Salem Al Amry – Lesson 86 Weekly Class Virtues of Islam
AI: Summary ©
The segment covers various signs and characteristics of various people's sin during the Day of the Shroof, including sinful behavior and negative emotions. The importance of unity among Muslims is emphasized, and the need for patience and not giving up on promises is emphasized. The segment also touches on the Prophet's teachings and the importance of learning to save bloodshed, as well as the importance of not causing division among Muslims and the need for patience. The transcript concludes with a request for everyone's attendance to discuss the session.
AI: Summary ©
As-salāmu ʿalaykum.
Wa-alaykum as-salāmu ʿalaykum wa-rahmatullāhi wa
-barakātuh.
How are you, Shaykh?
Fine, fine, fine.
Alhamdulillah.
We'll start with the lesson, in shā'a
Llāh.
Al-ḥamdu liLlāhi rabbi l-'ālamīn.
Wa-ṣ-ṣalātu wa-s-salāmu ʿalá Rasūlu
l-Karīm.
Wa-ʿalá ʿāli wa-sahbihi ajma'īn.
Amma baʿd.
As-salāmu ʿalaykum wa-rahmatullāhi wa-barakātuh.
Dear respected students, may Allah bless you all
for your attendance.
Today we are covering the Days of Ignorance
by Muhammad Abdu'l-Buhāb.
Just a quick reminder, please take notes, listen
attentively, and send your questions over to me
or Ṭālibah, who is the co-host, throughout
the course of the lesson.
JazākAllah khayrun.
As-salāmu ʿalaykum.
Wa-alaykum as-salāmu ʿalaykum wa-rahmatullāhi wa
-barakātuh.
Bismillāhi r-Rahmāni r-Rahīm What
is said about that bid'ah, innovation in
the Deen, is one of the greatest major
sins.
Or greater than the major sins after shirk,
the bid'ah.
And the bid'ah is more beloved to
Iblīs than any other sin.
So Iblīs loves you to do bid'ah,
to practice and to innovate in the Deen,
more than he loves that you commit any
other major sin, khamr, zina, etc.
Because he knows any other sin, a Muslim
believes that it is ḥarām.
So any Muslim who commits a major sin,
whether alcohol, women, anything, he knows that this
is ḥarām and one day, by Allah's grace,
he will quit and repent and turn to
Allah.
Because he knows that this is not correct.
But the bid'ah, the one who practices
the bid'ah, he believes that it is
part of the Deen and he is getting
closer to Allah.
So he will not believe it and he
will die while practicing the bid'ah.
So that's why Iblīs loves it more than
any other major sin.
So be careful.
And unfortunately, many Muslims, they fall into this
trap of the shayṭān.
You know, Ibn Qayyim said, Iblīs, he set
seven traps or holds
or barriers, obstacles in the way of the
son of Adam in his journey to the
ākhirah.
So there are seven traps, holes, pits ahead
of you.
The first trap is the shirk.
So if the shayṭān manages to make you
fall into that trap, then he will be
happy because he knows for sure now you
will not smell the fragrance of the Jannah.
But if you know Tawḥīd, then you can
avoid this trap and escape.
Shayṭān is after you.
He sets another trap, which is the bid
'ah.
If you know the sunnah, then you can
avoid falling into the second trap because you
know the sunnah and you know this is
bid'ah.
Shayṭān sets a third one.
Kabā'at, major sins.
And the kabā'at, major sins, the ulamā,
they said, they are not actually limited by
a specific number.
Yes, some of the ulamā try to numerate
them according to his criterion that he set,
like Imam Dahabi and others, Ibn Ḥajjāl, Haytani,
etc.
But the real criterion to know the kabīrah,
that the ulamā, they said they are indicators
or they are signs or some characteristics.
Anything that involves its
perpetrator, the one who commits it, will have
specific known punishment, which we call the ḥujūd,
prescribed punishment.
Then this is kabīrah, like stealing, theft, the
hand to be cut off.
So we know theft now is kabīrah because
there is ḥabd, drinking alcohol.
Kabīrah because there is lashing, accusing someone regarding
his honour or her honour.
It's kabīrah because he has to be lashed
or she.
So this is one indicator.
