Tahir Wyatt – Exquisite Pearl #04
AI: Summary ©
The discussion covers the importance of finding a way to achieve the belief that actions will bring joy and achieve the belief that one action will bring joy. The discussion touches on the use of shamsiQuaduhaha and following the prophet's advice to stay in love with Allah. The discussion touches on the history of the Bible and the use of the Deen of Islam, including the use of shia- icahale and the dee of the god himself. The discussion also touches on the use of sports and sports-related elements in the Deen of Islam, including the Sunchest and Sunshur. The discussion touches on the use of Shubha and the dee of the god himself.
AI: Summary ©
Alhamdulillah rabbil alameen, wa shahroon la ilaha illallah
wa alihi wa saliheen, wa shahroona muhammadin abduhu
wa rasuluhu salallahu alayhi wa ala alihi wa
sahbihi wa salamu tasliman katheeran ila yawm ad
-deen, ma ba'd.
Today, bithillahi ta'ala, we'll start with some
warm-up questions, and then we'll move into
finishing the discussion on the second line of
poetry.
Wa humu ladheena qad akhlasu fee mashkihim mutashaji
'eena bi shiraat al-eemani.
Number one, read question number one, sheikh.
Bismillah ar-Rahman ar-Rahim, alhamdulillah.
Before, number one, before mentioning any of the
stations, the author discusses sincerity, ikhlas, and adhering
to the sunnah, why?
Yes.
In order for any deed to be accepted,
it has to follow both of these conditions?
Right, because for any deed to be accepted,
it has to have both, ikhlas, sincerity for
the sake of Allah azawajal, purity of intention,
and it has to comply with teachings of
the Prophet salallahu alayhi wa salam.
And so everything that we're going to cover
in terms of stations, these are acts of
ibadah, all of which have to have these
two prerequisites.
Number two, what are two maladies that destroy
ikhlas according to Ibn al-Qayyim, and how
are they remedied?
Yeah.
Okay, so one of them is to believe
that your worship is admirable, okay?
And how is that remedied?
To, okay, so I think distinguishing between the
first one and the third one that Ibn
al-Qayyim mentioned, if the first one is
viewing your, the fact that you worship in
general, right?
To view that as being something admirable, the
remedy to that is to what?
Yeah.
That's for the latter one, which is when
you're looking at, yeah, go ahead.
Right, that Allah is the one that blessed
you to do the act in the first
place, right?
That it's, it's not, it's not like you've
done something so magnanimous, I mean, except that
Allah azawajal is the one that has guided
you to doing that act in the first
place.
The third one, the third one, we'll skip
over number two for right now, is that
a person is, becomes pleased with the result
of his actions, like a specific deed that
he's done, so he thinks he's done something
that is great.
The difference between the first one and the
second one, sorry, the first one and the
third, is that the first is viewing worship
in general, the worship that you do, almost,
almost as if it's a favor.
Almost as if it's a favor to Allah
subhanahu wa ta'ala, not going that far,
but like thinking that you've done something great.
And not recognizing that Allah azawajal is the
one that blessed you to do it in
the first place.
But the third one is that a particular
act of worship that you've done, that you're
very happy about that act of worship.
Now, again, you don't want to go so
far that you're not pleased with ibadah, because
ibadah is something that you should be happy
about, but not to the point of ujb.
Ujb is like where there's a level of
self-conceit, right?
So here, the remedy for that is, as
was mentioned before, which is to examine that
act of ibadah, and you will find deficiencies
in the act of ibadah itself.
Whether that's salat, whether it's your tahara, whether
it's fasting or otherwise, right?
Yeah, and then the one that we didn't
cover was what?
Since I know we only asked for two,
was the one that we did not cover.
Yeah, yeah.
So looking for some type of worldly benefit
or recompense or reward from Allah subhanahu wa
ta'ala, or in general, just concentrating too
much on that aspect of reward.
Again, doesn't mean that seeking reward from Allah
subhanahu wa ta'ala takes away from ibadah,
because it doesn't.
The prophet sallallahu alayhi wa sallam encouraged us
to seek the reward from Allah subhanahu wa
ta'ala.
He used to ask Allah azawajal for Jannah.
That doesn't have anything to do with negating
ikhlas.
But when a person is doing everything that
they do simply because they want something out
of it reciprocated, then they are losing their
ubudiyah.
They're losing their own servitude, recognizing that a
slave does not deserve to be paid.
Yeah.
Number three, what is the difference between ikhlas
and sadaq?
Yeah, go ahead.
That's right, that's right.
Anybody want to elaborate further?
Okay, give me, keep going.
Yep, and ikhlas is what?
Yeah, so ikhlas is tawheed al murad and
sadaq is tawheed al irada.
So what's that mean?
I don't want a direct translation.
What's that mean?
Yes.
Okay.
So you're bringing, go ahead, say it again.
Okay, so ikhlas is about the one that
you are worshiping and sadaq is the act
of ibadah itself that you pull together your
powers, if you will, your willpower, right?
