Yaser Birjas – TaSeel #58
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AI: Transcript ©
Alhamdulillah rabbil alameen, salallahu wa sallam, mubarak a
'nabiyyuna muhammadin wa a'la alihi wa sahbihi
wa sallam, tasliman kathira thumma ma ba'd.
Tonight we have a very, very important chapter
from the book of Imam Ibn Qudamah, rahimahullah
wa ta'ala, mukhtasar bin Hajar al-Qasideen,
in speaking on the refinement of character.
And that chapter is on the qualities that
you should be considering in a person you
would be calling a friend.
Like when you have companionship in your life,
who are these people they should associate yourself
with?
And I don't know if you've ever heard
that before but they say you are, you
are usually the average of the ten people
you associate yourself with.
You're the average of ten people.
So ask yourself who are these ten people
that you mostly associate yourself with?
In terms of their ilm, in terms of
their akhlaq and their manners, in terms of
their goals in life, in terms of their
accomplishment, in terms of their, whatever quality you're
looking for in their dunya and so forth,
all these matters.
Ten people, who are these people you associate
yourself with the most?
You're most likely the average of these ten
people.
And if you realize that your companionship is
not in the high tier of the best,
of the best, that means you are falling
way behind.
If you're gonna need to upgrade yourself, you
also need to worry about upgrading the quality
of companionship that you have around you.
Also, we do have so many people we
call them friends.
But in reality they're not necessarily friends, they're
just acquaintances, that's it.
An acquaintance, someone that you know of.
Or you have some like casual conversations with
everyday.
Alhamdulillah you come to the masjid, you meet
tens of people.
And they're all, mashaAllah, considered friends.
But how many of these friends you can
call sahib?
And that's exactly what Imam Ibn Qudamah is
gonna be talking about.
The person you call sahib is the one
you have very close companionship with.
And he says, in order for this to
help you and benefit you in the dunya
and the akhira, you have to look for
the best qualities.
What are these qualities?
This is the chapter we're gonna be speaking
about inshaAllah.
Bismillah.
This hadith is a hadith in hasan.
She's an acceptable hadith in terms of authenticity.
And the Prophet sallallahu alayhi wa sallam made
it very clear to you.
And there's another narration for it, another meaning
for it by saying, Tell me who are
your friends, I can tell who you are.
And if I see who you are, I
can tell who your friends are.
Because as sahib sahib.
Which means friends gravitate.
So if you have friends who have good
qualities, it will rub off on you.
And if you're showing bad qualities, you'll most
likely associate yourself with those who are not
so good.
So that's a very important principle and very
important concept.
You cannot, as a human being, survive without
having a social circle around you.
They don't have to be relatives, but we
call them friends.
And these friends can be your gate to
Jannah or otherwise.
Which means, what we said earlier, they can
be friends.
But can they be sahib?
Someone who you trust your life in the
dunya and the akhira with.
He says, What does that mean?
He says, look, when people look for friends,
what do they look for exactly?
Like we said, you know, it gravitates.
So people, they look for somebody who is
like themselves.
And that's what they say in the saying,
They say that birds of the same feather,
right, they flock together.
Because they always go together.
So the same thing, he says, we look
for traits, and most likely the traits of
the people we look for is a reflection
of what we have.
So if you're looking for some people who
are rich, some people who are funny, some
people who are just, you know, they like
to party, then this is some of the
things that you're looking for perhaps.
But if you're looking for something serious in
life, you want someone who would help you
with your education, someone who would help you
with lofty goals in the dunya, to become
more generous, to become more righteous, and so
on and so forth.
You look for people of that nature.
So he goes, the qualities we look for
in the sohba is different based on what
is the objective of that companionship that you're
looking for.
So he says there are many ways or
different objectives for the sohba.
And he's going to mention a few of
them right now.
They can be worldly, dunyaviyah, like one's wealth,
maal, status, jah, or mere affection, istinas.
They can be worldly, dunyaviyah, like one's wealth,
maal, status, jah, or mere affection, istinas, through
seeing, mushahadah, and discussing, muhawarah, which is not
what we wish to discuss here.
So what he says over here, there are
two major ones that people look for.
Number one, matters of dunya.
You're looking for someone for what?
Someone you can benefit from them financially.
You want someone who is good in business.
You would like to become associated with this
individual because they might get you rich at
some point.
Some people, he says, mujarad al-istinas.
Istinas means what?
I just like this person.
I feel chemistry with them.
When I'm with them, it just makes me
feel good.
Why?
Because I want this just to go out
together, to hang out, have a cup of
coffee, cup of tea, you know, go together
somewhere.
That's istinas.
Like there isn't really no much value other
than just killing time without having to have
any taqalla for this individual.
He goes, this is not what the sohbah
that we're looking for over here.
That's not what we're going to be talking
about.
He goes, the main sohbah we're looking for
is the one that is going to bring
you closer to Allah SWT.
How so?
Go ahead.
There are many ways one can benefit when
it comes to his companion's religion.
He can benefit from his knowledge, ilm, and
action, aml.
And his status can protect him from the
harm of those who ruin people's hearts and
distract from worship, ibadah.
So what's the meaning of this, he says?
What we're looking for is al-diniyya, the
religious one.
The sohbah, there's religious sohbah and companionship.
That is dini.
And how so?
He goes, because when you do something for
the sake of Allah SWT, because you will
find you benefit from them in terms of
knowledge, sometimes in terms of practice of the
deen.
Like, he said, hey, do you have wudu?
Yes, let's go to the masjid.
You didn't plan to go to the masjid.
But subhanAllah, they pull you to come to
the masjid.
You're sitting with them, they remind you with
a hadith, with an ayah, that they learned
or maybe they benefit from or they heard.
So you benefit from their knowledge, alhamdulillah, rabbil
ameen.
He says, sometimes you benefit from them because
of their status.
They have, alhamdulillah, a strong status that will
protect your deen.
Especially, he speaks about time in the past
where religious people were persecuted because of their
faith, because of their practice, because of their
activism in the community.
And it still happens in some Muslim community
today.
So you pursue the companionship of some of
these people of status so that they will
help you to maintain your ibadah, your deen,
keep you safe from anybody who could affect
your heart and your imam.
Like, astaghfirullah, they go after you, they harass
you, they keep calling you for questioning and
so on.
It just bothers you so much.
But you need somebody to shield you from
all of that.
Because that is beneficial companionship that you can
have in the dunya because it benefits your
akhira and your deen as well too.
He can benefit from his wealth if it
spares him from wasting time in seeking provisions.
How is that?
Like when you go to somebody, you want
their companionship, mashallah, alhamdulillah.
Wealthy people.
So they employ you, alhamdulillah, or maybe they
hire you for some small business or something
to do.
And they give you gifts that will be
sufficient for you from going to spend time
to work and will waste time that you
could have used for ilm, for ibadah, for
deen, and spending time with your family.
He can also seek his help, istinaab, in
carrying out important tasks which make him an
asset in times of hardship, masahib, and strength,
quwa, in various situations.
Like say, you have somebody who doesn't have
ilm, doesn't have knowledge, doesn't have money, doesn't
have status, but mashallah, they have muscles.