If there is a prescribed punishment, there is
ḥabd, then we know this sin is a
major sin.
If there is cursing, Allāh curses the perpetrator
of such particular sin.
Whoever does this, Allāh's curse upon him.
So this means that sin is kabīrah, major,
because Allāh curses its perpetrator.
Like women who pluck their eyebrows, or make
tattoos, or file their teeth, or wear wigs,
artificial hair.
So this, the Prophet said in the ḥadīth,
So this means that all these things mentioned
in this ḥadīth, they are kabā'ir.
So those women who are plucking their eyebrows,
they are committing major sins.
Women who are not wearing hijab, they are
committing major sins.
So the third indicator, if the text says,
the ḥadīth says, or the āyah, Whoever does
this will not enter the Jannah.
So that means that this sin is a
major sin.
Like women who are not wearing hijab, who
are not dressed decently, like in the ḥadīth,
as we know.
So here in this ḥadīth, the Prophet ﷺ
said, there are two types of people, I
haven't seen, they will come after me.
Men, they carry webs on their hands, like
the tails of the cows, they beat the
people.
And women who are dressed, yet naked.
Their hairstyle, like the humps of the camels.
When they walk, they walk seductively, swaying their
bodies to seduce men.
They will not enter the Jannah and smell
its fragrance, though its fragrance could be smelled
from a long distance.
So now, a woman who is not wearing
hijab, or she is not dressed Islamically, and
she is just wearing miniskirts, or stitches, or
blouses, and her body is shown, or
you can see the figure of her body,
that was the ḥadīth mentioned.
Or if there is a negation, another indicator,
I hope that you are taking notes.
These things I mentioned many times.
If there is a negation that whoever does
this sin is not a mu'min, negation of
īmān, then that sin is kabīrah, major sin.
Like for example, the Prophet ﷺ said, Wallāhi
lā yu'min, wallāhi lā yu'min, wallāhi lā yu'min,
mallam ya'man jāruhu wa wa'itahu.
He is not a mu'min, he is not
a mu'min, he is not a mu'min.
The one whose neighbor is not safe from
his evil deeds, from
his harms which he causes to his neighbor.
So disturbing your neighbor is a major sin.
Or there is another indicator.
If the text says, whoever does this, he
is not from us.
Like in the ḥadīth, He who cheats us
is not from us.
So this means cheating is a major sin.
So keep these things in mind, then you
will know that this sin is major or
minor.
That's one thing.
The second thing, you should not trivialize
your sins, even if they are minor.
Because the ulamā said, No major sin can
be considered major if one keeps repenting.
And no sin will be considered minor sin
if someone insists and continues doing it.
So never treat your sins lightly.
Because minor sins can become major sins.
The minor sins are expiated by the five
prayers, by istighfar, by good deeds.
Whereas the expiation for the major sins is
the sincere tawbah.
You have to repent.
So all the ḥadīth you read from Friday
to Friday is an expiation of the sins
of the week.
That's about minor sins.
That the wudu, all your sins will be
washed away when you are doing wudu.
Minor sins, not the major ones.
Major sins, you have to make tawbah.
So the shayṭān, he sets seven traps.
The first one, shirk, you know tawḥīd, you
escape.
Second, bid'ah, you know the sunnah, you
avoided falling into the second one.
The third one, kabā'ir, major sins.
So you know the kabā'ir, so you
avoid the kabā'ir.
So fourth trap, minor sins, the minor sins.
And if you are vigilant, and you check
yourself regularly, and you manage to avoid even
the sabā'ir, the minor sins, the fifth
trap, the fifth trap is the mubāḥ, halāl.
Shayṭān will try to catch you in this
trap of the halāl.
What does this mean?
He will try to make you start business,
for example.
Halāl.
Because shayṭān is a planner, he knows, and
he plans well.
So he will come to you and say,
how about start your own business?
So you started the business.
So this is the fifth trap.
Before starting your business, before the adhān, you
already took wudu, and you will be the
first one to enter the masjid.
Now after you started your business, you are
busy in your meeting, or you hear the
adhān, oh it is dhuhr, let us wind
up, let us finish the meeting, the first
day, and then you go take wudu, and
you go to the masjid.
