Zakaullah Saleem – 58 Riyad asSalihin
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This is a 23rd chapter of the book,
Ghazul Salihin, we started 2 weeks ago.
And,
as usual, Imam An Nawawi
he started this chapter
by quoting some verses from the book of
Allah And we went through
the meaning and explanation of those verses and
we also mentioned
the
importance and significance
of Amr Bil Ma'arouf and Nahya Al Munka,
in joining the good and forbidding the evil.
And we went through those ayat and we
mentioned that Allah
has given this Ummah, the Ummah of Muhammadur
Rasulullah sallallahu alaihi wa sallam preference
over the previous nations
because
of this very action,
this responsibility
and this obligation of Amr Bil Ma'ruf and
Nahyanmaka.
That is why when Allah said in the
Quran,
You are the best of the nations
who have been raised for people.
And Allah did not say this is because
of the book I have given you, the
Qur'an.
No doubt, Quran is the best of the
books that Allah
revealed.
He did not say that I give you
preference over the previous nations because
you said La ilaha illallah Muhammadu Rasulullah and
you claim to be the followers of the
last Prophet Muhammad
He never said that.
He did not say that I give you
preference over
the other nations or previous nations
because of
your akhlaap or anything.
Rather,
He mentioned first and foremost,
You have been given preference over the previous
nations,
why? Because you people, the followers of Muhammadu
Rasulullah
the mumins, and the believers, the Muslims,
you obey this responsibility
and this obligation of enjoining the good and
forbidding the evil.
And then after that he said,
You people you enjoin the good and you
forbid the evil and you believe in Allah.
Whereas
the actual order should have been iman first
and foremost, because iman is the base, is
the foundation of everything.
But in this particular ayah Allah
made the mention of iman after amrbul ma'ruf.
Because you are, you people, the followers of
Rasulullah salallahu alaihi wa sallam, the mumins, the
believers, the Muslims, you have not been given
preference over the previous nations because of iman.
Not because of iman.
Because the previous nations, they also had iman.
Those who followed Musa alaihis salam, those who
followed Isa alaihis salam, they also held iman.
They had iman as well.
So what is the difference, what is the
prophet, few verses later when Allah
made the mention of the people of the
book,
he mentioned iman first and then Amrbul Maroof
nahimukr after that. Because it was not
their core responsibility.
It was not their core responsibility.
So Allah says,
amongst the people of the
book
are those
who stand in night
before Allah subhanahu wa ta'ala and they recite
the verses
of Allah
and they also prostrate and they make sujood.
Then Allah said,
they also believe in Allah in the last
day.
So Allah made the mention of iman first
and then
But when Allah mentioned this ummah, the ummah
of Muhammadur Rasulullah
He mentioned iman after
the mention of Amr Bil Ma'ruf and Nahaymunkar
which shows clearly that for a believer, for
a Muslim,
for the ummah of Muhammadur Rasulullah
Sallallahu alaihi wa sallam, this is something
that is seen or considered as one of
the greatest
obligations
upon every single Muslim,
upon every single Muslim.
That is why Allah
also said in the Quran,
in Suratul Maidah,
Those who were given tawrah,
referring to the followers of Musa alaihi salatu
wa sallam. Allah says that we assign the
responsibility
and the duty of safeguarding
the book tawra
to the akhbar
and the Rabbaniyoon,
to their scholars.
But when it came to Quran, Allah
first and foremost He said,
We have taken the responsibility of preserving this
book. And then Allah preserved this book,
not only through the scholars,
rather
Allah has placed this responsibility to every single
Muslim, every single Muslim.
So this is one of the greatest obligation.
And previously, we did mention that there are
certain conditions
for anyone
to carry out
this this,
this obligation and how to fulfill this obligation.
Obviously, everyone has to do within his capacity,
in terms of his and her knowledge,
in terms of their wisdom.
So whatever they know, they must convey. And
you must whatever
you
advise the people, whatever you call the people
to,
you yourself first and foremost, you must have
the knowledge of it. Otherwise,
you will be calling people to ignorance. If
you yourself are ignorant,
you will be calling people to ignorance.
So you have as a Muslim,
as a believer,
you have the responsibility
to call people to the deen of Allah,
not to jahl, not to ignorance.