And so you're true to that act of
worship that you are doing, tawheed al irada,
like your whole, the whole of your willpower
is focused on that particular act at hand.
That is sadaq.
By the way, they, each one requires the
other for it to actually be something that's
pleasing to Allah.
That act should have ikhlas and sadaq.
All right, so this is what we, we're
still on this line here.
We've covered.
They are the ones who walk with sincerity,
adhering to the path of iman with clarity.
Okay, so this here is sincerity and compliance.
We've covered prerequisites for the journey, right?
Which are, which are sincerity and compliance.
We talked about the definition of ikhlas, the
difference between ikhlas and niya and sadaq and
things that diminish or destroy ikhlas.
Now, we need to cover the second part,
which is mutashajee'ina bishir'at al imani,
that is adhering to the path of iman,
adhering to the sunnah of the prophet, alayhi
salatu wasalam, the teachings of our prophet, Muhammad,
salallahu alayhi wasalam.
So, and with that, we will cover also
the danger of innovation and categories of innovation.
On the side, you'll see and this is
from Ibn Qayyim, his explanation of this ayah
in Ar-Risalat Tabukiyya, which was taught in
this Masjid, Alhamdulillah.
And what he said is that Iman is
negated.
Until they, number one, make the prophet sallallahu
alayhi wa sallam the judge.
So when there's a dispute in anything, we
go back to this sheikh or that sheikh
or this book or that book.
Or do we intend to find what it
is that the prophet sallallahu alayhi wa sallam
himself said about a particular matter?
Now, so that this is not misunderstood.
The ulema of Islam, they are the ones
that are better in place to interpret the
sunnah of the prophet sallallahu alayhi wa sallam
because sometimes what happens is a person finds
one hadith and they run with it and
they do not look at the and don't
even know about, forget look at, they don't
even know about the other texts that are
in on the same topic.
And so oftentimes it's difficult to understand a
person's speech without putting it into context of
the other things that they have said on
that same particular topic.
And this is why Tafsir Al-Qur'an,
Al-Qur'an is one of the, it's
the highest form of Tafsir, that is using
Allah's speech to explain Allah's speech and the
sunnah to explain the speech of Allah azzajal
and other ahadith to explain a hadith of
the prophet sallallahu alayhi wa sallam to gain
context and understanding.
So this is important, but the point is
that there are some people who ignore that
process or don't even consider that we are
trying to follow the sunnah of the prophet
sallallahu alayhi wa sallam.
So whatever this person says or that person
says, they're fine with that.
The second thing is that they are content
with the judgment of the prophet sallallahu alayhi
wa sallam.
And content is a big word because that
means that you don't find any, again, like
Allah azzajal said, there's no resistance to his
sunnah alayhi wa sallam and they surrender wholeheartedly
to those teachings of the prophet sallallahu alayhi
wa sallam and whatever he has judged in
a matter.
Now, how is this emphasized?
There are five what they call taqidat or
muaqidat here, which is that the oath warabbika
is preceded with negation and that is a
way to emphasize even further the oath itself,
fala warabbika and that is the oath that
is being made.
When Allah azzajal makes an oath or anybody,
honestly, when anybody makes an oath in general,
if they actually mean it, then they are
trying to emphasize the speech, whether that oath
is haram or permissible, right?
You hear some people swear in their mother's
grave, for example, or the adabillah, right, which
is swearing by other than Allah azzajal, but
they're trying to tell you, look, wallahi, I'm,
you know, I'm telling the truth.
But the third thing is that Allah azzajal
swears by himself.
So he's not even swearing by any of
the creation.
It's not swearing with shamsi waduhaha, no, Allah
azzajal swearing by himself, fala warabbika and then
he says, sumba la yajidu fee anfusi amharajah,
the negation of resistance.
So the fact that Allah azzajal requires that
there is no resistance whatsoever and fifthly, that
it requires full submission.
All of these are ways that adherence to
the sunnah of the prophet sallallahu alayhi wasallam
is emphasized.
Similarly, so this ayah from Ali Imran, where
Allah azzajal says, qul in kuntum tuhibbun Allah,
fattabi'oni yuhbibakum Allah wa yakfil lakum dunubakum,
Allah wafuro raheem.
Say if you love Allah, then follow me
and Allah will love you and forgive you
for your wrong actions.
Allah is ever forgiving, is ever forgiving, most
merciful.
Yeah, so al-Baghdadi rahim Allah ta'ala,
he mentions that this ayat was revealed in
response to some of the people of the
scriptures of the past who claimed that they
loved Allah azzawajal and that Allah loves them.
We are the children of Allah.
We are his beloved, we are his loved
ones.
And others mentioned that there were some people
who claimed to love Allah azzawajal.
So Allah azzawajal revealed this ayat to the
prophet sallallahu alayhi wasallam, and this is why
it is called ayatul imtihan or ayatul mihnah,
which is it's the ayah that serves as
a test.