Second day, one rak'ah you missed.
Third day, two rak'ahs.
Third day, you missed the jama'ah.
Fourth day, you say, okay guys, we'll pray
in the office.
Okay, let us finish the meeting, then we'll
pray.
So the shayṭān is taking you backward.
But if you are lucky and blessed by
Allah, and you manage to escape the fifth
trap, shayṭān sets the sixth one, and that
is taqdeem al-mufḍūl ala l-fāḍl, to
make you do deeds that they have less
reward, and you miss the deeds that they
have the greatest reward.
Two deeds.
One of them has more ajr, more reward,
more hasanāt, so he will make you miss
that one and do something less than that.
And this requires ilm, to know which one
has more reward.
For example, study circle and janāzah prayer, which
one to go.
They are happening at the same time.
Of course, the study circle has more reward.
And this needs ilm, requires knowledge, to differentiate
between the two goods, two types of good
and two types of evil.
You have two evils, which one is less
than the other?
There are two types of good, khayr and
khayr, which one has more?
And this requires knowledge, which will enable you
to differentiate.
If you have the knowledge, then the seventh
trap is waiting.
And the seventh trap, because after it is
the jannah.
Here, this trap, Ibn Qayyim called it the
station.
These are stations.
Ibn Qayyim said this is aqabat al-murāghamah.
This is the direct confrontation with the shayṭān.
Shayṭān, he spares no effort in fighting you.
He uses all his forces, all his alliance.
All these allied forces working for him.
This is the last station.
And here where you will be facing calamities,
test after test after test.
Ibn Qayyim said, and Allah loves to see
you reach this one.
The station of wrestling with the shayṭān.
So the second trap is the bid'ah
after the shaykh.
So the bid'ah, the salaf, they said,
ahabbu ila iblees min al-ma'asiyah, from
any other sin.
It is more beloved, the bid'ah, to
him because he knows that you will not
quit this bid'ah innovation and you will
die while practicing this bid'ah.
So Allah says in surah an-Nisa, ayah
48, Indeed, Allah
does not forgive associating others with him in
worship, but forgives anything else of whoever he
wills.
So all the sins can be forgiven if
you repent, including the shirk.
But if someone dies while committing shirk, then
there is no forgiveness for him.
So whoever associates with Allah, any other partner,
any partner Allah has prohibited for him or
her, the jannah, paradise.
His or her abode will be hellfire.
And for the wrongdoers, there will not be
anyone to help.
So the bid'ah is more beloved to
Iblees than any other sin.
Also Allah said in surah an-Nahl, ayah
25, Let
them bear their burdens in full on the
Day of Judgment, as well as some of
the burdens of those they mislead without knowledge.
Evil indeed is what they bear.
So those innovators who are misleading others, they
will carry their own sins and also the
sins of those whom they misled, those who
made them go astray.
So imagine that on the Day of Resurrection,
you have your own sins and the sins
of those who followed you.
So Ahl as-Sunnah, when they catechize the
legacies and the works of those who were
innovators and invented many bid'ahs in the
Deen, and they warn the people, actually they
are doing the deceased a favour, so the
people will not follow him.
Otherwise, if the people continue following him and
what he wrote for them, he will be
in bad shape on the Day of Resurrection,
because he will carry their own sins as
well.
And of course, the followers also, they will
have their own sins.
Like for example, in the hadith that the
Prophet said, any soul dies, any human being
dies, the first son of Adam will have
a portion of the sin of the killer
who killed.
Someone killed someone.
The first son of Adam will
also have his own share.
The Prophet said, because he is the first
one who taught people how to kill, when
he killed his own brother, Abel.
So imagine now, that son of Adam, Gabriel,
came on the Day of Resurrection.
Millions and millions and millions were killed, and
he will find these things in his records.
See the contrast.
This one who made this bid'ah, invented
this bid'ah, and people are following
him, and he will carry their sins on
his back.
On the other hand, on the other side,
those who taught the people the sunnah.
So all those people who practice the sunnah,
the good deeds they do, they will be
also in the scale, added to the list
of his good deeds.