How can you invite people, how can you
call people to the deen of Allah, if
you yourself do not know
anything about the deen of Allah,
or you do know
a bit about the deen of Allah, or
you know something about the deen of Allah,
but not particularly
the matter you are calling the people to.
So
whatever you call the people to, you must
have the full knowledge and clear knowledge of
that.
Then that is why the scholars have said
that one of the basics
that every single Muslim must have
is the knowledge
by which you can worship Allah
properly.
For example,
establishing 5 daily prayers, this is something
that is an obligation upon every single Muslim.
5 daily prayers are obligatory upon every single
Muslim.
How can you offer the salah
without seeking knowledge
of how to offer the salah?
Without learning,
without knowing
the way of the Prophet
of praying.
So for that, you have to have knowledge.
And
no one will be excused,
no one can have an excuse that, you
know, I I do not know. No. As
a Muslim, you have this obligation.
When you understand
that establishing 5 daily prayers
is your obligation
and this is the greatest obligation
after entering into the fold of Islam.
Then it also becomes your obligation
to learn how to offer the salah.
Likewise,
if Allah
has blessed you with wealth,
and you have enough wealth that reaches a
threshold which is called nisaab for zakah,
That then you have to know
the rules and regulations
of zakah.
This is your obligation because you have wealth
and now paying zakah has become
obligatory upon you, and you must seek knowledge
for that.
Likewise,
when it comes to doing the trade, or
business, or
any commerce, then for that you have to
have Islamic knowledge.
That is why Rasulullah sallallahu alaihi wa sallam
said,
Seeking knowledge
is compulsory upon every Muslim.
So first and foremost,
you have to seek knowledge in order to
worship Allah subhanahu wa the way he deserves
to be worshipped
and the way the prophet
worshiped Allah and the way the prophet sallallahu
alaihi wa sallam has taught us to worship
Allah That
is why
ignorance
and
and turning away from seeking knowledge,
it is something that does not befit a
believer,
something that does not befit a mumin,
or the follower of Rasulullah sallallahu alaihi wa
sallam.
So this was one of the condition in
order for you to fulfill one obligation, you
have another obligation.
You cannot fulfill the obligation of
until you fulfill the obligation of seeking knowledge.
You cannot fulfill the obligation of establishing your
5 daily prayers until you seek the knowledge.
You cannot
fast properly the way
our deen has instructed us during the month
of Ramadan, until you seek the knowledge.
You cannot fulfill the obligation of paying zakah
until you seek the knowledge.
So that is why seeking knowledge is very
important.
So, and then,
after you have sought the knowledge or while
you are seeking the knowledge,
because there is no end for seeking knowledge.
There's no, there's no end. That irway imam
al Shafi'i raha used to say,
the time or the point when a person
believes that he has enough knowledge,
that is the beginning of his ignorance.
Such person is is ignorant.
The one who says or claims or believes
that he has enough knowledge. Because knowledge is
never enough,
specially when it comes to the deen of
Allah. The book of Allah Subhanahu wa ta'ala.
Allahu aljaliqram says in the Quran,
Over every knowledgeable person, there is another one
who is greater in his knowledge.
This is this is the sunnah of Allah,
So, when you, while you seeking knowledge, whatever
you are learning, you must continue conveying to
others. You cannot
conceal the knowledge. You cannot keep the knowledge,
you know, within yourself or for yourself.
Rather,
the knowledge
is lie is is like a light.
So when you kindle a light, obviously it
has to benefit others.
And if your knowledge is not benefiting others,
it means you are not truly benefiting from
your knowledge, and the people around you cannot
they are not benefiting from your knowledge, it
means that
your knowledge is useless.
And you should reflect upon the hadith of
Rasulullah sallallahu alaihi wa sallam,
in which he alaihi wa sallam said,
they are when the child of Adam passed
away, all of his good deeds are cut
off apart from tree, and one of them
is,
He did not say simple knowledge,
the knowledge that he kept for himself, no.
But he says,
The type of knowledge
that is beneficial,
beneficial to others. 1st and foremost for the
person who has sought the knowledge and also
for the people around him.