It is a test to the claim that
you love Allah.
Okay, that's your claim.
How do we verify that claim?
Qul in kuntum tuhibbun Allah, if you love
Allah, then follow me, follow me.
The prophet alaihi wasallam, therefore is the one
that should be followed, fattabi'oni, right?
Ittiba' and mutaba'a.
If you do so, so if you do
so, then Allah will love you.
Allah will love you.
And if Allah loves you, what's the result
of that?
Huh?
When Allah loves his servant, what happens?
He tells the angels, right?
Now, he tells Jibreel, Jibreel tells the angels,
right?
So and then the angels love this person
and then he is given kabul, he is
given acceptance on Earth.
Some people might say, well, what happened with
the prophet alaihi wasallam?
No, he was accepted by the people who
also loved Allah, right?
Rejected by those who did not.
So, so al-saidi rahimahullah ta'ala in
his tafsir, when talking about this particular ayah,
he says this ayah shows the obligation of
loving Allah and its sign.
What is the sign that one loves Allah?
They follow the prophet salallahu alayhi wasallam.
The outcome of it is that Allah will
love them and from his benefits is that
Allah azawajal will forgive a person for their
sins and Allah is ever forgiving and most
merciful.
So subhanallah, we'll talk about this a little
later today, biidnillah, but a lot of people
and this is why al-hasan al-basri
rahimahullah ta'ala about this ayah.
He said, or was it other than him?
Was it al-hasan or someone else from
the Salaf?
He said, لَيْسَ شَأْنٍ أَن تُحِبُّ وَلَكِنَّ شَأْنٍ
أَن تُحَبُّ The issue is not that you
love.
The issue is that you be loved, right?
The issue is not that you are the
lover, but the issue is that you are
being loved.
How do you get to the point where
Allah azawajal loves you?
You follow the prophet salallahu alayhi wa sallam
and we'll talk a little bit about more
what that looks like inshallah on Saturday night.
Abu Najeeb al-ibad bin Sariyah said the
messenger of Allah sallallahu alayhi wa sallam delivered
an ammunition that made our hearts fearful and
our eyes cheerful.
We said, oh messenger of Allah.
It is as if this were a farewell
sermon.
So advise us, he said, I enjoin you
to have taqwa of Allah and that you
listen and obey even if a slave is
made a ruler over you.
All right, so all of that is not
directly related to the part that we're going
to talk about with, you know, in terms
of adhering to the sunnah of the prophet
alayhi salatu wasalam.
But the part I do want to highlight
here because it's very important is that many
of the sahaba were looking at this who
were with the prophet alayhi salatu wasalam at
that particular time.
We're looking at this as farewell advice.
Farewell advice is really important, right?
It's sure, anything that the prophet alayhi salam
says is going to be important, but some
things are more important than others.
Just like some of the Quran is more
virtuous than other parts of the Quran, ayatul
kursi, surah al-ikhlas, surah al-fatiha.
For example, there are certain things that the
prophet alayhi salatu wasalam said that are extremely
important and those times, for example, the farewell
khutbah of the prophet alayhi salatu wasalam and
arafah.
These are, this farewell parting advice is extremely
important for us to focus on.
So now he says, he amongst you, he
among you who lives long enough will witness
a lot of different.
So adhere to my sunnah and the sunnah
of the rightly guided khulafahs, bite down on
it with your molar teeth.
Beware of the newly introduced matters for every
innovation bid'ah is a misguidance.
So here the prophet alayhi salatu wasalam, he
says whoever among you lives is going to
see great differing and he did not say,
He said, in other words, this is something
that's going to happen relatively quickly.
Like sofa is used usually when you're talking
about something that's going to happen later.
Whereas the scene is used for almost, I
mean it's coming but it's coming quicker than
sofa.
You're going to see great differing, yani amongst
the ummah itself.
So it's almost as if the prophet salallahu
alayhi wasalam is anticipating the question from the
sahaba.
Well, what do we do when this differing
occurs?
How should we respond to that?
What is it that we're supposed to do?
And so the prophet salallahu alayhi wasalam says,
so adhere to my sunnah.
In other words, how do you, how are
you saved from the differing that happens amongst
people to hold on fast, hold fast to
the sunnah of the prophet alayhi salatu wasalam,
and the sunnah of those rightly guided khalifas,
successors who come after me, the successors who
come after me.
And most of the scholars of hadith do
not interpret this to only mean, to only
mean the way of Abu Bakr, Umar and
Uthman and Ali radiallahu ta'ala, though they
are, they enter under this title as a
first, first, what's the word?
Anyway, they are the first ones whom this
title applies to but then there are others
from amongst the way of the sahaba radiallahu
ta'ala anhum that would fall in this
category of following their sunnah that is in
broad terms.
So here the prophet alayhi salatu wasalam says
to hold fast to his sunnah and the
sunnah of the khulafa rashidi.
Why?
Isn't it enough just to say hold fast
to sunnah of the prophet salallahu alayhi wasalam?