So these people, mashallah, mean they're very helpful.
You call them, hey, can you come?
I would like to move this cabin or
this table.
Could you help me out with this?
Or you have your car, for example, that
broke on the highway.
You call them, they come, they're very helpful.
Like some people, subhanallah, they're very helpful.
So you have good companionship with them, not
because you're trying just to benefit from that,
rather the result of that companionship that brings
this benefit, which is good for you in
the dunya and in the akhira.
He can also benefit from him by hoping
for his intercession, shafa'ah, in the afterlife.
For one of the predecessors said, Have many
brothers, for each believer is allowed to intercede.
So what he says over here, basically, the
least that you can benefit from your friends
is what?
Shafa'ah on the Day of Judgment.
Like on the Day of Judgment, Allah subhanahu
wa ta'ala says, قَالَ الْأَخِلَاءُ يَوْمَ بَعْضُهُمْ
لِبَعْضٍ عَدُوهُ إِلَّا الْمُتَّقِينَ That those friends on
the Day of Judgment, they are going to
be enemies to each other, except for the
righteous ones.
What do they do to each other?
They testify for one another.
They intercede for one another.
As mentioned in the Prophet's sermon, حَيْثَ الشَّفَاعَ
الطَّوِيلِ The long hayth of shafa'ah, when
people cross over the bridge over Jahannam.
And then the righteous people or the good
ones, they pass across the bridge.
And then after some time, they start looking
around, they find some missing people.
So they call upon their Lord, سُبْحَانَهُ وَتَىٰى
رَبَّنَا إِخْوَانَنَا كَانُوا صَلُّمُونَ مَعْنَا وَصَلُّونَ مَعْنَا لَنَرَهُمْ
بَيْنِنَا Our Lord, our brothers.
They used to pray with us.
They used to fast with us.
We don't see them with us anymore.
And Allah subhanahu wa ta'ala will shield
the bodies of these mu'mineen.
Say, go into Jahannam and get them out.
So they start getting them out one degree
after the other one.
So you can imagine that shafa'ah, if
you have so many friends like that, and
laa qadrallah, may Allah protect us from being
in that position.
But someone fails to pass the bridge, then
eventually you have so many good people get
you out of that problem.
But I hope inshallah ta'ala you'll be
among those who pass the bridge.
You don't have to be in there.
But at least you know that I can
depend on some friends like that.
Also, some of these friends were mentioned, Hayth
al-Nabi ﷺ, that on the Day of
Judgment, when there will be no shade but
His subhanahu wa ta'ala, He said, رَجُلَانَ
Two people, تَجْتَمَعَ عَلَيْهِ تَحَبَّ فِي اللَّهِ They
love each other for the sake of Allah
azzawajal.
When they meet for His sake, when they
separate for His sake.
So that kind of companionship I need, because
it's gonna benefit me with the shade on
the Day of Judgment even when there will
be no shade but His subhanahu wa ta
'ala.
He says so, يُنِيدْ أَنْ تُكْثِرْ مِنَ الْإِخْوَانِ
Meaning you need to, as many of these
brothers and sisters you have in your life,
you need to increase the number of them.
So, but be careful though, when you say
increase that number, it comes also with some
responsibilities.
That you owe them some huquq as well
too.
Not all of them are going to be
the closest sahib to you, but at least
you have people that you can depend on
when there is a need insha'Allah wa
ta'ala.
For each of these benefits, specific conditions must
be fulfilled.
In general, your preferred companion should have five
qualities.
He said there are so many qualities you
need to look for in these people.
But keep in mind five things.
What are they?
Yes.
He should be a person of intelligence.
Number one.
That's number one.
To have someone with aql, meaning sensible person.
And fine character.
Number two is fine character.
That has good akhlaq, good manners.
Number three.
He must not be a shameless sinner.
Fasiq.
You don't want to be with somebody who
is always unfortunately boasting about their sin.
Number four.
Innovator.
Someone who could hurt your deen and your
practice of the deen.
Number five.
Or a person who is greedy, haris for
this world.
Like this person is always after the dunya.
Every time with them, they go and pull
you to the market.
Talk about the dunya.
And discuss the matters of the dunya.
The price is going up.
The price is going down.
Nothing about the akhira.
So these are five qualities he said you
need to be looking for.
And now he's going to start explaining these
five qualities.
Yes.
Intellect is one's capital.
That's the number one quality.
He says, أما العقل فهو رأس المال Like
this is the capital.
If somebody who has no aql, is not
sensible, not reasonable, you'll be dealing with what?
With someone who is completely bankrupt.
Whatever they're going to offer you is nothing.
They offer you nothing.
If they don't have a reason, sensible mind,
whatever comes out of their mouth is going
to be nonsense.
And it's going to hurt you.
Yes.
Intellect is one's capital.
There is no good in the company of
an idiot as he wants to help you
but only ends up causing harm.
I think it's well self-explained, Imam.
There's really no benefit of being in the
company of an idiot.
They try to benefit you but because they
don't have the sound mind for it, they
go to hurt you.
They think they would like to help you
with something and they break everything for you.
So be careful with that.
Yes.
What we mean by an intelligent person is
someone who understands the reality of things either
by himself or after someone explains to them.
He says, someone who is aql, although the
translation bothers me sometimes when they use intelligence
for aql.
In the Arabic language, the meaning of aql
is not really intelligence, it's much more of
perception, which means it's reasoning.
The cognitive capacity of a human being, a
human brain.
He says, someone who is reasonable.
That's what it means.
Reasonable in a sense that they understand things
the way they are because they look for
the truth in these matters.
Or if you talk to them and you
remind them, they listen.
They're not arrogant.
They're not stubborn.
Their ego doesn't come in their way.
So someone, when you speak with them, you
can reason with them.
This is the kind of person you need
to associate yourself with.
That's the first quality.
Number two.
Number two.
With respect to fine character, it is a
must.
For many people are intelligent but are easily
overtaken by anger, ghadab and desire, shahwa.
There is no good in the companionship of
such a person.
I think we spoke about akhlaq in the
last session, the session before that in details.
The importance of having someone with good akhlaq
and good manners.
They will bring you the closest to the
Prophet ﷺ on the Day of Judgment.
And if someone has no akhlaq and no
manners, then how do they behave?
Recklessly.
You don't want someone, associate someone with someone
like that.
Number three.
As for a wild sinner, he does not
fear Allah subhanahu wa ta'ala.
And if a person does not fear Allah
subhanahu wa ta'ala, one is not safe
from his mischief and cannot trust him.
They can easily betray you.
If they had to choose, they probably would
drop you at the fastest moment.
They can.
So therefore, you cannot trust someone who doesn't
fear Allah subhanahu wa ta'ala.
You cannot trust someone if they don't really
respect Allah subhanahu wa ta'ala's commands and
judgments.
So therefore, be aware of that.
Number four.
As for an innovator, it is feared that
his companionship leads to accepting his innovation.
And we covered that in details in the
last session.
Hadhrat Mubtadir, whether he is someone who is
calling for the bid'ah or just for
personal practice, still though, associating yourself with someone,
it might make you start practicing their bid
'ah.
And what's the problem with that, O Jama
'at?
