, it is makrooh, yes.
BarakAllahu feekum.
If the questioner meant that, that's different.
Because I understood from the question that he
wants to get up so he asks someone
to hold his hand and support him or
help him.
But doing like this, leaning backward and putting
the hands behind you, yeah, yeah, the Prophet
said this position, one should not sit in
that position.
Yes.
Yes, next question.
JazakAllah khair.
The next question.
What tree are the Yahud planting to protect
them?
Al-Gharqad, yes.
Next.
This was the last question, Sheikh.
JazakAllah khair.
Quick reminder for everyone, from classes from next
Monday, the times in the UK and in
other countries, they will be changing.
So please reference and check.
If your times are changing, then see which
time is corresponding to 10 p.m. UAE.
So in the UK, that is 6 p
.m. So classes start at 6 p.m.
and finish at 7.30 b.t. With
that said, I'll hand it back to the
Sheikh to conclude.
BarakAllahu feekum.
Assalamualaikum warahmatullahi wabarakatuh.
Waalaikumussalam warahmatullahi wabarakatuh.
JazakAllah khair.
May Allah subhanahu wa ta'ala bless you,
bless your family, protect you, protect your family.
May Allah elevate your status in this world.
Until we meet inshallah in the coming session,
I leave you in Allah's company and protection.
Bi-hifdu Allahi wa-bi-rahmatullahi wa-barakatuh.
Assalamualaikum warahmatullahi wabarakatuh.