So issues that came after the prophet salallahu
alayhi wasalam that the sahaba dealt with and
therefore what?
So follow the way that they dealt with
those newer issues.
That's, that's right there.
Just expand on it a little bit.
Yes.
Okay, so that's it.
So look at it from this angle.
The huge difference between the prophet salallahu alayhi
wasalam and Abu Bakr radiallahu ta'ala anhum
and Umar and Uthman is why?
The prophet salallahu alayhi wasalam received revelation and
nobody after him received revelation from Allah subhana
wa ta'ala.
So the prophet salallahu alayhi wasalam in that
sense from a Deeni standpoint and did not
have to make ijtihad and if there was
any ijtihad that was incorrect, that would be
corrected by Allah azawajal, right?
In that sense, that's for those from ahlul
usul that say the prophet salallahu alayhi wasalam
did make ijtihad.
I don't want to get into that.
That's a longer ba'ath.
But the point is that everybody who came
after the prophet alayhi salatu wasalam and there
was not a direct text to deal with
that particular issue.
Then he had to do some form of
interpreting of the text and some level of
ijtihad, which is to put forth effort to
come to the ruling of Allah subhana wa
ta'ala on that particular issue, right?
And so what we gained from following their
way is their method of interpreting the text
and doing ijtihad.
So the prophet alayhi salatu wasalam is telling
us what?
Understand Islam the way that they understood Islam.
And if you're not understanding Islam and practicing
Islam the way that they did, then you
have gone against my sunnah and you will
be a cause of differing.
And this is why the prophet salallahu alayhi
wasalam was so strict on bid'ah because
bid'ah is one of the main causes
of differing in the ummah and creation of
* and schisms and so forth.
It's because somebody innovates something.
And then they, yu'aluna alayhi, that is
that they form an allegiance and loyalty around
that new thing and they kick everybody else
out the club.
And those who follow that, those are my
brothers.
That's my clique and everybody else.
They're not really practicing Islam because they're not
practicing that bid'ah.
All right, and this is how schisms formed
historically and until today.
The prophet alayhi salatu wasalam said bite down
on it with your molar teeth, bite down
on it with your molars.
What what happens subhanAllah when you bite down
like the prophet salallahu alayhi wasalam, if you
put something that far back, you're not letting
it go.
You're not going to let also, you're not
going to let somebody pull it out because
that's going to cause damage.
Right?
So it's almost like fight for this, fight
to hold on to it, stick to it
tenaciously and beware of the opposite.
Beware of the opposite.
The opposite is what, muhtathat al umur, newly
introduced matters.
Those things that come in new, for every
bid'ah is misguidance, for every innovation is
misguidance.
This hadith collected by Wada'ul At-Tirmidhi,
greater Hassan Sahih and others from amongst the
muhaddithin.
The point here is adhering to the sunnah
of the prophet salallahu alayhi wasalam being a
prerequisite for our deeds being accepted because and
this is, you know, just it is very
very important and I don't want to belabor
this issue, but it is so important that
we study, that we learn.
The issue of ikhlas, we need to learn
ikhlas.
We need to learn what it means.
We need to learn the adfacts or the
maladies, if you will, and not all of
that is really important and it needs to
be learned and then it requires a whole
lot of work and effort.
Right?
But it's limited in scope.
The sunnah of the prophet alayhi salatu wasalam
is very broad in scope and if you're
going to actually follow his sunnah, this shows
us the importance of learning.
That is the only way you can know
that it's sunnah.
You have to learn.
You have to put in time to learn
your deen, right?
So that following side of things, the mutaba
'ah side, it really does require a lot
of effort on the learning side.
Now at the end, the prophet salallahu alayhi
wasalam says be aware of newly invented matters
because every bid'ah.
Every innovation is misguidance.
And this is one of the proofs that
the scholars use to negate the category of
what some may term as bid'ah hasanah
or a good bid'ah.
The prophet salallahu alayhi wasalam declared that all
bid'ah is evil, that all bid'ah
is misguidance and that there is no such
thing as good bid'ah, including that which,
you know, just came a couple weeks ago.
Those people who celebrate the birthday of the
prophet alayhi salatu wasalam or what is termed
the mohdi.
And the reality is, is that the claim
that we do this out of love for
the prophet salallahu alayhi wasalam may actually be
a valid claim.
And that is why shaykh ul-islam rahimahullah
ta'ala, he said that it is, it
is very possible that some of those who
celebrate the birthday of the prophet salallahu alayhi
wasalam will be rewarded for their love of
the prophet salallahu alayhi wasalam, not for celebrating
the mohdi.
That is, the act of the devotion of
the heart, which is loving the prophet salallahu
alayhi wasalam, that propelled them to do that,
they may be rewarded for the love, but
not for, not for the action, not for
the action.
The action is something that subhanallah, we could
say for sure, if we know when the
birthday of the prophet salallahu alayhi wasalam is,
Abu Bakr knew, Umar knew, radiallahu anhu.