Imagine Imam Bukhari, Imam Musa, Al-Nasa'i,
al-Tirmidhi, all those ulamas who wrote these
books of the hadith, all the ulamas who
wrote the books of tafsir, they will come
on the Day of Resurrection, and they have
this huge amount of hasanat, good deeds, because
of those who followed them.
Some will find a great number of good
deeds, loads and loads of hasanat, the other
will receive loads and loads of sins.
La ilaha illallah.
In Sahih
Sahih
Bukhari, and Sahih Muslim as well, and Sunan
Nasa'i, the Prophet ﷺ said regarding the
Kharijites, he said, aynama laqeetumuhum uqtubuhum wherever
you find them, kill them.
Who are the Kharijites or the Khawarij?
They are the followers of the Khawaisar al
-Tamimi.
The head of the Khawarij was the Khawaisar
al-Tamimi, who said to the Prophet ﷺ,
divide the spoils of the war fairly.
The Prophet ﷺ looked at him and said,
wayhad, war to you.
Who will be just if I'm not just?
Who will be fairer than me?
Who will be more just than myself?
Sayyidina Umar said, let me kill him.
He said, leave him.
This man, he will have followers.
Those followers of this man, you, the sahaba,
when you see their deeds, you will consider
your own deeds as nothing in comparison to
their good deeds.
In other words, yahqir ahadukum salatahu ila salatihim
wa siyamahu ila siyamihim.
They are all the time fasting and they
are all the night praying and all the
time reading the Qur'an.
That is, they were known for that.
But the Prophet ﷺ said, yaqra'una al
-Qur'an la yatajawwuz hanajirahum.
They read the Qur'an, but it doesn't
leave their own throats and doesn't go up
above their heads because they read the Qur
'an and they don't understand its meaning.
And they read it and they misinterpret it
because they were ignorant.
So the Prophet ﷺ told Sayyidina Umar, the
men of this guy, those who will have
this belief and this ghuloo, when
you compare yourself to them, you will find
out and you will feel that your deeds
are nothing in comparison to their own deeds.
If I live until I come
across them, I will wipe them, I will
kill them.
So that was the beginning of this deviant
sect.
And of course, the number multiplied.
And then, you know, the battle that took
place, the fitna that happened between the sahaba,
between Sayyidina Ali and Muawiyah, many of those
kharijites, they were with Sayyidina Ali fighting Sayyidina
Muawiyah.
And when they stopped the fight and agreed
to appoint two arbiters, or two judges, the
kharijites said to Sayyidina Ali, you are kafirs,
disbelievers.
You have accepted the men to judge.
And Allah says in al-hukum illa lillah,
the judgments and the ruling belongs only to
Allah.
Sayyidina Ali, he just ignored them.
Sayyidina Ali, the narration says, he puts the
Quran and says, O Quran, settle our dispute.
Who will settle the dispute?
The Quran itself, or the men who will
understand what is in the Quran?
So he left them.
And he didn't do anything.
And they gathered in a place in Iraq
known as Harura, and there were 12,000.
12,000.
And Sayyidina Ali, he left them.
He didn't do anything to them.
And he sent his own cousin, Abdullah ibn
Abbas, to debate with them.
Debate with them.
He said, go to them.
They are ignorant.
So when Ibn Abbas reached them, when they
saw him heading towards them, the elders, they
say, hey, the elders, they say to the
young ones, to the youth, this is Ibn
Abbas, the interpreter of the Quran, do not
argue with him.
So the elders, they know Ibn Abbas.
And they know he's a man of learning.
The young ones say, no, who is Ibn
Abbas, flexing their muscles.
Always the young ones are the troublemakers, the
youth, because they lack the wisdom and the
vision.
So Ibn Abbas started asking them, why are
you against Ali?
So they said, you know, he accepted the
judgment of men.
He said, okay, what is more important, saving
the bloodshed of Muslims or a woman to
go back to her husband?
Which one more important?
He said, of course, saving the bloodshed of
Muslims.
He said, Allah made men to judge in
something which is less than this, that if
a woman became rebellious and doesn't want her
husband, we have to send two arbitrators two
men, one from her family, one from the
husband's family to try to bring the husband
and wife together, bring a form of reconciliation
and normalize the relationship.
Which one more important?
