Zakaullah Saleem – 60 Riyad asSalihin
AI: Summary ©
The importance of clarifying Islam rules and avoiding negative comments and actions is emphasized, as it is a fundamental part of Islam. restrictions on groups meeting and the use of a ring of gold are also discussed, with advice given on avoiding harmful objects and fulfilling obligations and responsibilities as a umbilical clerk. The speaker emphasizes the importance of avoiding negative comments and actions during prayer, avoiding standing in crowded areas, and not trying to be a completionist. The use of a ring of gold during wedding and advising believers to not be a husk or a husk is also emphasized. The importance of acceptance of advice based on the Quran and the sunGeneration of the Prophet's words is emphasized, and the need to fulfill obligations and duties as a umbilical clerk is emphasized.
AI: Summary ©
This is the 7th hadith of the chapter
Amr Bil Ma'ruh for Nahyanl Munkar.
The obligation upon every single Muslim to enjoin
the good and forbid the evil.
And this hadith is rated by Abu Sayid
Al Khudri
who who says that the prophet
said to his companions,
Be way
of sitting
in the road, on the roads or pathways.
The Prophet
prohibited
them. He said,
stay away from sitting on roads or pathways.
The companion, Idwanullahi and Majma'een,
they said,
O Messenger of Allah, we have no option
but to have our gathering and our sitting
there,
because this is the only place, these are
the only places where we meet and we
have conversation amongst ourselves.
The Prophet
said,
If
you have to sit
by the side of the road or on
the pathway,
then fa'atu tariqah haqqah, then you must give
the way its right.
They said,
What is the right of the way? The
Prophet sallallahu alaihi wasallam replied,
ghdul basar, he mentioned number of things. First
one is ghdul basar,
that you lower your gaze
and
you remove
any harmful object from the way.
Wal amrubil
and waratus salam
and to return the salam, anyone who is
passing by
while you are
sitting there, and anyone says salam to you,
you must
reply back and you must say, walaikumu salaam
to them.
And
then while you are sitting there,
you must continue enjoining the good and you
must continue forbidding the evil.
And this is the hadith that applies to
our time as well.
Simply, if you go on Coventry Road, you
see people sitting by the road, outside the
cafeterias or restaurants.
First of all, according to the prohibition of
Rasulullah
it is something that is prohibited.
And the scholars have derived the ruling from
this, that if you cannot give the way
its right,
then the first commandment and the instruction of
Rasulullah sallallahu alaihi wa sallam applies,
that it is prohibited. You should not be
sitting there,
unless you give the right
unless you give the way it's right.
If you are giving
the way it's right,
then it is permissible for you to sit
there.
Otherwise, it is not permissible for you to
sit there. And what are the rights?
Before we make we go through the rights
of the way,
let's pay attention
to that conversation that took place between Rasoolullah
Sallallahu Alaihi Wasallam and the companions
Ridwanullahi
Majmaeel. The Prophet sallallahu alaihi wasallam prohibited them.
And
he
said, the way of sitting
on the roads or on pathways.
The companions of Ridwanullah, he and Jumayeen,
they could have accepted it quietly,
and then they could have gone against the
hukum, and the ruling, and the commandment of
Rasulullah salallahu alayhi wasalam, which would have been
considered as disobedience to messenger of Allah alayhi
wasallahu alaihi wasallahu alaihi wasallahu alaihi wasallam.
With a companion, idwanullahi, and alimajmaeen,
they were always open.
They were always open. If they had any
concern, any issues,
they would raise their question and they would
ask the Prophet sallallahu alaihi wa sallam, and
they would get it clarified.
And this great lesson for us,
that if you do not understand any ruling
of the sharia,
rather than keeping silent and quiet and then
continuously doing something against it, it is better
to get it clarified.
There are so many issues that we face
in our life,
that we may think that this is something
that Islam has prohibited
and this is based on,
this is based on your misunderstanding.
It's something that may have not been prohibited
in Islam, but you probably understood in a
wrong way.