Ta'ib, khalas, they didn't know, Abu Hanifah
knew, rahmatullah alayhi wasalam, Imam Shafi'i knew,
Imam Ahmed knew, yalla, khalas, after them, who?
Ibn Khuzaima, Al-Ash'ari, Ta'ib, keep
going.
Till when?
All of them, what did they do on
the birthday of the prophet salallahu alayhi wasalam?
Crickets.
Nothing.
They did nothing.
That's how they celebrated the birthday of the
prophet salallahu alayhi wasalam, with nothing.
If that was how they did it, then
why can't we just stick to that?
Then some people say, but no, we got
big sheikhs.
They also go to the mawlid.
They said, I am.
What did the prophet salallahu alayhi wasalam say?
Let's zoom in on it.
He who lives long enough will witness a
lot of differing.
Because just like those who say, because this
is the issue, they will come and they'll
say, yes, but we have sheikhs and our
scholars and our imams.
And yeah, we see some of them.
They go to the mawlid.
All right, let's put them in one bucket.
And then we got all these ones over
here that don't.
So if them going makes it right, then
them not going should also make not doing
it the right thing.
Right?
I mean, if that's the scale that we're
using, okay, but that's not the scale.
The prophet salallahu alayhi wasalam told us.
That's why I'm bringing this up here because
we have to learn how to deal with
these type of issues.
The prophet salallahu alayhi wasalam said, you're going
to witness a lot of differing.
Then what?
فَعَلَيْكُمْ بِسُنَّةِ So adhere to my sunnah and
the sunnah of the khalifah rashidina mahdina min
ba'di khalas.
I found what I was looking for.
I'm going to do exactly what Abu Bakr
did.
رضي الله عنه.
Birthday of the prophet salallahu alayhi wasalam.
That's it.
And then we're good.
And be beware of those newly invented matters.
If you look back historically where this even
came from competition with the Christians and so
forth.
I mean a long time.
A long time.
Like so let's talk about that.
The dangers of innovations.
Sometimes you need the opposite to really fully
grasp the thing that you're talking about.
How do we really fully grasp sunnah?
Where sunnah comes in?
How do we fully know what light is
if you never experienced darkness?
Now.
Define bid'ah.
الشعر طبيعي A newly invented a newly invented
way in religion that mimics the sharia through
which excessive devotion to Allah is taught.
So this is probably the best definition of
bid'ah.
It is done after much thorough research by
Imam Al-Shatibi Rahim Allah Ta'ala, 8th
century Maliki Scholar.
He has one of the most celebrated books
on the subject of bid'ah in general
called Al-I'tisaan And he has another book
where he discusses issues related to bid'ah
and Al-Muafiqat as well, which is actually
translated to English.
Believe it or not.
So he says it is a newly invented
way in the طريقة في الدين مخترعة تضاهي
الشرعية All right.
So he says it's a newly invented way
in the religion that mimics the sharia.
So when you see it, it kind of
looks like deen, right?
It has the feel like, okay.
Yeah, we're doing this because we love the
prophet.
So, you know, we do certain things.
Through which excessive devotion or exaggerated worship of
Allah subhanahu wa'ta'ala is intended.
Okay.
So the intention behind it is to go
to it is the worship of Allah subhanahu
wa'ta'ala oftentimes, oftentimes exaggerated.
The Quran declares the perfection of the deen.
Yeah.
Imam Al-Shatibi's commentary on this day, I
have perfected for you your faith.
Now, Allah azawajal says, اليوم أكملت لكم دينكم
وأتممت عليكم نعمتي At this day, I have
perfected your deen for you.
And I have completed my favor upon you.
And that is why Imam Malik rahmatullah alayhi
says, من التدعى في الإسلام بدعة يراها حسنة
فقد زعم إن محمد صلى الله عليه وسلم
خان رسالة Whoever invents in Islam a bid
'ah and he deems it to be hasana.
He deems it to be something that is
good.
Then he is actually claiming that the Prophet
salallahu alayhi wasalam betrayed the message.
He betrayed the message because Allah said what?
The deen is perfect.
Like if you add on to something that's
perfect, Is it perfect?
It's not perfect anymore.
If you if something is complete and you
put something else, Subhanallah, I want you to
think about it like this because this is
actually how some of the ulema, some of
the Salaf talked about it like this.
They said, لا يبدأ الرجل في الإسلام ببدعة
إلا ترك من السنة ما هو خير منها
يعني a person cannot invent something in Islam.
They don't bring any bid'ah in Islam
except that they have left off something from
the sunnah that is better than it.
Right?
And this is this is what you can
see like in practice, in practice, but think
about it like this.
Think about a cup that is full of
pure water.
Okay, and then somebody pours an impure substance
into it.
Then what's going to happen?
Some of the water is going to come
out of the cup and that's going to
take the place of the water.
If the deen is complete, it's full, halas,
you can't make up something new.