What's the problem with that?
Why is it more dangerous to associate yourself
with a Mubtadir than someone who is a
non-believer?
Because the non-believer, you know he is
a non-believer, so you are kind of
like cautious about taking anything from them.
But the Mubtadir, of course, obviously, your assumption
that they are Muslims for sure, there is
no doubt about it.
So you assume whatever they present to you
is the right thing.
So it's harder to convince someone to quit
a bid'ah, you know, because they believe
they are doing the right thing.
Yes.
Questioner 2 Omar Ibn Khattab said, Accompany the
brothers of truthfulness, and live under their wing,
for they are an adornment in times of
ease, and an assets in time of calamity.
Think the best about your brother unless he
comes to you with something that angers you.
Stay away from your enemy.
Be cautious with your friend, except for those
who are trusted.
Ameen.
And no one is trusted, save those who
fear Allah SWT.
Do not accompany a Fajr, and learn from
his sinfulness as a result, and do not
tell him your secrets.
Consult those who fear Allah SWT regarding your
affairs.
Now, if we are going to be explaining
every sentence over here, of Omar Ibn Khattab's
statement, we are going to have to have
a whole session for that, ajma'a.
But definitely, it's one of the most valuable
sessions, expressions, or paragraphs.
Now keep in mind, Imam Ibn Qudamah did
not mention the fifth in details.
وَلَا حَرِسْنَ عَلَى الدُّنْيَا Someone who is keen,
and someone who is actually so careful for
this dunya.
But it's going to come with a discussion
later on in the other paragraphs, as part
of the general details.
So Omar Ibn Khattab said, when it comes
to the brothers, if you'd like to find
a companion, someone that you could call a
sahib, look for someone who is trustworthy.
اخوان الصدق Like, when do they become truthful
to you?
When you go through difficulty and hardship.
That's when you can scrutinize between those who
are truly sahib, and those who are not.
Those who believe everything is said about you
immediately, versus those who would say, I can't
believe that he's a good man, or a
good lady.
So those are the people that you, they
trust you, because they know your qualities.
He says, because they are زينة فالرخاء When
times of ease, mashallah, adornment for this life.
And a time of difficulty, they're like an
ammunition.
You can take them, subhanallah, against anything that
happens to you in this life.
And he says, when it comes to dealing
with your brothers, make sure that you always
assume the best from them.
Until you know for sure, you see from
them, what's going to make you maybe cut
ties with them.
Like we talked about in the past.
Some they start training away from Allah SWT,
they become مبتدع, and so on.
So you're going to start cutting ties with
them.
Stay away from the enemies.
And make sure to warn your friends as
well too.
And be close to these people.
And closest you be with the أمين, the
most trustworthy person.
And the trustworthy person is the one who
truly fear Allah SWT.
Let's move on to the next paragraph, inshallah
wa ta'ala.
Yahya Ibn Mu'adh said, Yahya Ibn Mu
'adh said, What a terrible friend someone is.
If you need to tell him, remember me
in your supplications.
Or whom you need to live in fearful
flattery with.
Or whom you need to present excuses to.
Three things.
What kind of friend is that, that you
have to remind him to make du'a
for you.
Like if you guys don't make du'a
for each other over here in this room
here, we're missing out a lot.
Like how many times when you try to
make du'a, and you remember your brothers
in Ta'seer for example.
Or you remember people you went with for
Umrah.
Or people pray with you for fajr in
the masjid.
Or you walk with them to the masjid
and come back again, subhanallah.
How many times you remember these people and
you just mention them, whether by name or
collectively.
Like what he's saying here is that, we
don't have to wait for our friends to
ask us to make du'a for them.
It's supposed to be our duty towards our
friends.
As sahib.
Because I love them for the sake of
Allah SWT, and I wish them the best
as well.
The second thing he says, and you shouldn't
be dealing with them, tiptoeing around them.
Like you're careful, you choose your words, you
always choose what you say and how you
say it.
It's too much.
It takes too much energy to live with
these people that you have to be sensitive
around them in everything you say or you
do.
Their friends, they're forgiving.
They forgive.
They trust you.
They believe in what you're saying.
And they don't really have that ego.
So therefore, it's easy to be around those,
you can call them sahib.
And he goes also, وَلَا تَحْتَجَ أَن تَعْتِدْرَ
إِلَيْهِ If you made a mistake, before you
even tried to apologize, they were willing to
forgive you.
That doesn't mean to apologize when you make
a mistake.
But if you have a true friendship with
somebody, a true sohbah, you're both gonna come
together by him telling you, it's okay.
And you tell him, no, I have to
apologize.
I have to kiss your head.
He said, no, no.
You don't have to do that.
But because we care for each other and
worry for each other as well too.
Once a group of people went to Al
Hasan and found him sleeping.
And one of them began eating from the
fruits that were in the house.
When he saw this, he said, May Allah
subhanahu wa ta'ala have mercy on you.
This by Allah subhanahu wa ta'ala is
what brothers do.
But I mean, that's a little bit different
these days.
If someone does this today, they're gonna call
the police for you.
So be careful.
Like imagine you come in the living area
or the kitchen area and you find one
of your brothers from the masjid eating your
food, mashallah.
Right?
So what he says back in the days,
he came to visit his friend and he
was told he was asleep.
So kind of like he was allowed to
come in.
He sat down.
He didn't have to seek permission.
He found the food on the table.
So he started eating from the fruits there
on the table.
And when his friend woke up and he
saw him, mashallah, serving himself, he was so
happy that my friend, he considered himself family.
He doesn't have to seek permission from me
to be part of it.
So he was so happy that his friend
actually reached that level with him.
But again, it's a culturally appropriate practice.
You can't do this if it's not appropriate
in your culture.
So be careful.
Abu Jafar once told his companions, do some
of you put his hand in his brother's
pocket and take what he wishes?
They said, no.
So he said, then you are not brothers
as you claim.
And now everybody is taking space away from
each other right now.
Right?
Imagine, imagine, if you just, Musalli, Abdullah Aziz,
just move a little bit, right?
Imagine, subhanallah, you don't even have to ask
your friend or your brother, right?
You just put your hand in their pocket,
grab whatever cash you want, because they want
to buy something and just give him back
his money.
You know, sometimes it does happen.
And I remember when we were younger, honestly,
it was much easier for us.
Because we were all broke anyway.
So we didn't have that much.
So when we take from each other, you
know, we know that I'm gonna someday give
it back to you or maybe help you
with something else and so on.
It was much easier for us to do
that.
Nowadays it's different.
Now you put your hand in someone's pocket,
you grab maybe a credit card.
God knows what's the limit for it.
Right?
So it's a little bit different.
But the idea he says that, Al-Ikhwa,
when they see no boundaries among themselves.
All of this again is culturally appropriate as
well.
Naam.
It has been narrated that Fath al-Mawsili
once went to see a friend of his,
Isa al-Tammar.
But he was not home.
He then told the servant girl, Bring me
my brother's purse.
She brought it and he took two dirhams
from it.
When Isa returned home, she told him what
had happened.
Isa said, If you're speaking the truth, you
are free.
Then he looked into the purse and found
she was right.