And when it comes to the people around
him, first and foremost
your own,
your own relatives, your own family members, and
then your relatives, then friends,
then your neighbors, then the community, then the
country, the people around you, they must benefit
from your knowledge.
And if you are not benefiting them
through your knowledge, then it means you are
not fulfilling your obligation, you're not fulfilling your
responsibility.
So anyway, so this is the whole chapter
about al amrubil maroof, 1 nahi yu anil
munkar.
In joining the good and forbidding the evil.
So after quoting those verses
from book from the book of Allah Subhanahu
Wa Ta'ala, Imam An Nawawi Rahimahullah as usual,
he,
Rahimahullah
quoted
some of Rasulullah
The first one is the hadith of Abu
Sa'id Al Khudri
Whoever amongst you sees
an evil
he must try his best to change it
or to stop it by using his power,
by his hands,
by using the power.
And then he said,
Whoever cannot do that, whoever
does not have that power to stop it,
then
Pabilisani,
then he must stop it by using his
tongue, by advising others.
And this is actually amarbul ma'ruf. The first
part is also amarbul ma'ruf and the second
one also.
Amarbulmaroof
nahi munkariminjoining
the good and forbidding the evil. When it
comes to forbidding the evil, sometimes you have
to use your power.
And,
on other occasions,
you just simply advise
by using your tongue.
If the person cannot even advise,
by using his tongue,
by his speech,
by his stoke,
then, then
at least the person must feel, must have
the feeling
that there is something wrong and he must
feel
the wrong within himself,
within his heart that it is wrong, and
he must not accept it.
And this hadith has been collected by many
of the Muhadeethun,
and the version of the hadith, one version
of this narration is collected by Imam Muslim
Rahamalullah.
And that particular narration says that the Prophet
sallallahu alaihi wa sallam said, whoever does not
feel the wrong
in his heart, wrong,
then laysa walaqabhaafuliman,
this is the weakest level of iman. This
is the weakest level of iman.
And if you do not have that feeling,
then laysa wala athalika habbatuhardalimin
after that it is a clear sign that
you have
no
iman in your heart even to the size
of a grain.
Even that size of iman you do not
have in your heart, if you do not
have that feeling.
And unfortunately we are living in a time
of trials and fitness.
There
we end up compromising
on so many,
so many
types of evil and wrong,
and we just simply accept one after the
other.
And
eventually it corrupts our hearts and corrupts our
iman.
So that is why
the first place and the first As soon
as you see any evil, if you have
a power, if you have authority, you must
use your authority and your power to stop
it.
And some of the scholars have said that
this hadith actually
shows the
level of
obligation
according to the level of authority amongst the
people.
For example,
the first part of the hadith refers to
those who are in power, those who are
in authority,
probably at the level
of government,
the rulers.
The ruler,
the rulers have the greatest responsibility.
They must stop the evil
And they have this
Because the Prophet shalallahu alaihi wa sallam said,
He must
stop the evil, must stop the wrong doing
by using his power, by his hands.
And who, not every single person has the
power. So if you see something
wrong while you are walking on the street,
you cannot stop by using your power, you
don't have it.
Because if you do that, then you will
be causing even bigger fitna.
You will be putting yourself in trouble and
you will be causing more and more problem
within the community.
This is not how the hadith should be
understood.
So those who have the authority, yes, to
certain extent you have power. For example,
the head of the household
has power within
within his family members, within that member of,
for example, the father.
He has power over his children
to certain extent,
but again,
to certain limit.
Okay? Not always. It does not mean that
the father start hitting the children. It does
not mean that.
Okay? Using power means that he, wherever
he sees his authority, he must use his
authority.
Then the scholar said, the second level which
is
stopping the evil
by
the lecture or the speech or the talk
or by using the tongue, this level is
the level of the ulama, the people of
the knowledge.
They must fulfill this responsibility.
Because they
have been blessed by Allah
with knowledge,
and they must use. Obviously while using their
knowledge, and
while carrying out this responsibility of Amr Bil
Ma'ruf and Nahyan Munkar, they must use the
wisdom and the hikmah as well.
It does not befit
any student of knowledge or any person of
knowledge
to use his knowledge in order to create
commotion or fitna
or problem within the community.