And you are trying to impose on yourself,
and you are trying to impose on your
children and your family.
Rather, you need to get it clarified,
and there is no harm in getting the
clarification from an imam, or from the person
of knowledge, from a scholar,
ask them a question.
And this is a clear example of that.
The prophet sallallahu alaihi wa sallam prohibited the
companions
from sitting on the pathways,
and the companions of the wanullahhin jamaeen,
they had the concern. They said, O messianir
of Allah, we have no option
but to sit there because these are the
only places where we meet one another, we
have conversation.
And there is another lesson for us here,
and this is to do with the masjid.
Was the pathways, were the pathways and the
roads
the only places where the companions would
meet one another? No. They used to meet
in the masjid.
Why did they not say,
O Messenger of Allah, can we sit in
the masjid and have our normal conversation,
and have noise in the masjid?
Or the prophet could have given them a
solution.
When they said, oh messenger of Allah, we
have no place but to sit by the
roads or by the pathways
and to have our conversation there, the prophet
could have replied, then you always meet one
another in the Masjid, so you can have
your meeting in the Masjid, and you can
have conversation there. The Prophet did not reply
that. He did not say that. Why?
Because the masjid,
no doubt the masjid is the house of
Allah and it is the hub of the
community.
Many matters and the issues of the community
are dealt with in the masjid,
no doubt.
But
we also need to understand that the masjid
is a sacred place,
and specially during the prayer time,
before salah and after salah. It is not
permissible for a Muslim
to raise his voice in order to disturb
those who are offering the salah.
Before the congregational prayer or after? And unfortunately
this is something that we have reminded our
congregation
multiple times.
Sometime we make the announcement.
As soon as the salah finishes, some people
start, you know,
they get together over there, or in that
corner, in this corner, and they start having
the conversation.
There's no harm in having conversation. For example,
if there is no one in the Masjid,
no one is praying, no one is reading
Quran, then it's perfectly fine to have conversation.
But again when it comes to conversation within
the masjid,
there are some restrictions.
For example,
in order for you to have the conversation
of your trade and commerce and transactions, you
can't do in the masjid, because the masjid
is no marketplace.
Masjid is not a place where you sell
and purchase the goods.
Rather,
there is restriction. That is why the prophet
did not,
in a, in a, in replying to the
question of the companions,
he alayhi wa sallam did not say, then
let's get together in the Masjid and have
your conversation in the Masjid. No.
Rather he
answered in the same way, he said, okay,
if you have no choice but to sit
there by the roads and the pathways,
then make sure you give the
ways, they're right.
They said, oh messianih for Allah, what is
the right of the way?
He mentioned number of things, and every one
of us, we should be reflecting on this
hadith, and asking ourselves,
whenever we sit outside the cafeteria
or a restaurant or any way by the
road, do we really
act upon these hadith? Do we give the
way it's right?
If not, then we need to start acting
upon these hadith.
The first one the prophet
said, Ghadul Basar.
You keep your gaze lowered,
meaning it is not permissible for you to
sit there, and any non mahram,
we and a female are passing by and
you keep looking at them. No. It is
haram.
Allah said in the Quran, say to the
believers that they must lower their gaze all
the time.
Now obviously there are more chance while you're
sitting there, anyone and everyone who is passing
by,
you will be looking at them, it is
not permissible.
And it is even worse
if your intention
is to look at others when you sit
there.
And unfortunately this is something
that is a reality, this is a fact
that some people
do sit there with this intention,
and then people fall into backbiting and ghiba
as well.
Anyone who passes by,
they start, you know, passing comments on them.
Someone looks like that, and he dresses like
this, and he walks like this, and he's,
he's, this is backbiting.
So basically you are committing sins,
you are committing sins while sitting there. Raghbulbasar,
Keep your gaze lowered while you are sitting
there.
The second one is
removing any harmful object from the way, from
the path.
Unfortunately,
particularly in the, within the Muslim areas, we
find something contrary.