Then he freed her.
Subhanallah.
Like he came to the house.
He wanted to take money from his friend.
He wasn't there.
So he told the servant, He says, Could
you please give me his cash?
So she gave him the cash.
And he took two dirhams.
And he gave her back.
He says, Just tell him I took two
dirhams.
And he left.
So when he came back and he asked,
Anyone shows up?
He says, Yeah, your friend's one.
So he came and he took two dirhams
from your money.
He goes, You swear he did that?
She says, Yeah, he did.
He says, You know, if you return the
truth, you're free.
Like he was so happy, so excited that
his friend did not have those barriers.
There is no takalluf, as we say.
Like there is no formalities between us.
So when I need money, your money is
just like my money.
Again, that shows a high level of spirituality,
jamaah, and trust in one another.
It doesn't work in every culture at every
time.
But if you can reach with your friends
at that level, Subhanallah, that would be an
amazing thing.
Because we trust that whatever they take, they're
decent, they're honest, they're going to pay it
back, they will take care of themselves, they're
doing it for the right reason.
So therefore you trust them with that.
But nowadays the intentions are different.
May Allah subhanahu wa ta'ala purify our
intentions, Ya Rabb al-alameen.
So these are the five qualities he mentioned
about your sahib.
Number one, to be someone with reason, reasonable.
Number two, someone with good manners.
Number three, somebody who is not known to
be fasiq, means sinner.
Number four, someone who is not mubtada, has
innovations.
And number five, somebody who is not after
the dunya.
Someone who is not after the dunya, rather
he is actually after the akhirah.
So may Allah subhanahu wa ta'ala provide
us with sohbah that will be good and
beneficial to us in this dunya and in
the akhirah.
Wallahu a'lam.
Shall we move on to the next book
inshaAllah ta'ala?
So we are on hadith 31, page 495.
If you're following with us.
Hadith number 31 inshaAllah ta'ala.
And again, page 495.
الحمد لله رب العالمين صلى الله وسلم وبرك
على نبينا محمد وعلى آله وصحبه وسلم تسليما
كثيرا ثم أما بعد الإمام النووي رحمه الله
تعالى He chose hadith number 35 to be
عن سهل بن سعد السعدي رضي الله تعالى
وارضاه قال جاء رجل إلى النبي صلى الله
عليه وسلم فقال يا رسول الله دلني على
عمل إذا عملته أحبني الله وأحبني الناس فقال
ازهد في الدنيا يحبك الله وازهد فيما أيدي
الناس يحبك الناس حديث حسن Hadith is about
the subject of Zuhud as it was translated
into saying doing without or other words is
asceticism.
Now the translation of the hadith inshaAllah ta
'ala.
بسم الله والحمد لله والصلاة والسلام على رسول
الله صلى الله عليه وسلم The author رحمه
الله writes أبو العباس سهل بن سعد السعدي
رضي الله عنه said a man came to
the prophet صلى الله عليه وسلم and said
messenger of Allah show me an action which
if I do it Allah will love me
and people will love me he said do
without the world and Allah will love you
and do without that which people have and
people will love you a good hadith which
Ibn Majah and others narrated with good chains
of transmission So this hadith right now the
meaning of it as you can see is
beautiful right a man came to the prophet
صلى الله عليه وسلم and said messenger of
Allah just guide me to do something I
want to do something that if I do
Allah will love me and the people will
love me So the prophet صلى الله عليه
وسلم guide him to one thing he said
look as Zuhud which means you have this
kind of like living without, doing without what
does that mean with Allah, for Allah to
love you do without this dunya which means
have this kind of like ascetic life and
you go to the dunya, minimalism in matters
of dunya and do without pursuing what's in
the hand of the people and people will
love you So that's the translation of the
hadith in general Now first of all, let's
talk about the authenticity of the hadith because
Imam Ibn Rajab رحمه الله تعالى he kind
of commented on that and we will find
that Imam Ibn Rajab رحمه الله he actually,
he deems the hadith to be weak although
Imam Al-Imam Al-Nawawi رحمه الله the
author of the original four year hadith he
said he says Ibn Majah and others reported
the hadith and it's Hasan which means it's
acceptable but Imam Ibn Rajab رحمه الله has
a different decision on it so let's at
least go to the beginning of his decision
when he says Ibn Majah narrated yes Ibn
Majah narrated this hadith in the version of
Khalid Ibn Amr Al-Qurashi from Sufiyan Al
-Thawri, from Abu Hazim and from Ibn Sa
'ad the Shaykh Imam Al-Nawawi رحمه الله
mentioned that his chain of transmission is good
but there are some views about that because
Imam Ahmad said about Khalid Ibn Amr Al
-Qurashi Al-Umawi his hadith are rejected and
one time he said he is not trustworthy
he used to narrate false hadith Ibn Ma
'in said his hadith are not anything and
another time he said he was a consistent
liar who told lies and he narrated fabricated
hadith from Shorba so what's going on over
here?
if you continue now Imam Ibn Rajab رحمه
الله he is going to try to prove
his point by quoting multiple narrations and multiple
scholars who deems this hadith and this chain
to the hadith to be weak narration so
why then Imam Ibn Nawawi رحمه الله includes
that in the hadith of his collection now
obviously the ulema at the time of Imam
Ibn Nawawi رحمه الله which is basically a
few hundred years before Ibn Rajab رحمه الله
they didn't have the resources that Ibn Rajab
رحمه الله had in his hand that's one
thing, second the methodologies the principles, the criteria
by which they deem a hadith to be
weak or otherwise they were still evolving until
it became perfected afterwards, in addition to that
when it comes to dealing with weak hadith
the ulema they have different opinions in dealing
with weak hadith especially they say the rulings
on narrating the weak hadith for فضائل الأعمال
which means just for matters of virtues, what's
the ruling on that?
the ulema have different opinions but the majority
of the muhaddithin they say, you shouldn't be
quoting these weak hadith unless they actually have
two things, number one that the hadith is
not considered ضعيف ضعف شديد, like it's not
extremely extremely weak and how the hadith can
be extremely weak?