Instigating
hatred,
or doing something like this, this, this, this
is, this, this does not befit the people
of knowledge.
Because Allah subhanahu wa ta'ala says in the
Quran,
Allah subhanahu wa ta'ala grants wisdom whomsoever He
wills, and whoever is given a granted wisdom
by Allah subhanahu wa ta'ala no doubt, he
has been given a big portion of khair.
But unfortunately again,
we are living in a time of great
trials and fitness,
we find ignorant people, juhal,
ignorant people criticizing
the people of knowledge.
Ignorant one,
they judge the people of knowledge.
Based on what? Based on their own ignorance.
They criticize the scholars.
They say, that scholar, that is the person,
so and so is the person of knowledge,
but he is not fulfilling his obligation,
or his duty.
His duty of what? He is not openly
speaking against the rulers.
And unfortunately,
some even go to the extent that they
swear at these scholars.
That so and so
did not oppose the ruler of his country,
it means that he's a munafiq.
He's a hypocrite to that extent.
How do you know, my dear brother,
in Islam,
that that scholar has not fulfilled his responsibility?
How do you know that? It's because, when
it because along with knowledge comes wisdom as
well.
And having knowledge does not mean that you
start, you know, swearing at others and you
start openly criticizing everyone.
No, you have to have wisdom.
We know those scholars,
or some of those scholars
who have been advising the rulers
secretly,
in order not to cause not to cause
any kind of fitna within the community or
within the country.
But
for you to say that they are munafiqoon,
they are hypocrites,
you are sinning yourself,
you yourself are sinning because of that.
So anyway, so that is the second level
of forbidding the evil. And third one is,
for malam yastotri fa'yakalbi.
Whoever
does not have the ability
to even stop the evil by using his
tongue, then at least
by his heart.
By his heart means what? That you at
least
show,
you know your feeling towards the evil that
you know this is something wrong, so I
cannot get involved. You stay away from it,
and you try your best to stay away
from it.
But if you
do not have that feeling within your heart
and you
end up
accepting that evil,
then it means
you are losing your iman,
or your iman is becoming weaker and weaker.
So that is why this is the lowest
level and this is the weakest level of
iman
that you feel within your heart,
anything that is wrong, you must believe that
it is wrong
and you do not try to justify it.
The point you try to justify the evil,
it is a clear sign that you
do not see it evil and this is
something that is very, very dangerous.
Whether it is
an innovation
or anything that is against the deen of
Allah subhanahu wa ta'ala,
anything that contradicts the Quran or the sunnah
of Rasulullah
If you do not
take it as something wrong or evil,
rather you try to justify it, then this
is something that is really damaging your iman.
And unfortunately that is why
the scholar has said that one of the
greatest evil
is the innovation.
Because
other than innovation,
you hardly find someone
trying to justify,
especially the believer
trying to justify
something that is clearly haram.
So for example, if a Muslim
is involved in haram
relationship,
then
you will not find that person saying, you
know, giving any kind of justification. The person
may admit and acknowledge, Yeah, that this is
something that I'm doing.
I know it is haram, it is wrong,
this is my mistake.
But the person who innovates,
the person who practices the Bid'ah and innovation,
he never admits, never acknowledge, rather he tries
to justify
it. He tries to make that evil as
part of the deen of Allah.
That is why Rasulullah
said, Every innovation is misguidance.
And every misguidance is going to go into
the fire of *.
So never try to justify your wrongdoing,
your evils. And
then Rasulullah Sallallahu Alaihi Wasallam said, as he
just mentioned in the hadith,
So we should take this hadith as
a criterion for ourselves to judge every one
of us, we should take this hadith as
a criterion for us to
judge our own iman or the level of
our iman.
I must judge myself
rather than me judging you or so and
so, I should judge myself.
You should judge yourself
based on this hadith of Rasulullah salallahu alaihi
wa sallam, what level of iman you have
in your heart.
If you are not involved in forbidding the
evil at any level,
you have no power, fair enough.
You cannot stop the evil by using your
power, because you don't have it.
You don't stop the evil by using your
tongue, your speed, because you have very limited
knowledge,
or you have probably you have a fear,
or something else.