Those who are sitting there, they have their
conversation,
they are having sweet and
they throw the rap,
the wrapper over there. And they all kind
of filth and rubbish.
You walk on the on the within any
Muslim area unfortunately.
Any Muslim. As soon as you walk in
the area where you find the rubbish and
the filth on the road and the on
the pavement,
you will
very soon you will realize that this is
a Muslim area, unfortunately.
Whereas we we
claim that Islam teaches us
purity and
and cleanliness.
Cleanliness is part of iman, iman.
Faith, your belief.
You call yourself and you cause this rubbish
and you throw the rubbish on the way.
Whereas, Rasulullah sallallahu alaihi wasallam said, iman.
The iman belief
Based on which you call yourself believer.
Iman has
over 60 or 70 branches.
The highest level and highest branch, or the
greatest branch of iman is La ilaha illallah.
And the lowest one is, what did the
prophet say? You must have heard this hadith
many times.
Removing harmful object from the way, from the
pathway,
it is part of your iman.
It is a sign of your iman.
Which means what?
If you are causing if you're throwing rubbish
on the way, on the pavement, this is
something
that absolutely
against your iman,
this is not sign of your iman, rather
it is a sign of either your nifat,
hypocrisy, or this is a sign of the
weakness of your iman.
Iman.
Remove harmful object from the way. This is
the
right of the way and this is the
right of the roads and the pathways.
And the third one is Radus Salam.
Anyone who passes by and they say salaam,
you must reply to them. You can't ignore
them. You can't ignore.
You have to reply.
You have to reply. And this is,
according to the hadith of the prophet in
which he alaihi salatu wasalam explained
about the duty of saying salam.
And he said,
those
who are walking,
they should be saying salam
to those who are sitting. Because the person
who is walking, he passes by and he
should say salam to those who are sitting.
The one who is standing should say salam
to the one who is sitting.
The one who is riding should say salam
to the one who is standing still.
So this is the way the prophet sallallahu
alaihi wa sallam explained.
So those who are sitting by the roads,
it is not their responsibility
to say salam to anyone who passes by,
rather the one who
says the one who passes by, it is
his
obligation, his duty to say Islam to them.
As for those who are sitting there, their
obligation is to return,
and to reply back, and to say,
And then
Another rite of the way is that you
enjoin the good and you forbid the evil,
while sitting there. Just imagine,
anyone who passes by, if they do something
wrong, you continue advising them. And by this,
you can become a dari to Allah subhanahu
wa ta'ala. You will become
caller to the deen of Allah
and this is
the only way
by which you are allowed
to sit by the roads or the pathways
otherwise the Prophet said
Be way of sitting
on the roads or the pathways.
It is something that is prohibited.
The main point in this hadith is,
Then enjoining the good and forbidding the evils,
even when you have your normal conversation
amongst yourself,
if you do something if you see something
wrong,
you must try to advise those who are
committing sin, you must advise those who are
doing wrong, you must advise them and you
enjoying the good and you forbid the evil.
Next hadith is the hadith of
The messenger of Allah salallahu alaihi wa sallam
saw a ring
made of gold
in the hand of
a man.
The prophet
pulled it off
he pulled it off, and then he threw
it. He threw it.
He
was
upset, he got angry and he said,
1 of you
goes towards
a live coal of fire
and he keeps
that coal in his hand,
meaning
wearing a ring of gold
in the hand of a man it is
same as holding a coal of a fire
in hand.
The Prophet
said, does anyone wants to do this? And
then his salallam
threw that ring away.
Then the Prophet
left.
The person was told after the Prophet sallallahu
alaihi wa sallam had left,
Khud Khademak,
Go get your ring.
So you can make the usage of it.
Probably you can sell it, and you can
earn some money, and save
something, rather than, you know, leaving it like
that.
But this companion,
Radiallahu
ta'ala, he understood
the anger of the Prophet sallallahu alaihi wasalam.
He said,
No, by Allah, I will never touch it,
whereas the prophet
has thrown it.