Nobody, I'm not aware of anybody who does
everything that the prophet salallahu alayhi wasalam did
in a day.
If we just look at the books of
Al-Qam, only the books of Al-Qam,
the prophet alayhi salatu wasalam, if you add
up the things that he would say in
the morning, in the evening, before going to
sleep, the ayat that he would read when
he would wake up and all of it's
going, I'm saying this is without salah, that's
going to take a person two hours or
thereabout.
If you add on to that the salah
of the prophet salallahu alayhi wasalam and just
read, read what he would read in Salatul
Fajr.
Read how his Salatul Dhuhr was, how his
Salatul Isha and the fact that he would
pray every night, 11 rakahs and then all
of the other good deeds that a person
could do, that the prophet salallahu alayhi wasalam
encouraged us to do.
Where does a person actually have time for
bid'ah?
That's the question.
You actually don't have time.
And so when a person introduces something that
the prophet salallahu alayhi wasalam did not do,
then they are replacing something from the sunnah
that they could be doing instead.
All right.
So this is Imam Malik rahmatullah, he said
that this person is claiming that the prophet
salallahu alayhi wasalam has betrayed the message because
Allah azawajal said the deen is complete.
So what happened?
That means that you know something that the
prophet salallahu alayhi wasalam was supposed to have
delivered that he didn't deliver.
And they're not saying that with their tongue.
I mean, that would be blatant kufr, not
saying that with their tongue.
But this is why Imam Malik said that
and he said, So whatever was not considered
to be deen on that day when that
ayah was revealed is not deen today.
It's not deen today because the deen was
complete then and so therefore there's nothing else
that can be that can be added.
Now, the prophet salallahu alayhi wasalam declared that
all bid'ah is misguidance.
The hadith of Irdad bin Sariyah.
Yeah, and that's the hadith that we just
covered.
So at the end of the hadith, the
prophet salallahu alayhi wasalam said, وَيَاكُمْ وَمُحْدَثَاتِ الْأُمُورِ
فَإِنَّ كُلَّ بِدْعَةٍ ضَلَالَةٍ Right?
Beware of newly invented matters because every bid
'ah is what?
is dalalah.
It's misguidance.
Yes.
The evilest matters are those that are newly
invented which most of you hear at the
towards the end of any khutbatul hajah.
وَشَرَّ الْأُمُورِ مُحْدَثَاتُهَا وَكُلَّ مُحْدَتَةٍ بِدْعَةٍ ضَلَالَةٍ وَكُلَّ
ضَلَالَةٍ فِي النَّارِ The prophet salallahu alayhi wasalam
emphasizing over and over again that the evilest
matters are those that are newly invented.
Whatever does any act that has no precedent.
So the prophet salallahu alayhi wasalam, He also
said and this hadith is considered to be
one of those hadith around which the Deen
of Islam revolves.
مَنْ عَمِلَ عَمَلًا لَيْسَ عَلَيْهِ أَمْرُنَا فَهُوَ رَدْ
Whoever does any act.
There is no precedent in this Deen of
ours and this affair of ours will have
it rejected.
It will be rejected.
Now, pure innovation, categories of bid'ah.
So bid'ah has two main categories.
One is what they would call bid'atun
haqeetiyah, which is like pure bid'ah.
It has absolutely no foundation whatsoever in the
Sharia.
It has no foundation in the Sharia.
Yeah.
Narrated Ibn Abbas, salallahu alayhi wasalam, while the
prophet salallahu alayhi wasalam was delivering a sermon.
He saw a man standing.
So he asked about that man.
They said it is Abu Isra'il who
has vowed that he will stand and not
sit down.
He will not come in the shade nor
speak to anybody and he will fast.
The prophet salallahu alayhi wasalam said, order him
to speak, take shade and sit down, but
let him complete his fast.
So in this Hadith Sahih of Bukhari, I
want you to picture what's happening here and
how this relates to bid'ah.
The man vowed, vowing meaning he took an
oath to Allah subhanahu wa ta'ala that
he was going to do what?
stand in the sun.
He's going to stand in the sun.
Okay, he's fasting while he's doing this.
He's not going to talk to anybody.
He's fasting.
Don't talk to anybody.
Stand in the sun.
Standing in the sun.
Is that an act of Ibadah?
Not talking at all to anybody.
Is that an act of Ibadah?
Right, but the man vowed to do this
for Allah subhanahu wa ta'ala as if
it is an act of Ibadah and he
also vowed to do what?
Fast.
Is that an act of Ibadah?
That's a valid act of Ibadah.
So what did the prophet sallallahu alaihi wasallam,
when he noticed him, what's going on with
him?
He's just standing and so they said, no,
that's Abu Isra'il and he didn't even
say a thing.
The prophet sallallahu alaihi wasallam said, command him
to do what?
to speak, to take shade, right?
and to sit down.
Let him complete his fast, complete the fast.
Why?
because that's a valid act of Ibadah.
This other stuff, this is not valid.
These are not valid acts of Ibadah in
the first place.