if there was a liar in it if
it's completely broken in terms of the chain
if it was شاذ which means there's a
sense of discrepancies big discrepancies in the hadith
so therefore we don't take that hadith at
all the second thing, if the hadith does
not establish if it doesn't establish any new
rule in the shariah or contradict a rule
established in the shariah like this weak hadith
it should not be established as something new
a new practice, a new aqeedah you can't
take it from this hadith so if that's
the case, then we can narrate the hadith
for فضاء العمال only in matters of virtues
perhaps imam al-nawr his position on the
hadith to be حسن, led him to include
it in the collection ibn rajab however, he
deems the hadith to be weak still though
he even though he considers it to be
weak he still gives the explanation to it
in order to benefit from the meaning of
the hadith because even if it's not an
authentic narration, authentic hadith he said the value
and the benefit that comes from the hadith
is great, so let's talk about the value
of this hadith inshallah ta'ala, we're gonna
move on to page number 497 the top
of 497 where he starts speaking about what
this hadith contains, yes this hadith comprises two
tremendous pieces of advice first doing without the
world and that is a requirement for the
love of Allah as a wajal to his
slave, second doing without what people possess and
that is a requirement for achieving the love
of people so he said that the hadith
has two major advices, if you would like
to have the love of Allah subhanahu wa
ta'ala you're gonna have to do without
this dunya, you're gonna have to drop this
dunya, you're gonna have to be a minimalist
in this dunya, and if you would like
to gain the love of the people, you're
gonna have to have this level of asceticism
and do without what they have in their
hands like try to be independent of the
people or at least self-sufficient from what
they have in their hand don't pursue what
they possess in their hands and people will
love you you know people they will always
be good with you until you say, hey
can I borrow your car what happens when
you start asking for can I borrow your
car, khalas that's it they stop parking in
front of your house they even stop coming
and walking to the masjid because you don't
want to give them your car and so
on that's the nature of mankind right so
remember these two things he said these are
the two principles that he mentioned in this
hadith and he's gonna now elaborate on those
two advices as for doing without the world
there are many indications in the Quran that
is praiseworthy and that desire for the world
is blameworthy so Imam Ibrahim as for the
first advice which is do without the matters
of this world he quoted right now two
sources for it, in the Quran the blameworthy
over this matter and the praiseworthy of staying
away from the dunya, he says comes in
abundance in the Quran, he's gonna quote multiple
verses and then he will quote also from
the hadith, so at least we need one
ayah inshallah Do you prefer the life of
the dunya when the akhira is better and
longer lasting?
Allah subhanahu wa ta'ala is telling us
this, he says even though you know about
the akhira, yet you still prefer what?
the dunya over the akhira we heard in
the Quran how much Allah speaks about Jannah
right?
the reward in Jannah is this and that
and so on so and we still go
and pursue the dunya and we go pursue
the dunya passionately sometimes as Allah says and
you love this wealth with passionate love, so
even though he says you know the akhira
but you still pursue the love for this
dunya, the other ayah and he says exalted
is he you desire the goods of the
dunya whereas Allah desires the akhira subhanallah when
not desires the akhira but Allah wills the
akhira for you, but here when Allah says
the word the word if you look at,
although it was translated as goods of the
dunya, but in the Arabic language it's not
even goods of the dunya, it's basically like
the it's basically speaking about the insignificant matters,
the insignificant matters of the dunya, that's what
it means something that you look at it
and you just turn away from it like
what people what people turn away from, that's
arad al dunya what people turn away from
they turn their faces away from it, why?
because it's insignificant but you go and you
pursue that you know sometimes they say someone's
trash is someone's else's gold right so even
the dunya might be trash but for other
people it's gold so that's what the meaning
of arad al dunya that what people throw
away and they don't pay attention to because
it's insignificant you go and you pursue that
so this is how lowly al dunya is
now in terms of the hadith if you
go down to the next page inshallah in
the middle of the page there are numerous
hadith in blame of the dunya a
mutant dead earless kid he examined it and
took hold of its ear and asked which
of you would like to have this for
a dirham they answered we wouldn't like it
in exchange for anything, what would we do
with it he asked do you wish that
it was yours they answered by Allah, even
if it were alive there is a defect
in it because it is a mutant earless
so how can we when it is dead,
so he said by Allah dunya is certainly
more insignificant to Allah than this is to
you what do we call this from the
prophet sallallahu alayhi wa sallam what did the
prophet sallallahu alayhi wa sallam do over here
who are the teachers you know the prophet
sallallahu alayhi wa sallam was an amazing educator,
he used illustrations examples, metaphors he uses you
know, thought provoking ideas and suggestions and questions
that's how he does it sallallahu alayhi wa
sallam he could have given that principle in
one simple statement right but instead he did
the demonstration he goes who would buy this
for a dirham like it's a dead animal
worthless and has a defect originally because who
would buy this for a dirham he said
ya rasulallah this for a dirham even if
it was alive no one is going to
buy it because it's useless how come when
it's dead because this is how, it's so
worthless to you and this is how much
the dunya worth with Allah subhanahu wa ta
'ala, less than that like the one that
you kill yourself over and for and fight
for and lose your friendship and your kinship
because of a piece of land and a
piece of property and all that kind of
stuff and so on, it's so much less
in value than this is to you so
that's a reminder, if Allah subhanahu wa ta
'ala put this dunya at this value, why
would you pursue it, why would you go
after it now, the other hadith there is
also there is also in it from al
-mustawrid al-fihri that the prophet sallallahu alayhi
wa sallam said with respect to the akhira
the dunya is only as if one of
you put his finger in the sea, let
him see with what it would return, like
in comparison to the akhira, if you put
your finger in the ocean and you pull
it out, how much water are you going
to take from that ocean nothing nothing, subhanallah
even today if you zoom out of even
if you use google earth just zoom out,
and you keep zooming out and zooming out,
and zooming out, and if you go all
the way into the universe, you see how
tiny the earth is, you know all the
war that happened in the world today when
these mighty powers, they think of themselves mighty
powers, right, they're moving their military pieces here
and there and so on if you zoom
out of the earth, how does it look
like ridiculous, tiny little things subhanallah we're fighting
for nothing basically in that fashion here, so
Allah subhanahu wa ta'ala is showing us
the true value of this dunya in comparison
to the akhira, let's go on to defining
zuhud right now, because this hadith is all
about doing without or as zuhud another translation
for it is asceticism so being an ascetic
life or minimalist life, so as zuhud is
in that fashion, doing without so what does
it mean, let's try to define it he
says, now the meaning of doing without zuhud
is something is to turn away from it
seeking independence from it, despising it and raising
one's aspiration beyond it did you hear what
he said here he says the first thing
zuhud means what you're turning away from something
but why would you turn away from something
because you know it's little, so I'm seeking
independence of it, like I don't need it
I don't really depend on it, that's what
it means, I don't depend on it so
you seek that independence from it despising it,
because it's just like it's worthless to you,
like I'm not going to put my energy
into pursuing this matter or this thing and
my aspiration is bigger than this like I
have aspiration higher and bigger than this, he
said this is now the meaning of zuhud
so zuhud is when you turn away from
something because you seek self-independence from it,
they despise it and also of course you
have an aspiration way bigger and higher than
this so you could look at anything in
this dunya over here where's your himma, is
the himma in the dunya or in the
akhira for example sleeping I want to sleep
less, that's called zuhud so that I can
wake up and do tahajjud I would love
to spend more time in the masjid, because
I want to have zuhud in terms of
you know, spending time in front of the
TV or in front of the computer and
so and so, for no possible reasons, that's
zuhud in this dunya so there are a
lot of definitions of zuhud we're going to
come to it later inshallah yes, can we
go on?