And this is
the absolute
submission to Allah and his messenger sallallahu alaihi
wa sallam. And this is a level of
iman
that is set as
a criterion for us. As Allah says in
the Quran,
If you people believe and have your iman,
the way the companions of the prophet had
their iman, then
the
then you you people, will be on the
straight path and the right path, and you
will be guided.
And unfortunately for us, we always try to
find the leeway.
We always try to find excuses.
Can I use this? Can I do this
or that? We add this companion, the Prophet
did not,
the prophet
did not prohibit him from
taking that ring back and,
and and benefiting from it. But he understood.
And the main point in this hadith is,
that the prophet
when he saw
someone wearing a ring of gold, he sallallahu
alaihi wa sallam could not accept it.
And this should
be
the attitude of the believer.
Whenever you see something wrong,
you must advise. Obviously the prophet
had authority,
that is why he salallahu alayhi wasalam pulled
it off of his hand and he threw
it. It does not mean that you do
all the time this, otherwise you will be
putting yourself in trouble.
But main point is that you should not
accept the evil.
As a believer, you should not accept the
evil.
Sometime what happens, you attend a wedding.
In a wedding,
you find a groom wearing a gold ring.
If you come across by someone who is
wearing a gold ring, you advise them.
Dear brother, this is something that Allah and
his messenger sallallahu
alaihi wa sallam had made haram for men.
The clear hadith.
The prophet sallallahu alaihi wa sallam said, Allah
has made gold, wearing gold haram for the
men of my ummah.
Gold and silk,
both of them, they are haram.
So you simply advise them, it is not
permissible for men, for, it is not, it
is not permissible for Muslim men to wear
gold ring
or anything made of gold, even
the watch
or anything.
It is not permissible.
So the prophet
so that individual wearing a gold ring,
he threw it away, and
he then wound him and he said, it
is as if someone is holding a coal
of fire in his hand.
It's something that is prohibited, something that is
not permissible.
Yet, diamond is not prohibited.
You don't find any evidence in the Hadith
that the Prophet
had prohibited diamond.
What is prohibited
is
gold.
As for silver, silver is permissible. The prophet
salallahu alaihi wa sallam himself,
he had
his ring made of silver. So it is
something that is permissible.
Next hadith is the hadith of Abu Saeed
Al Hasan al Basari
Muhammad.
He entered upon Ubaidullah ibn Ziyad. Ubaidullah
ibn Ziyad,
he was the governor of the Kufa during
the time of Yazid,
And
when that
incidents
of Karbala happened,
we,
the grandson of
So
he had some kind of pride and arrogance.
So this companion, Ayid bin Amr radiAllahu ta'ala
entered upon him,
and he had seen him,
you know acting harshly
towards the people
of Kufa,
and he wanted to advise him.
And he simply said,
he said,
I
myself heard the Messenger of Allah sallallahu alaihi
wa sallam saying,
the verse of the shepherds
are those who are harsh towards their people.
Beware
of being amongst them. Don't be amongst those
who are harsh towards those people.
Those, those
rulers who are harsh towards their people.
Don't be amongst them. So he simply narrated
the hadith
and he was hoping
for Ubaidullah Muziyyah to accept that advice
and that hadith of Rasulullah
But Ubaidullah Muziyad
out of his arrogance, he said,
Muhammad.
He said, sit down, I know
you are not
other than
a husk,
something that is left over,
husk,
husk of the companions of the prophet sallallahu
alaihi wa sallam. And,
Eid bin Amr
replied, he said,
Was there any husk amongst the companion of
Rasulullah Sallallahu Alaihi Wasallam?
Rasq came
after the companions and other than the companions.
And this was replies,
this was his reply to Ubaidullah ibn Ziyad
because of his arrogance and his pride.
What we learn from this hadith is
that
when whenever you are given an advice based
on the hadith of Rasulullah sallam, and someone
raised the hadith of the Prophet sallallahu alaihi
wa sallam to you, you must accept it,
as Allah says in the Quran.