And so a person who, for example, was
standing in the sun trying to punish himself.
I want to get used to the punishment
of the hellfire, whatever.
People make up interesting things like you can
actually get used to that, it's not possible,
but they'll do anything.
These things are what is known as pure
Ibadah, Ibadah has absolutely no foundation in the
Sharia.
Person says turn off the lights so I
can do my dhikr.
Turn off the lights for what?
What?
That's the, well, that's, you know, no, that,
there, that has no foundation, right?
Lights, no lights, that has no foundation, tight.
But then, and most people, honestly, most people
can pick these out.
These are like pretty, they are pretty obvious,
right?
And with some ilm, a person can overcome
those fairly easy.
The issue is what they call an Ibadah
al-Idhafiyyah or relative innovation, okay?
And relative innovation is something that is distorted
by adding elements like a specific time or
a specific way of doing something, right?
Two practices that are actually prescribed, right?
They are Sunnah, right?
But a person is doing them in a
way that adds an element that would make
it not be from the Sunnah of the
Prophet shall we talk about what that looks
like?
Such as specifying Thursday night for Tahajjud prayer.
Okay.
So somebody comes and says I pray Tahajjud
every Thursday night.
Anything wrong with that?
Ask them why?
Why only on Thursday night?
Says because I don't have to work on
Friday.
So Alhamdulillah, I can take a nap after
Fajr, you know, and still, you know, get
the Jumu'ah good and everything.
Okay, khair.
He says that's fine.
Now, you ask somebody else and they say
no, because the prophet sallallahu alayhi wa sallam
talked about the virtue of Jumu'ah, the
virtue of Friday, general.
Thursday night, by the way, is Friday.
It's later to the Jumu'ah, Thursday night.
So that night is special.
So that's why I pray Tahajjud on that
night because it's special.
Here we say that, here we say that,
why that?
Because now you are restricting or specifying an
act that was unrestricted, that Allah, as well
as his messenger, did not specify.
And so it's almost as if you're putting
yourself in the place of being able to
determine that this is when an act of
Ibadah should be done.
Whereas the prophet, alayhi s-salatu wa s
-salam, did not determine that.
All right.
So this now becomes what they call bid
'ah idafiyyah or relative bid'ah.
The act of Tahajjud is fine, but specifying
it in that manner is not okay.
To specify, for example, that we're all going
to meet on the first of the month
and we're going to pray Tahajjud together in
the Masjid on the first of the month,
first of the Hijri calendar.
Okay, that would be an act of innovation,
relative innovation, because the prophet, alayhi s-salatu
wa s-salam, did not do that, did
not specify it to be done in that
way as we are specifying.
Somebody comes to say, no, but the prophet,
alayhi s-salam, even our best prayed with
the prophet, alayhi s-salam.
He prayed Tahajjud with the prophet, alayhi s
-salam, which proves that you can pray in
Jummah.
Say, we don't have a problem praying Tahajjud
in Jummah.
That's not the issue here.
The issue is specifying it in the manner
that is being specified.
Blocking off that door to a person feeling
like now, they can specify something in the
Sharia that the prophet, alayhi s-salatu wa
s-salam, did not specify.
You understand why this is a problem?
Because it's almost like he should have done
that, but he didn't.
He left it as it is, and we
leave it as is.
Now again, if there's a different reason, this
is when it's convenient for me to pray.
That's a different story altogether.
Then that has nothing to do with you
believing in some kind of virtue or specification
that is legislative.
Yeah, go ahead.
Group dhikr after the daily prayer.
Okay, what's that look like?
What do you mean group dhikr after daily
prayer?
Okay, so after Maghrib Salat, turn around, read
Surah Al-Fatiha.
Surah Al-Mulk as well.
Wow, mashaAllah, it's kind of long.
Okay, and then we are Subhanallah 100 times.
Come on, everybody.
Subhanallah.
Okay, add Salat, whatever.
Okay, why is that not okay?
Didn't the Prophet Sallallahu Alaihi Wasallam do dhikr
after Salat?
What's the problem?
Huh?
Not in a group.
Not in a group.
So now what's happening is what?
We're adding a keffiyeh or a description that
was not done by the Prophet Sallallahu Alaihi
Wasallam or any of the companions after him
for that matter.
Right?
So you just you can just look down
the line.
This wasn't done.
All, here's the issue.
And that's why I said this one is
a little trickier and it requires a little
bit more, but I just wanted to draw
your attention to it.
We don't have like enough time to go
into.
One second, one second.
We don't have enough time to go into
the details of this because the issue is
there's always the leel for it because it
has its foundation in the Sharia.
Praying tahajjud is the foundation of Sharia.
Dhikr after Salat has its foundation in the
Sharia.
They'll combine it with Ibn Umar and Abu
Huraira.
They used to go out on the first
10 days of Dhul-Hijjah and the people
used to do the takbir after they would
do the takbir.
Even if we understood that for the first
10 days of Dhul-Hijjah, what does that
have to do with after Salat?
