Tom Facchine – Two Complementary Hadith

			Salam aleikum wa rahmatullah. Join us at eurocon masjid for a new series 99 Hadith to revive the
heart we'll be releasing it every week in sha Allah Tada. It's based off of the work of Eman, the
Saudi that is a global abroad. This month I will hand it off. So I'll start with Selena. For the
first video of the series 99 Hadith to revive the heart. We have actually two Hadith and they go
together because they're complementary. And these two Hadith are very well known, and they are
actually customary they are traditionally the first two Hadith that many books of Hadith begin with
because of their comprehensive nature and how they affect everything that Dean. So the first hadith
		

			is the hadith of Ahmad. The Allahu Anhu who said that he heard the Prophet sallallahu alayhi wa
sallam said, in the meta meta vignettes what in the Melaka Limra in Manoa, someone can attach to the
law he would have solely for his daughter with Allah. Allah Allah He was only men can attach to who
either dunya usuba Oh am rotten Yankee haha, that has lots of who ILA Ma has a more technical
knowledge that the Prophet sallallahu alayhi wa sallam said that every action is according to its
intention, and that everybody is going to be rewarded by what they intended. So whoever made hijra
for Allah is found Otto and His Messenger sallallahu alayhi wa sallam, then his Hijra is for Allah
		

			and His messenger. So Allah and whoever made hijra for the dunya in order to get something from or
in order to marry a woman, then his Hedra is for whatever he migrated for, and hydro were translated
here as migration. Before commenting on this hadith will mention the second one because as we said,
it's complimentary. It's a hadith of Aisha Radi Allahu Anhu said, the Prophet sallallahu alayhi wa
sallam said, I'm an asset of the emery NAMA, men after tofi and Marina, however, Malissa men who are
who are not, or in another narration, men Army War, and this is also a difficult ally. A translation
of this hadith, roughly speaking, is whoever introduces in our sort of business in this our business
		

			which is customarily understood as the religion that which does not from it, then it has to be
rejected and in another wording, whoever performs an action that is not in accordance with this
affair of ours. And again, this affair of ours is referring to the deen of Islam than it is
rejected. Why are these two Hadith so central to our tradition? And why are they paired together,
because they can govern both the interior and exterior aspects of faith, the first Hadith of the
Ummah, governs the internal aspects of our religion. And that is that of intention, that intention
is the single most crucial and important thing literally your salvation depends on it. With a good
		

			intention, even if you mess up Allah spawn to oughta is likely to have mercy upon you. Whereas if
you have an evil intention, you have a bad intention, it doesn't matter what you do, it's going to
be a source of regret and punishment for you in the afterlife. So when it comes to when it comes to
our ritual worship, when we talk about worshiping lost power to audit, you can take the best actions
imaginable. Okay, we'll take sujood right, getting down the floor and prostrating to a loss phones
audit, or we take prayer or we take to audit, if we have any of these and they are paired with the
proper intention to singling Allah subhanaw taala out alone for worship and devotion and gratitude,
		

			then these things are the highest ideals when it comes to human action, human obedience. And if only
if we keep the outer shell of those actions, the same, the prayer the DUA, the prostration, etc. But
we hollow out there inside, and we corrupts the intention to something else. Either somebody is
making their worship towards some other objects or some other entity, or somebody is doing these
things to show off. They're not doing it out of gratitude and worship to Allah's power to Allah,
then it completely ruins the merit of these actions. And it actually instead of being for you in the
afterlife, it becomes something that is against you. And we have other Hadith from the Prophet
		

			sallallahu alayhi wa sallam, of which one day is very famous, where he said that the first three
people to be dragged into the hellfire, that day of judgment are three people who you wouldn't
expect the person who recites the Quran, and the person who is very generous, and the person who is
out there fighting supposedly in the way of Allah. Now, what the end of the Hadith reveals is that
these people have the right outer external actions. They were doing things that the Quran and the
Sunnah, say repeatedly are great things to do. However, they were doing it for reputation, they were
doing it so that other people would look upon them in a certain way and treat them in a certain way.
		

