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 hell 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