Like the prophet, alaihi salam, prayed five times
a day.
Starting in Mecca and all of the time
in Medina.
Like if you just take the 10 years
plus in Medina, right?
Five times a day and we don't have
one narration, not one.
Would the prophet, alaihi salam, and the sahabah
did that after Salat?
How many times are we talking?
You're talking 150 Salat a month, 12 months
out the year.
I mean, you're just talking a whole 18..
What's that?
1800 Salats a year.
Whatever, 18,000 Salats for the 10 year
time period, right?
And not one narration.
If it was better, they would have beat
us to it.
Not like the mushrikeen said, The mushrikeen said
about the sahabah, they said if that that
deen was good, they wouldn't have beat us
to it, right?
Because they were from Quraysh.
They were, you know, big and bold and
you got Bilal and Suhaib al-Rumi and
others except in Islam, right?
That didn't have the same nobility, the same
noble lineage that they had.
So they said if that was good, that
Islam thing, they wouldn't have beat us to
it.
Now we say the opposite.
If it was good, they would have beat
us to it.
They would have beat us to it.
So last one, specifying.
Specify Friday for visiting the cemetery.
Isn't Friday such a great day?
No, it is the best day of the
week, Eid al-Azhar, the best day of
the week.
Then the Prophet sallallahu alayhi wasallam say, Go
visit the graves, go visit the cemetery.
It reminds you of the hereafter.
Great day of the week, Friday, the greatest
day of the week.
And the Prophet sallallahu alayhi wasallam said, do
it, reminds you of the hereafter.
What's our problem here?
The problem is specification.
Okay, that we are now adding a description
to this act of Ibad that the Prophet
sallallahu alayhi wasallam did not, did not add.
And now we are taking the place of
prophetic guidance on those particular issues.
Again, this one requires a lot more detail
and so forth.
But the issue was or the idea was
to introduce you to the concepts.
The rest inshallah ta'ala will cover next
week because we need to stop in three
minutes so that the adhan can be called
and then for salat to take place.
But we're going to go over these two
lines inshallah ta'ala or more next week.
Okay, so you'll see in some versions because
the verb is actually but for poetic license
and for it to fit the scale.
So what we're covering in these lines are
what are known as the Arkan of Al
Ibad Al Qalbiya or the the pillars of
the devotion of the heart, which is hope
in Allah Azawajal, fear of Allah Azawajal and
loving Allah subhanahu wa'ta'ala.
Those three will cover bi-idhnillahi ta'ala
next week.
And right now I'll take some questions inshallah
ta'ala because I know you had a
question but for those real quick.
So they're building their journey.
Okay, they're building their journey.
As a matter of fact, you can look
and see here, right?
They're building the stations of their journey of
their route.
Okay, between hope and fear of a Dayyan,
Dayyan is a name of Allah subhanahu wa'ta
'ala that comes in the Sunnah of the
prophet aleyhissalatu wasalam is not found in the
Quran like some of the other names of
Allah Azawajal that are only found in the
Sunnah, like what?
You know, I know another name, not Sattar,
Sateer, Sateer.
Anything else anyone else?
Okay, between hope and fear of a Dayyan,
a Dayyan from the word Deen, which in
this context means account and many of the
ulema when they talk about Yawm al-Din,
what is Yawm al-Din?
It is the day of Hisab.
It's the day of account.
All right, so we're going to cover that
in the line after bi hurmati Muhammad al
-Mustafa wa bi siri Surat al-Fatiha.
Next week, you had a question?
Yeah, I mean it falls in the same
category.
It's not something that the prophet aleyhissalatu wasalam
did and therefore we should we should stick
to what the prophet sallallahu alayhi wasalam said
and did.
Yes, especially those things that are repetitive like
Salah.
Yes, his question was, is the second type
of Bida'ah, which is al-idhaafiyah, relative
Bida'ah, is that worse than the first
type, which is which is al-Bida'ah
al-haqiqiyah or pure Bida'ah?
No, in general, no, in general, there's a
lot of Shubha associated with the second type
and people are often excused in the Sharia
for Shubha, people are often often excused for
a Shubha, just like you had some of
the Sahaba who even after the death of
the prophet aleyhissalatu wasalam were known to drink
wine.
And when they were asked about that, they
actually thought that the ayah was still in
play for it not being simple.
And so Umar رضي الله تعالى عنه يعني
during his Khilafah, he brought them to account
for that and none of the Sahaba by
Ijma' ash-Shaykh Hussain Taimur رحمه الله تعالى
says, none of the Sahaba may take fear
of them because they were Mutawwileen, that is
that they were misinterpreting based on a Shubha.
So a lot of people who fall into
the other category of Bida'ah, there's a
Shubha related to that and they need to
learn.
And once you also grow in your reverence
for the sunnah of the prophet صلى الله
عليه وسلم and for the fact that he
actually brought this message in its entirety and
that the deen is complete.
You won't find room to do those other
things.