A deer killed in Mecca, the blood of
the deer or the blood of the Muslims?
He said, of course, the blood of the
Muslims.
So Allah said, if someone, while he is
in the state of Ihram, he hunts a
deer in Mecca, another man, judge should rule
and give the verdict regarding this.
And the debate went on.
Then they asked him why he didn't take
the women of those who he fought as
captives, concubines.
He said, who wants Aisha to be his
share?
Who wants Aisha, his mother, the mother of
the believers, to be his captive?
Prisoner of war.
Who wants that?
So they realized that they were mistaken.
The narration says, out of the 12,000,
8,000 repented and went back with Ibn
Abbas.
So the Kharijites, then they started spreading corruption,
killing Muslims, etc.
And the Muslims, they fought them.
And finally they banished.
They banished.
Because they started fragmenting among themselves, divided into
groups and groups.
And then, they were also influenced by the
Mu'tazila.
And they adopted some of the beliefs of
the Mu'tazila.
For example, that to the Kharijites, if you
commit a major sin, then you are a
kafir, you are a kafir.
Also, the Sheikh is saying that the Prophet,
mentioned in the Hadith, that we should not
rebel or revolt and rebel against the rulers,
even if they are unjust rulers.
As long as they pray, as long as
they are Muslims.
As long as they are Muslims, and they
didn't manifest, and they didn't show the kufr,
that they are disbelievers, we should not fight
them, and we should not rebel against them,
and we should not revolt against them.
This is the instructions by Allah through His
Prophet.
And Allah knows there will be rulers who
are unjust and unfair.
He knows that, Allah.
Yet, He commanded us through His Prophet that
we should just be patient until Allah subhanahu
wa ta'ala improves the situation.
Because we have to maintain the unity of
the Muslim Ummah, and we should not cause
division among the Muslims.
We should not cause division among the Muslims,
because the moment we are fragmented, divided, then
we become weak, then it is easy for
our enemies to devour all of us, to
wipe all of us.
And you know, this is what is happening,
because Muslims are divided.
So they are weak.
So Allah subhanahu wa ta'ala says in
Surah Ta'ala Imran, Surah Ta'ala Imran,
Ayah 103 103 So
Allah subhanahu wa ta'ala is saying and
holds firmly together the rope of Allah, and
do not be divided.
Remember Allah's favour upon you when you were
enemies, then He united your hearts.
So you, by His grace, became brothers.
And you were at the brink of a
fiery pit, and He saved you from it.
This is how Allah makes His revelations clear
to you, so that you may be rightly
guided.
So, if you read the books of the
Tafsir, they will tell you this came down
regarding the Ansar, Aws and Khazraj.
Allah reminds them that you were on the
verge and the brink of a fiery pit.
But Allah, through Islam, made you brothers.
Also Allah says in Surah Al-Anfal, Ayah
46 وَأَطِعُوا اللَّهَ وَرَسُولَهُ وَلَا تَنَازَعُوا فَتَفْشَلُوا وَتَذْهَبَ
رِيحُكُمْ وَاسْبِرُوا إِنَّ اللَّهَ مَعَ الصَّابِرِينَ لا إله
إلا الله Obey Allah and His Messenger and
do not dispute with one another, or you
would be discouraged and weakened.
Your strength will desert you.
Persevere.
Remain patient.
إِنَّ اللَّهَ مَعَ الصَّابِرِينَ Surely Allah is with
those who persevere, those who are patient.
Are we patient now?
This is what we lack.
Our Ummah lacks the sabr.
We lack the sabr.
The Prophet ﷺ, 13 years in Mecca, teaching
Sahaba sabr, sabr, sabr.
Hold back your hands.
He sees his own Sahaba before his eyes.
Persecuted, tortured, killed.
He didn't do anything.
And he couldn't do anything for them.
He would pass by Sumayya, Yasir, and
he would tell them only one thing.
صَبْرًا آلَ يَاسِرًا فَإِنَّ مَوْعَدْكُمُ الْجَنَّةِ O family
of Yasir, be patient.
We will meet in the Jannah.
صبِروا.
What is the sabr?
Allah asks two things from the Muslims.