			And because of the rottenness of their intention, that they were met with punishment in the
afterlife. May Allah protect us all from that. The second Hadith governs the external output, the
external aspect of the deen because it's not nearly enough. It's not adequate or sufficient to have
a good intention because
		

			People can have good intentions. But even in English, we say that the road to * is paved with
good intentions, even if we don't necessarily completely subscribe to that in our Arcada as a
Muslim, the grain of truth here is that you can have a good intention, quote, unquote, but the
action that you're doing can be completely wrong. Okay? And so we do put equal weight on the
validity of the external action that you're doing. If I was going to say, for example, that I wanted
to worship Allah subhana data by becoming celibate by never getting married and never having
children and things like that, then this would be rejected from me because it's not in accordance
		

			with the Sunnah of the Prophet sallallahu alayhi salam, and it's not in accordance to the guidance
that the last round to Allah gave him the Koran. This is something that I would have been
introducing in the deen and obviously the deen is something that I can't know about on my own I rely
upon ye I rely upon revelation and guidance from beyond that was communicated to the messenger
sallallahu alayhi wa salam, in order to shape the parameters of what are acceptable actions for
ritual worship, worship is all about proving and demonstrating our gratitude to Allah subhana wa
Tada. And nobody gets to decide what it looks like to be grateful to Allah subhanaw taala except for
		

			Allah. So that's why we put emphasis and care and caution when it comes to our external acts. They
have to be in accordance with the Sunnah, they have to be in accordance with the guidance that Allah
subhanaw taala gave. There is a caveat to this, however, that when it comes to the deen because some
people understand the second Hadith, about which is essentially about innovation, things that are
innovated in the religion. Some people understand this hadith in an overly general way. And what I
mean by that is that there are some things in the deen that will never ever change. We all agree to
that. But there are some things within the deen that can change or better said, there are things
		

			within the Sharia. The city has internal mechanisms that allow certain rulings to change, whether
it's according to time and place, or whether it's according to custom, or whether it's according to
the interests of all those involved, depending on the situation. Now we are between a rock and a
hard place. And we're between two extremes. Because we live in a society in a time where we've seen
people fall into two extremes on this issue. There's one group of people who act as if everything in
the Sharia is completely fixed, and you can't have any change whatsoever. They even deny the
internal indigenous mechanisms that would provide for change within the city that Allah spelled the
		

			otter and the province of Allah when he was legislated themselves. But then on the other extreme, we
have people that use those internal mechanisms that are found in the city out organically, and they
abused them. And they actually use them just as an instrument to get rid of all of the guidance that
we have, from the last fall data and according with either their whims and desires, or whatever
ideological sort of project and agenda they've signed up for, and the truth is in the middle, when
it comes to things that can change in the Sharia. We take the example of the ruling of last camels
at the time of the Prophet Muhammad sallallahu alayhi wa sallam, he was asked about what to do with
		

			runaway camels. And he basically said to leave them, either they'll find their owners or the wolf is
going to get them. But then when it came to the time of Earth men, Radi Allahu anhu, when he was the
Khalifa when he was the ruler, that Ameerul Momineen, leader of the believers, he changed this
ruling. And he said that we're going to gather them up, we're going to protect them, et cetera, et
cetera. Was it with manna or the Allahu Anhu? Changing the Shakti? Was he violating the command of
the Prophet Muhammad sallallahu alayhi salam was he violating this well known Hadith that whoever
introduces a matter in the steam that that is not from it, then it is rejected? No, he was not he
		

			was acting in accordance with the Sunnah, because within the city, we have certain rulings that are
tagged with it, they are things that the there's no discussions around whether you have to implement
them or not. And there's other rulings in this video that are more on the law, there are things that
have a tat legal behind them. And that means that they have a a rational cause. And if the rational
cause of that ruling changes, then the ruling changes as well. And this is why it's important to be
well grounded in your studies of the study off because there are well regulated processes to
determine which rulings are fixed and can never change, which ones have tapped either which ones are
		

			subject to change, and they put guardrails to make sure that they're not changed willy nilly, and
they're not changed in a way that is problematic, but rather than they are changed in accordance
with the principles of Islam, and no change that is internal to the Sharia can ever do away or
undermine the Sharia in a fundamental way, that is not what we're talking about. And so in summary,
we have two Hadith here very fundamental Hadith for understanding the deen one in which communicates
that the most essential thing to protect is our intention and whatever we do, and to not rest on our
laurels and assume that just because we're
		

			involve with dour just because we have a little bit of enemy, that we are okay and we're saved and
we're doing good work. We have to constantly every morning wake up and question ourselves as to the
intentions. Why are we doing this? Are we doing this for the pleasure of a loss of our data? Are we
doing it to serve our own egos? And how would we be able to fix ourselves if it were the latter, and
then the second Hadith which stresses the importance of adherence to the Sunnah, when it comes to
the matters in the deen that are fixed, that cannot change that it has to be sanctioned by Allah
subhanho data