But at least within your heart, within your
heart you must feel it evil.
And if you do not that, then you
are going to lose your iman.
May Allah subhanahu wa ta'ala protect us all,
from all kinds of evil.
The second hadith that Imam An Nawawi, rahimahullah
has quote in this chapter, the hadith of
Abu Lahim Masood radiAllahu ta'ala who says,
that Rasulullah sallallahu alaihi wa sallam said,
There's not been any prophet of Allah before
me,
or in in the previous nations before me,
except
that every single prophet had
his disciples
and his students and his companions.
Those companions
of the Prophet, they would
follow his sunnah, they would adhere to the
sunnah and the practice of that Prophet.
And they would obey
the commandment and the instruction, the orders of
the prophet,
then
Then after
those companions
of those prophets passed away,
the next generation came
and
they acted differently.
They acted differently in a way that they
would say
what they themselves would not do.
And they would do
contrary to what they would say.
They would do what they have not been
commanded to do.
And then the Prophet shalallahu alaihi wa sallam
said,
Whoever
strove against them
by using his power,
by stopping these people from committing
sins and evil,
then fahuva mummin, such person is a believer.
And whoever strove against them,
by using his tongue, he's a believer.
And whoever strove against them
within his heart, within his heart means, he
did not mix with them, he did not
accept their evil, he did not accept their
wrongdoing,
he did not try to justify them.
Rather, he felt within his within his heart
that these people are doing
wrong and they are committing evil.
Whoever did that, Rasulullah said, Fahuwa mummin as
such person is also a believer.
And then he said, in this hadith as
well,
And half beyond this,
there is no grain of iman in the
heart of the person.
The person does not feel
the evil, evil within his heart. May Allah
protect us all from all kinds of evil
and may Allah subhanahu wa ta'ala give us
tawfiq and ability
to fulfill this obligation and this responsibility of
Amr Bil Ma'ruf and Nahyan Munkar in joining
the good and forbidding the evil because this
is something by which Allah subhanahu wa ta'ala
has given us
the preference and priority over
other nations.
May Allah subhanahu wa ta'ala give us tawfiq
and ability to fulfill this obligation.
This chapter will continue insha'Allah and there are
many hadith that Imam An Nawawi
has quoted in this chapter and we'll be
going through these hadith in the following weeks.
May Allah subhanahu wa ta'ala give us tawfiq,
wa razakumullah khairan.
No.
The Sheikh has asked the question that there
are many books of hadith and many great
scholars who have compiled the hadith of the
Prophet sallallahu alaihi wa sallam, but why
we give so much importance to the book
of Imam An Nawawi that
is known as Arba'in or 40 ahadith.
The answer is simple that this is what
Allah subhanahu wa ta'ala had written for him.
This is what Allah
granted
him and his book the acceptance.
And
as for the reason for that book arbaeen,
this is not one book that is known
as arbaeen. Arbaeen
means 40.
So,
although the hadith in in his book is
not 40, it's actually 43
hadith.
But it is known as 40 because this
this is the, you can say in a
round figure that is usually used.
So this actually many scholars and many
ulama,
they wrote books
compiling the 40 hadees of the prophet shalallahu
alaihi wa sallam. There are many.
Not only Imam An Nawawi
has compiled 40 hadees, there are many scholars.
But Allah subhanahu wa ta'ala accepted the effort
of Imam An Nawawi
in a way that since his time, this
book has been so popular.
And this mainly there's a compiling the 40
hadith was based on hadith that actually hadith
itself is weak, Although hadith is weak.
The hadith that says
Brothers, can you please even quiet?
So the hadith is weak which says that
whoever learns or
memorizes
40 hadith of the Prophet sallallahu alaihi wa
sallam,
will be forgiven by Allah subhanahu wa ta'ala.
Or it's a similar kind of
wording of the hadith. The hadith itself is
barif, is weak.
But based on the hadith,
the scholars have compiled 40 hadith
in different
books. But the Imam Nabi's book has been
the most popular one.
And similar to his other works, such as
Riyadus salihin.
This book Riyadus salihin again,
since his time, has been very very popular
throughout the world
and almost in every single living language, this
book has been translated.