وَإِن تَصْبِرُوا وَتَتَّقُوا لَا يَضُرُّكُمْ كَيْدُهُمْ شَيْئًا Two
things Allah wants from us, Muslims, sabr and
taqwa.
Where are they?
Where are these two?
وَإِن تَصْبِرُوا وَتَتَّقُوا لَا يَضُرُّكُمْ كَيْدُهُمْ شَيْئًا They
are plotting, conspiring, planning what the think tanks
are doing.
Will not harm you the least.
Will not cause the least harm to you.
Because I am with you.
But fulfill these two conditions, sabr and taqwa.
يَا أَيُّهَا الَّذِينَ آمَنُوا صُبِرُوا وَصَابِرُوا Where is
the sabr and the musabarah?
O you who believe, asbiru.
Be patient.
وَصَابِرُوا And defeat your enemy with respect to
patience.
You should be more patient than your enemies.
Where are we?
Where is the sabr?
لا إله إلا الله عَنْ عُبَادِ ابْنِ الصَّامَةِ
صَدِّيَ اللَّهُ عَنْهُ قَالَ We don't think
ahead.
We don't think of the consequences.
We are hasty.
We want to pick the fruit before it
ripens.
Wait until it is ripe.
Then you can pick it.
You want to pluck the fruit before it
is ripe.
The Prophet ﷺ said, This gene will spread
and reach all corners of the planet.
وَلَكِنَّكُمْ قَوْمٌ تَسْتَعْجِلُونَ قَوْمٌ تَسْتَعْجِلُونَ You are
hasty people.
Hasty.
And guess what?
Our enemies, they know us in and out.
And they know that we are hasty.
And they know that we lack patience.
They know that.
عَنْ عُبَادِ ابْنِ الصَّامَةِ قَالَ This is what
the Prophet ﷺ is saying.
And this is what Allah is commanding His
Prophet ﷺ.
Allah who is watching His Kingdom through His
Prophet ﷺ is telling us.
عَنْ عُبَادِ ابْنِ الصَّامَةِ قَالَ بَايَعْنَا رَسُولَ اللَّهِ
صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمْ عَلَى السَّمْعِ وَالطَّاعَةِ
فِي الْعُسْرِ وَالْيُسْرِ وَالْمَنْشَطِ وَالْمَكْرَةِ وَعَلَى أَثَرَةٍ
عَلَيْنَا وَعَلَى أَنْ لَا نُنَازِعَ الْأَمْرَ أَهْلَهِ وَعَلَى
أَنْ نَقُولَ بِالْحَقِّ عَيْنَ مَا كُنَّ لَا نَخَافُرْ
فِي اللَّهِ لَوْمَ تَلَائِبْ وَفِي رُوايَةٍ وَعَلَى أَنْ
لَا نُنَازِعَ الْأَمْرَ أَهْلَهِ إِلَّا أَنْ تَرَعُوا كُفْرًا
بَوَاحًا عِنْدَكُمْ مِنَ اللَّهِ فِيهِ بُرْهَانٍ اتَّفَقُنْ عَلَيْهِ
The meaning Ubaid ibn al-Samit said We
swore allegiance to Allah's Messenger We gave the
bay'ah to the Prophet ﷺ Agreeing to
hear and obey Hear and obey those who
are in authority In time of difficulty and
time of ease Al-Manshat wal-Makrah Whatever
we are commanded, we accept it Whether it
is time of difficulty or ease In what
we liked and what we disliked You
don't like it, you dislike it But it's
not haram But it's against your nafs To
give way to others' interests Not to dispute
about government with those in power You don't
want to compete with them I want to
be in your position See, ruling and
to be in such positions Is fitna, fitna
And no one, once he reaches there, he
wants to leave So don't come close to
that area Not to dispute about government with
those in power And to say what was
right wherever we were We have to tell
the truth We enjoyed the right, what was
right and forbid what was evil Not fearing
for Allah's sake What anyone who blamed us
might say The truth should be said In
another version or narration, the hadith says Not
to dispute about government That means the rulers
and those in authority With those in power
Unless you see evident invidality Evident apostasy Evident
kufr That they became disbelievers, they became apostates,
they became Catholics Explicitly Regarding which you have
proof from Allah That this is now a
disbeliever Then in that case the bay'ah
will be invalid Or the allegiance will be
invalid In the hadith of Ibn Bukhari In
another hadith of Ibn Bukhari Hadith of Asma
'il Hajja Thani Ibn Wahab On Amr, on
Bukayr, on Busur Ibn Sa'id On Junada
Ibn Abi Umayyah He said, we entered upon
Ubadah Ibn Ustamid May Allah be pleased with
him And he is sick We said, may