the right acting first generations and those who
came after them spoke an explanation of doing
without the world and they were varied in
their expressions concerning that there has been transmitted
on the subject on that subject a marfor
hadith which a turmideen ibn majid narrated in
a version of amr ibn waqid from yunus
ibn halbas from abu drees al khaulani from
abu dhar as a prophet sallallahu alayhi wasallam
said, doing without the world is not to
consider that is halal to be haram nor
is it to waste property and wealth, rather
doing without the world is that what is
in your possession should not be more relied
upon than that which is in the hand
of Allah and that when you are afflicted
you are most delirious that it should continue
for the sake of the reward which accrues
from it imam turmid rahimahullah ta'ala he
says that actually this would be from the
words of abu dhar rahimahullah ta'ala but
more important that explains this hadith right now
in more details are the words of ibn
abid dunya rahimahullah ta'ala when he reported
this hadith if you look down where it
says ibn abid dunya narrated ibn abid dunya
narrated it in a version of muhammad ibn
muhajir that yunus ibn maysarah said doing without
the world is not declaring what is halal
haram nor is it wasting property but doing
without the world is that you should be
more sure of that which is in the
hand of Allah than you are of that
which is in your own hand and that
your state in difficult circumstances should be the
same as when nothing untoward happens to you
and that those who praise you and those
who blame you for the sake of the
truth should be the same to you he
mentioned three things over here and he's going
to elaborate on these things in details the
first one to trust in Allah subhanahu wa
ta'ala to provide for you that's the
first one and the second one you can
find you'll find it in the following page
the two page after that actually which will
be on page 501 because they're far apart
i want to just note them for you
the second one will be on page 501
where he says favoring the reward over the
loss like if you lose something you favor
the reward that you will get out of
this than grieving over what you lost if
you can get to that level of always
be happy for the reward you got for
that loss then the loss itself then you're
at that level of zahood the third one
is in the following page right after that
where it's when people's praise and blame are
equal to you because you don't do things
for people you do it for the sake
of Allah subhanahu wa ta'ala so their
praise doesn't increase you in any way and
their blame doesn't really bother you at all
a lot in that in that matter so
these are the three things we can now
go back to the first point inshallah ta
'ala on page 499 to say number one
actually before that the three pillars where they're
coming the essence of zahood is where he
explained go ahead he explained doing without the
world as being three things all of which
are actions of the heart not actions of
the limbs and for this reason Abu Sulaiman
used to say do not bear witness that
anyone has a station of doing without because
doing without is of the heart what does
that mean over here do you have to
wear cheap clothes to be zahid ya jamaah
can you wear fancy clothes and you still
have zahood can you buy something expensive you
drive an expensive car but you still can
be zahid can you eat nice beautiful alhamdulillah
meal and you also consider to be zahid
as well too so that's a very serious
question we're going to come to and answer
more details later inshallah ta'ala but overall
the ulema as you can see from here
they say as zahid mahallu who wear where
is the place of zahid it's in the
heart because you find some of those people
who are wearing probably you know cheap clothes
and eat not so much fancy food and
so on but they're arrogant they don't accept
their condition they don't accept their poverty and
they're fighting against it with their hearts by
despising their conditions and despising Allah's judgement and
provision He bestows upon them and there's not
zahid some of them they are poor by
circumstances so therefore they don't really practice zahid
at all because these are circumstances but some
rich people choose humbleness out of zahid like
I can afford $50,000 car for example
but I'm going to buy $10,000-
$15,000 car or even $5,000 car
as long as mashaAllah takes me from point
A to point Z alhamdulillah without any troubles
why wasting the $45,000 on this?
I'll just put it in something more beneficial
to you in the akhirah inshaAllah that's the
kind of zuhb we're talking about over here
so he says it's in the heart if
you have that understanding in your heart you
are the true zahid and I have three
qualities for this, number one first is that
the slave should be more sure of what
is in his hand what is in the
hand of Allah than he is of that
which is in his own hand this arises
from soundness and strength of certainty because Allah
guarantees the provisions of his slaves and is
responsible for them as he says وَمَا مِن
دَابَةٍ فِي الْأَرْضِ إِلَّا عَلَى اللَّهِ رِزْقُهَا there
is no creature on the earth which is
not dependent upon Allah for his provision what
does that mean to you jama'a here
is that when it comes to the rizq
if it comes alhamdulillah if it doesn't come
I don't panic why wouldn't I panic?
because I trust Allah subhanahu wa ta'ala
guarantees the rizq for me I still need
to pursue it though I need to wake
up in the morning and go to work
and do this and do that but if
I lose my job like many people they
go into depression they kill themselves and they
kill the loved ones around them they lose
it why is that?
because they have attached their heart to this
paycheck or this position or this title or
this money but a true zahid is the
one who knows that the rizq comes from
Allah subhanahu wa ta'ala so I am
I trust the rizq that Allah has written
for me than the one I have in
my hand more why?
because this in my hand is going to
go away but the one in the hand
of Allah subhanahu wa ta'ala for sure
is going to come to me whether I
like it or not it's going to still
come to me so I trust Allah subhanahu
wa ta'ala with that rizq once again
I'm still responsible to pursue it and take
the action to bring it to me in
the following page when he talks about the
maximum degree of zahid maximum degree of zahid
it is narrated by Ibn Mas'ud like
what is the maximum where do people have
this maximum level of zahid?
let's see what he says here it is
narrated that Ibn Mas'ud said I am
the most hopeful of provision when they say
there is no flower in the house Mas
'ud said I have the very best opinion
when the servant says there is not even
a measure of wheat or derham in the
house Imam Ahmed said the most joyous of
my days to me is that in which
I wake up not having anything at all
how is that?
what does that mean exactly?
what do you understand from their statements over
here?
because their dependence is not on this bucket
or this bag or this their dependence in
Allah subhanahu wa ta'ala so when they
say to them there is no food at
home they just now alhamdulillah now they need
to practice what?
the absolute tawakkul and trust in Allah subhanahu
wa ta'ala that he will provide he
did not allow the food to expire in
my house or end or disappear from my
house basically but he guaranteed he will bring
me some more so for them when this
happens it brings them joy Allah's rizq is
coming Allah subhanahu wa ta'ala is going
to provide like they know Allah will remember
them and when the rizq comes here is
how Allah subhanahu wa ta'ala remembers us
now I don't know about you guys today
that level of tawakkul is unique how many
people can claim they are rich at that
level of tawakkul that even if I lose
my job alhamdulillah Allah gave me a beautiful
job you know for the past 10 years,
3 years 5 years inshallah he will provide
for me I trust Allah's judgment but once
again I need to do my part to
pursue that rizq as well so this is
some of the highest degrees of zuhud or
tawakkul on Allah subhanahu wa ta'ala now
if we move down a little bit where
it says the root of zuhud al-fudayl
ibn iyad he says al-fudayl ibn iyad
said the root of doing without is being
pleased with Allah azawajal he said kintameh is
doing without and it is wealth you understand
now the root of zuhud is what?
is pleasing Allah subhanahu wa ta'ala not
the people it's not your self discipline or
your personal exercise because some people when they
practice zuhud their purpose is what?
to restrain themselves which is true it's good
for that but if you're doing it to
punish yourself is one thing but if you're
doing it to please Allah subhanahu wa ta
'ala that's the highest thing that's the highest
purpose I'm doing it, I'm restraining myself to
please Allah azawajal not to punish my nafs
so I'm not pursuing that emotional high that
comes from my practice that satisfaction I get
from restraining myself that's not what I'm pursuing
I'm pursuing Allah's satisfaction in this practice yes
keep going whoever realizes the truth of certainty
trusts Allah in all of his affairs and
is pleased with his managing them for him
and he severs his relationship with creatures whether
in terms of hope or fear that prevents
him from seeking the world by means which
are abhorrent, whoever is like that is one
who does without the world in reality and
he is one of the wealthiest of people
so what does that mean over here?