Because it shows,
Allahu'ala and Misawabi, it shows the ikhlas and
the sincerity of Imam An Nabi rahimahullah. That
Allah subhanahu wa ta'ala accepted from him. By
the way, Imam An Nabi rahimahullah, when we
started this book rahasanin, we did
mention the biography or brief
biography of Imam al Nabi rhamullahi.
He was
only
in his early 40s when he passed away.
You know,
in early 40s when he passed away,
okay? We can say he was young when
he passed away.
But the amount of books he has written,
accepted from him. Arba'in obviously they own 40
hadith,
and they're all majmu, and you know
one of the best shirk
of the book Sahih Muslim
is known as Sharfen Nawawi. Imam al Nawawi
is
a shirk of Sahih Muslim, and many other
books.
May Allah subhanahu wa ta'ala,
reward him on behalf of the whole ummah,
and may Allah subhanahu wa ta'ala shower his
mercy upon him.
Him.
Okay. 1st question, just to be clear, first
question is that someone has approached you to
sign a form for the mortgage?
You have you basically gave them money?
Okay.
Okay, did they borrow the money from you
or did you just give them as sadaqa
or
hadiyah or gift?
Okay and and they are using that money
to take the mortgage?
Okay.
Okay.
Okay, I believe there are 2 separate things.
The the money that you have given them,
that is theirs, Okay? You gave either in
the form of sadaqa or gift or whatever
or helped them, that is gone. Okay?
And now the second point is that, they
are asking you to sign the mortgage paper,
or to be witness or or guarantor or
whatever.
Okay? So the answer to that is you
can't do that.
Whatever perspective they say, you can't.
Okay. That's it. Haram is haram, you cannot
get involved
in haram in any form or shape because
Allah subhanahu wa ta'ala says
do not cooperate with one another, do not
help each other, do not assist each other
on committing sins
and this will be your ta'aun.
Okay? So this is not permissible.
Okay?
And secondly,
your question was about passing the wind. The
person who constantly passes the wind, how person
can offer the salah? For such person,
he has to perform voodoo for every single
salah.
Okay? And once the person has performed vudu,
he must pray as soon as possible
and while praying if he passes the wind
then he has to ignore it and he
continues offering the salah.
Because this is something that he can't control.
Yes?
For every single salah. Yes.
For reading Quran obviously that that is a
matter of dispute among scholars whether it is
compulsory to have wudu,
for reading Quran.
So at least for that person,
the concession can can be given to that
person. Like, even those who say that it
is compulsory to have voodoo for reading Quran,
they say no. For for for such person,
there's no
an obligation for him,
to have wudu.
No. No. No. Tarawi prays altogether from start
until
end, you know, altogether is seen as one
salah.
So he has to have wudu for each
salah. For example, during Ramadan, if the person
is going to offer salah to Tarabi with
the Imam after salah to Isha, usually as
we usually do, then it will be considered
1 salah. Isha and Tarabi together.
Yeah.
Yeah. And the witr, obviously.
Yes.
You did distance yourself? You
the question of the brother is if someone
if you are with someone, for example, a
family your family member who
is who has a habit of swearing and
cursing all the time,
then what to do with with this, you
know, with such person?
So the answer is that you try to
distance yourself. 1st and foremost, obviously,
you try your best to advise them.
Gently,
you know,
on a regular basis, continue reminding them that
you know what you're doing, it is wrong,
it is not it is not good.
So you remind them, advise them but at
the same
time, you know, you try to distance yourself.
Okay?
Distancing
yourself does not mean that you cut the
ties with them. They're 2 different things.
Okay. So basically,
you minimize
your kind of contact with them
and
distance yourself,
okay? So that
they evil does not affect you and your
ema.
But if you completely ignore, you don't advise
such person
and
you
freely mix with them all the time, then
eventually
they will have bad impact on you and
your ima.
Yes. If the person has if the person
has no control on it, then once he
has offered the once he has performed the
wudu, he must continue with his salah. Because
there's no way for him to offer the
salah.
He can't control it. Yes.
He can't abandon the salah with excuse that
he can't hold his vudu.
Regular person who has a problem,
but he can control it to certain extent,
then for such person, if he say, whenever
he breaks,