Allah heal you Say a hadith, may Allah
benefit you with it I heard it from
the Prophet He said, we called upon the
Prophet and we pledged allegiance to him And
he said in what he took from us
That we pledged allegiance to the hearing and
the obedience To those whom we disliked and
hated And our hardship and ease And their
influence on us And that we do not
dispute the matter with his family Illa an
taru kufran bawahan Indakum min Allahi fihi burhan
Narrated Junada Ibn Abi Umayyah He said, we
entered upon Ubadah Ibn Ustamid While he was
sick We said, may Allah make you healthy
Will you tell us a hadith, you heard
it From the Prophet And by which Allah
will make you benefit He said, the Prophet
called us And we gave him the pledge
of allegiance For Islam And among the conditions
in which he took The allegiance from us
The conditions of the bayah Was that we
were to listen and obey the orders Both
at the time when we were active And
at the time when we were tired We
hear and we obey And at our difficult
time And at our ease And to be
obedient to the ruler And give him his
right Even if he did not give us
our right We give him his right He
deprives us of our rights We will get
our rights on the Day of Resurrection And
not to fight against him Unless we notice
him having open kufr Disbelief For which we
would have a proof with us From Allah
Azza wa Jalla See the hadith are so
clear Self explanatory Ibn al-Walid Ibn al
-Sabah said We gave allegiance to the Messenger
of Allah Upon listening and obeying And at
our difficult time And at our ease And
not to fight against him Unless we notice
him having open kufr Disbelief with us For
which we would have a proof And to
speak the truth This is another hadith We
swore allegiance to the Messenger of Allah To
hear and obey In time of difficulty and
in prosperity In hardship and in ease To
endure being discriminated against And not to dispute
about Rule with those in power You have
been deprived of your own rights Yet Bismillah
And that's what the Prophet said to the
Ansar Oh Ansar be patient Until you meet
me at the fountain Because you are going
to be mistreated And people will not give
you your rights So just remain patient And
meet me at the fountain there And
not to dispute about rule With those in
power Except in case of evident Evident infidelity
Kufr disbelief Regarding which there is proof from
Allah We swore allegiance to the Messenger of
Allah To say that To say what was
right Wherever we were And not to fear
from anyone's reproach Anyone's blame This
hadith will take time To elaborate upon it
But now these are the hadiths related to
the innovations So we will stop at this
point May Allah subhanahu wa ta'ala Make
us among those who Listen and follow what
Allah subhanahu wa ta'ala commanded And what
his Prophet subhanahu wa ta'ala commanded May
Allah subhanahu wa ta'ala Make us among
those who Hear and obey Those who follow
the footsteps of the Prophet subhanahu wa ta
'ala And his companions 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
subhanahu wa ta'ala Forgive us our faults
and mistakes and ignorance May Allah subhanahu wa
ta'ala Bless us With the beneficial knowledge
and righteous deeds May Allah unite our hearts
and hearts And may Allah subhanahu wa ta
'ala Reward you my dear brothers and sisters
immensely For your patience and attendance BarakAllahu feekum
Jazakumullahu khairan Assalamu alaikum wa rahmatullahi wa barakatuh
Wa alaikum salam wa rahmatullahi wa barakatuh Jazakumullahu
khair sheikh With your permission we can take
some questions I've already sent the first question
Question says Wa alaikum salam wa rahmatullahi wa
barakatuh What is the sunnah time to say
The morning and evening adhkar?
Is it during the time just After Fajr
and Asr Salah?