he's basically saying in order for you to
be zahid and to have that rida of
Allah subhanahu wa ta'ala you need to
have what?
absolute yaqeen, certainty the certainty in Allah's rizq
subhanahu wa ta'ala and your tawakkul relies
upon him, it'll get you that understanding and
that true practice of zahid, so that's the
first point that he talked about, the second
one inshallah we'll move on to the next
page second second is that when the slave
is affected by something which happens in the
world such as loss of wealth or of
a child that he should have more longing
and desire that reward should remain with him
than he is for that worldly matter which
left him, this also arises from perfection of
certainty how can we even accomplish that jamaat
without having that true certainty that with Allah
subhanahu wa ta'ala is best for us,
you know in the story of Musa alayhi
salam and al-khidr when al-khidr he
caused the death of that child and these
parents would never know what happened to their
child or who killed their child or why
and if justice will ever be served, they
would never get these answers, but how were
they able to manage and survive and live
their lives, Allah described them in the Quran
by saying what?
wakana abawahu mu'minayn wakana abawahu mu'minayn like they
were true believers because they were true believers
they know nothing happens random that Allah subhanahu
wa ta'ala has wisdom in everything they
might not understand the wisdom but they know
for absolute certainty there is wisdom behind that,
and that's what makes people stay patient subhanallah
wallahi the best example for us in our
time, because you read these in books wallahi,
but the best example for us today is
what happened in Gaza may Allah subhanahu wa
ta'ala make it easy for brothers and
sisters in Gaza and in Lebanon because imagine
what's happening right now subhanallah and what you
hear from these people, these are miracles, miracles
with all the losses they go through, they
still raise their hands with this smile, say
ya rabbi radina we're pleased, are you pleased
with us?
are you pleased with us?
if not ya Allah take more take everything
you want ya rabbi take everything from us
but be pleased with us now that level
of rida and satisfaction is wallahi is divine
you only read about it in books, but
when you see it in reality, it's just
an unbelievable principle how could people be at
that level of acceptance unless they have that
strong certainty in their hearts and their attachment
to the akhira more this dunya and the
third principle that he mentioned rahimah allahu ta
'ala third is that the slaves being praised
or blamed for the sake of the truth
should be equal to him and this is
one of the marks of doing without the
world, despising it and having little desire for
it because someone for whom the world is
a tremendously important matter loves praise and hates
to be blamed, in all probability that will
lead him to abandon a great deal of
the truth for fear of blame and to
do a great deal of those things which
are vain, hoping for praise someone for whom
praise and blame for the sake of the
truth are the same then that shows that
people have no high standing in his heart
which is filled with love of the truth
and that in which lies the pleasure of
his master as Ibn Masrood said certainty is
that you do not please people with that
which displeases Allah, Allah praises those who wage
jihad in the way of Allah and do
not fear the blame of any who blame.
So as you can see he said that
now the third category of zuhud is that
if you're doing something right and you're doing
the truth it doesn't matter if people praise
you or people actually blame you for it
you're not pursuing people's satisfaction, you're not a
people's pleaser you don't take validation from what
people say to you about what you do
because you're taking that validation from Allah subhanahu
wa ta'ala and if I've done something
right and everybody's blaming me for it, I
won't care because I haven't done anything wrong
and if you've done something right and everybody's
just gonna like start way praising you over
that, that doesn't make me feel any different,
it doesn't shake me.
Yes it might give satisfaction but it doesn't
actually shake you in a way, you start
doing more of this just to take more
of that I'm not doing these good deeds
to pray to take more praise from the
people rather I'm doing this because it pleases
Allah subhanahu wa ta'ala.
May Allah make us among those who had
in this dunya and reward us for those
who are in the akhirah Rabbil alameen.
We're gonna stop here inshallah and next week
bismillah we will continue part 2 from hadith
31 to discuss inshallah the second part of
the hadith bismillah azawajal alright
so we'll take the questions inshallah, let me
see if we have any questions we're
gonna go over some of the questions we
had last week because last week we had
a guest so we didn't get a chance
to answer some of the questions from the
previous session the first question, are there haram
actions that are not indicated in the quran,
let me just turn off this ok so
are there haram actions that are not indicated
in the quran is that from last week
or the week before or the week before,
wow all the way to now
so we'll go ok
so we're gonna go from where it says
is there a situation where a scholar or
a judge can introduce a good bid'ah
in their religion example, Umar introduced taraweeh in
congregation at the masjid now once you call
it bid'ah it becomes dalala because the
prophet sallallahu alayhi wa sallam says in the
hadith wa kullu bid'atin dalala the prophet
sallallahu alayhi wa sallam says wa kullu bid
'atin dalala, like every bid'ah is considered
misguidance wa kullu dalala, if not in every
act is misguidance, is in hellfire as simple
as that now if you say someone introduces
bid'ah it doesn't matter who that person
is right now if it's bid'ah, it's
dalala, that's it, it's over now when you
say, what about Umar radiyallahu anhu, who introduces
taraweeh in congregation, first of all, did Umar
introduce taraweeh in congregation in the masjid, in
terms of the way we're doing it, yes
but in terms of, did he was he
the one who initiated or started the taraweeh
in jama'ah, the answer is no it
all started at whose time in jama'ah,
the prophet sallallahu alayhi wa sallam when he
one night was seen praying in the masjid
in Ramadan, so the sahaba they gathered and
they prayed behind him the next day, during
the day they started speaking about it, and
the following night, more people showed up and
they started speaking about it and the third
night, the masjid was also getting full, and
then the fourth night, the masjid was overflowing
with people, and the prophet sallallahu alayhi wa
sallam chose not to come out and then
he came at fajr time when he came
at fajr time, while people were waiting in
the masjid, he says it's not like I
wasn't aware of your presence in the masjid,
I knew you were there I was so
afraid to go out and pray, and it
becomes an obligatory point to do that every
night in Ramadan so he stopped doing it
in jama'a but the people, they started
doing it on their own, two here, three
here, a few people here and there especially
at the time of Umar radiallahu anhu when
people were scattered in the masjid so eventually
he went to Ubay bin Ka'b he
said, ya Ubay, I want you to lead
the people in salah for me, and Ubay
he was hesitant a little bit, but he
had to obey Umar bin Khattab so he
became the first taraweeh imam in the history
of the ummah now he did that for
who?
who did he do that for?