The adhkar of the The morning They start
from the Fajr Okay So this is until
before The noon This is time of the
adhkar The adhkar of the evening Asr until
maghrib inshallah Question
says that I read this statement Which says
regarding the The magic Regarding
Abu Hanifa I'm not sure Mu'tazila that is
known And the meaning The meaning of this
that the scholars Ahlus Sunnah wal Jamaah They
believe that the Spell or the Sorcery or
magic It has An effect That can cause
harm To the individual And this is
reality It happened to the Prophet You know
that He cast a spell on the Prophet
And that time of sorcery Is called And
the Prophet He could not sleep with his
own wife So the sorcery is a fact
And Ahlus Sunnah They do not deny that
And there is a beautiful book All full
of the Narrations about this particular matter And
the Quran made it clear They learn from
the two angels That by which they cause
division Between a husband and wife The question
is If one did not know that A
particular deed was bid'ah And spread it
What is the ruling on him?
The ruling is to repent And the second
thing is to Tell the people I was
misleading you I was telling you these things
And Whatever I told you is not true
So I am washing my hands Of what
I used to say And I repent and
turn to Allah So do not follow what
I told you This is what he has
to do He has to tell the people
whom he misled That I was mistaken And
what I told you is not true Next
When someone commits The major sins, which one
is more acceptable?
Tawbah, a long time seeking forgiveness Or hudud
Which the sinner can be killed The The
hudud Not all the kaba'a have hudud
Only some have hudud Like the theft, like
zina Like murder These they have hudud The
rest they don't So if someone Committed for
example A sin that Involves hudud What is
better for him?
To go and expose himself Disclose his sin
or to keep it between him And Allah
to repent The answer is to keep it
between him and Allah And to repent and
not to come Because once he comes he
will be killed He will be executed Because
when Ma'iz came Ma'iz who committed
zina And he was married And he said
O Prophet of Allah I committed zina so
purify me The Prophet turned his face like
that He didn't want to hear him As
if he is telling him go, go, go
He came from the other side He said
Prophet purify me Then the Prophet asked the
men around him Is this man sane?
Does he know what he is doing?
Does he know that this Necessitates By this
he will lose his life So he asked
the people around him Is he okay or
is he insane?
They said no he is fine He is
sane Then the Prophet asked him A question
Because he told him maybe you only kissed
her Maybe you hugged her He said no,
no, no Then the Prophet said And he
used the four letter word The four letter
word you know it You make sure He
said yes, I did it So the Prophet
told the sahaba Take him And stone him
When the person is in stone They dig
a hole in the ground And they put
him inside And then they started stoning him
So when they started stoning him He ran,
they followed him Until he died So if
someone receives the Hug that will be an
expiation For that sin Though It
is better that you hide it And you
repent to Allah The same thing When the
woman Who committed zina She was pregnant And
the Prophet told her Go until you deliver
Then he told her go until you breast
feed the child And then she came With
her child After weaning the child And the
child was having piece of bread in his
hand To tell the Prophet that he is
not in need of me Okay
there is another question Is ayah 102 of
surah al-baqarah A protection for the marriage
Of the one who recites it The The
ayah In surah al-baqarah About the sihr
Allah said that It can
cause harm to someone By the will of
Allah Subhanahu wa ta'ala Which proves that
Yes it can cause harm And this can
cause division Between husband and wife But one
if he always keeps Maintaining the adhkar And
the Tahara and this Insha'Allah he will
be protected But Allah tested his own Prophet
To teach us To teach us that this
happened to my Prophet It can happen to
anyone of you I hope this is clear
to the questioner Next question please The
questioner says As we always appreciate the Mudarris,
teachers Who teach the Holy Quran To our
children But if the teaching is performed well
And you complain And you complain but no
changes And this time I wanted to take
the baby Another madrasa So the questioner says
If the teaching is performed Is not performed
well Then I want to take my child
To another madrasa But I know the teacher
Will not be happy So can you please
advise how to handle Even to cheat To
cool down No need to cheat No need
to lie You have to call a spade
a spade Okay You say I asked for
improvement And you are not ready to improve
So I have to look for Another place
Which I feel better That's it Next This
is the last question So For everyone's attendance
I will hand it to the sheikh To
conclude the lesson May Allah bless you Bless
your family Protect your family May Allah elevate
your status Until we meet In the coming
session I leave you in Allah's company And
protection