Umar bin Khattab radiallahu anhu, for what?
for the ummah administrative, organization purpose that's all,
the one who introduced the taraweeh in this
fashion to the ummah, did he himself pray
with them?
there are no reports of Umar praying with
them by the way he just went to
see them praying together, he goes, that's good,
alhamdulillah which is the word that we quote,
he said ni'matul bida'atu hadi what a
good bida'a that I've done but he
didn't mean bida'a in the legal definition
we use today, because he used it in
the Arabic language before that was defined legally
as innovation he used it in a meaning
of what?
like a new thing I've added, but a
new thing meaning he revived the taraweeh, not
that he initiated it all together from scratch
no, he did not originate the council of
taraweeh radiallahu anhu wa rida there are many
questions that are not related to the subject
so I'm going to skip it what is
the line between al yaqeenu la yazoolu bish
shayk and having freedom from liability and they
are kind of overlapping here, what does that
mean?
al yaqeenu la yazoolu bish shayk which means
certainty is not removed by mere doubt certainty
is not removed by mere doubt this is
similar to what we call istishaab al-asl
istishaab al-asl so for example, if you
made wudu and you came to the masjid
and right before you said allahu akbar you
start doubting yourself did I actually break my
wudu or not?
did I break my wudu or not?
so what is the asl over it?
do you have wudu or not?
you do because the last thing you remember
is what?
that you made wudu and now I'm doubting
what?
if I broke my wudu or not so
la yazoolu bish shayk even if that shayk
is reasonable, like what?
like you felt something moving in your stomach
and you're not sure if something came out
or not like you felt something, but you're
not sure if something came out or not
and you know that if it came out,
it would break your wudu so in this
case, do we say that your wudu is
invalid?
no, because al yaqeen la yazoolu bish shayk
you cannot remove that so bara'at al
dhimma al an or al asl bara'at
al dhimma the original or the standard rule
is that you are free of liability unless
you have a proof to suggest otherwise and
if the asl is you are free of
liability we cannot make you liable based on
doubt like what?
once again a guy comes to you and
he says where's my thousand dollar?
you say I gave it to you, no
you didn't so now you guys tell me
what should we do between these two individuals
he acknowledged that he owes me a thousand
when he said what?
I gave it to you if he said
what thousand dollars I don't know what you're
talking about then can we force him to
pay a thousand dollar here?
no because al asl bara'at al dhimma
the standard rule is free of liability unless
I have a proof to say look he
signed me this paper that he owes me
a thousand dollars, now we say ok now
you're liable but al asl bara'at al
dhimma we always assume people to be free
of liability unless you establish an evidence to
suggest otherwise in terms of friendship are shias,
kuffar mubtada' or fasiqoon well it depends because
in the aqeedah of shiaism there are specific
let's say standards to take the person out
of the fold of islam like believing that
and frankly no matter how much we try
to go around it the internet is full
with these recordings and videos of their scholars
and speakers who say things that like equating
to allah subhana wa ta'ala or even
claiming the quran to have tahreef in it
or even speaking ill of aisha radiallahu ta
'ala and so on, anyone believes in that
out of the fold of islam but some
people they're just ignorant they're peasants, they don't
know anything about islam except what they learn
in the mountains and for them that's what
their deen is so if they die in
this condition i ask allah subhana wa ta
'ala for their forgiveness ya rabbil alamin because
they never had access to the purity of
al islam in that sense, so again it
depends it's not their own category is
there a difference linguistically between someone who learned
about islam and then chose to disbelieve and
a typical non-muslim who hasn't studied islam
for example a typical non-muslim worker that
doesn't know anything about islam, well if you
talk about the term ahl al-fatrah ahl
al-fatrah are the people of non-believers
who never had really a period of islam
in their lives they were never exposed to
islam they never heard about islam and so
on obviously nowadays we live in a society
where predominantly they're non-muslims but you have
a lot of people around you see you
pray, see hijabi women they hear about islam
and muslims in the news and so on
now they're liable they're liable to search for
it and look for the truth about it
and if they don't, definitely they're going to
be considered liable for not doing it even
if they did not really study it but
they heard about it, they didn't make that
effort there is a problem with that as
for those who never had access to islam
and muslims and never studied anything about islam
and muslims, nothing at all, so those are
the people that we say that they're ahl
al-fatrah like some people in the jungles
for example and they die over there so
those are the people that we are living
to Allah SWT are
these traits listed in order of importance in
regards to the friends I really wouldn't say
that, but definitely when, well maybe you could
say it's actually in that order as well
too like as you can say the first
thing is the most important thing obviously and
then the matter of akhlaq is important and
then matters of ibadah, matters of bid'ah,
so they might be actually put in that
order of importance in that regard what if
one person is lacking one of these traits
for example good akhlaq and taqwa but not
very intelligent, not very aqil or reasonable, again
it's not a matter of intelligence, a matter
of reasonable someone you could reason with they
will say things that are not very sound
and such conversation bothers their friend should they
avoid them or keep their company, well there's
no obligation to be close to them if
you don't feel that this is benefiting you
in the dunya and the akhira, but if
it does benefit you alhamdulillah, then keep good
companionship with them on
the topic of sohbah the questions about the
sisters retreat that the majlis is actually announcing,
many men are not comfortable sending their wives
to an overnight trip without mahram, can you
please comment on this, I would suggest for
the sisters just to listen to their husbands
may Allah reward them for that to listen
to their husbands, may Allah reward them for
that, however it's a matter of mashura if
the husband just worried about you know safety
about this, about that, then let them know
what the situation it's not going to be
travelling for hours, it's just not too far
from here, it's about 50 minutes away from
here, so it's a matter of safety they
can talk about this inshallah but if it's
a matter of making the decision and he
refuses your reward is with Allah subhanahu wa
ta'ala can zuhud be translated as detachment
from dunya possible, yeah but the complete detachment
from dunya, that's the maximum maximum level of
zuhud but minimalism is reasonable zuhud if you
have friends who are not sinners, mubtada or
greedy but you don't always get religious benefit
when around them, should you try to put
effort into turning them to the deen when
to stop?
well if you can't make them more religious
to benefit you in the dunya and in
the akhira and they become a liability on
you, that's when you start kind of like
distancing yourself slowly away from them why
were those who picked him from the well
in the story of Yusuf a.s. called
zahideen were they called zahideen?
they were not zahideen كان فيه من الزاهدين
like they did not really give him the
right appreciation they kind of like minimized his
value, that's what it means just like zuhud
is minimizing something's value because it doesn't have
a value in your heart, same thing they
didn't consider him of any value, that's what
it means can I cut ties with a
friend who loves and attends mawlid celebration?
well that's up to you even if he
doesn't attend that, there's no obligation to friends
anyway and if you think that his bid
'ah is affecting you, that's a different story,
but if it doesn't keep good companionship with
them and ask and hopefully inshallah that you
can show them the good way of practicing
the love for Rasulallah s.a.w what
is the difference between zuhud and tasawwuf?
a zuhud as we said is really is
in the heart, tasawwuf is a specific practice
that people they do and not everybody who
says they're mutasawwuf, they have really zuhud in
the dunya, now unfortunately a lot of people
who go on the path of tasawwuf, they
don't necessarily practice zuhud anymore and not everybody
who is in the path of zuhud is
mutasawwuf so it's a, the sunnah is a
zuhud, a tasawwuf is a specific kind of
methodology mystical methodology people practice and they have
their own rules for that so
zuhud means truly to rely on Allah s
.w.t in any condition, is that correct?
we're going to elaborate on that next week
inshallah when we have more interpretation, more meanings
for a zuhud alright we'll stop here inshallah
and hopefully we answer the others next week
inshallah assalamualaikum warahmatullahi wabarakatuh