One of the last verses of Suratul Baqab,
The Messenger believed and the believer
and the believers also believed in Allah and
His Messenger,
and His books, and His divine decree, and
other
articles of iman.
Everyone believes in Allah, and Allah, and believes
in the angels, in the, in the divine
books, in the messengers.
And then Allah says, the believers they always
say,
We heard and we obeyed.
Allah says,
the statement of the believers is always whenever
they are called to Allah, and his messenger
alaihis salatu wa salam. In other words, whenever
they are called towards the Quran and the
hadith of Rasulullah
the believers always say,
We heard and we obeyed.
On the other hand, Allah subhanahu wa ta'ala
says about those
disobedient Jews,
and the hypocrites.
Now whenever
they were advised
by Allah and his messenger
they would say,
We have heard, we understood,
but we disobey, we don't accept, we don't
abide by it.
As for the believer,
whenever he's presented an eye of the Quran,
or the hadith of the prophet sallallahu alaihi
wa sallam, believer always say,
But
this arrogant individual, Ubaidullah Niziyad, he did not
accept the advice of the companion,
rather he criticize. He tried to belittle him.
He tried to belittle him. He said,
Muhammad, you are not other than a husk
from the companion of Muhammad
And he said, the actor
came afterwards.
Has, that rubbish came after,
not amongst the companions of Rasulullah
So the lesson we learn from this hadith
is, that when it comes to accepting the
advice based on the Quran and the sunnah
of Rasulullah Sallallahu Alaihi Wasallam, it is not
permissible for a believer
to have any kind
of arrogance or pride, rather
you hear and you obey.
And this is a sign of your iman.
The next hadith is the hadith of Hudayfa
who says that the Prophet
said,
The very strong hadith,
very powerful hadith.
Pay attention to this.
He alaihis salatu wa salam said,
by the one in whose hands is my
soul.
You people must enjoin the good.
And you believers,
my followers, the mawman, and the believer, and
the Muslim, you must forbid the evil.
Or otherwise
very soon Allah will send His punishment upon
you all.
If you people stop
enjoining the good and forbidding the evil,
and Allah sends the punishment in a way
that the punishment. What would be the punishment?
He says,
Subhanallah.
And this is the punishment that we see
nowadays.
Clearly.
You as a whole, umma, you will be
making dua to Allah, but Allah will not
answer your dua.
The state the ummah is in now, this
age and time.
Everywhere we see humiliation,
oppression,
volum,
everywhere.
Every single Ramadan,
almost every single masjid. We make dua, we
make qunood.
We beg Allahu jalalwikram.
Allah help the Muslim ummah.
For so many years we have been doing
this,
but we don't see that our duas are
being answered.
Why?
This is one of the reasons.
Based on this hadith of Rasulullah As
a ummah,
as a ummah, we have
we have neglected our duty.
As we mentioned at the start of this
chapter, that Allah
raised the status of this ummah not because
of iman, no wallahi,
not because of iman.
The previous nations they also had iman.
Those who followed Musa alaihis salam,
other prophets, other messengers, they also believed in
Allah. They also believed in the prophets, in
messengers of Allah. They also believed.
So what is the difference between the previous
nation and this nation?
And Allah says in the Quran,
you are the best of the nations because
of your iman? No.
You people enjoying the good and you forbid
the evil. And then after that Allah mentioned,
In
that particular ayah, Allah mentioned
before
iman,
In order to show that this ummah
has been given this status because of this
very fact Amr Bilmarouf and Nahyan Munkar.
And as soon as this ummah has
neglected this obligation as the ummah,
Allah subhanahu wa ta'ala has sent his
his punishment upon them.
And this is what Rasulullah salallahu alayhi wa
sallam said,
By the one in whose hands is my
soul,
You people must
enjoin the good
and you people must forbid the evil.
Oh,
very soon Allah subhanahu wa ta'ala will send
his punishment upon you.
And then you will be making dua to
Allah and Allah will not answer your duas.
Every one of us, we need to ask
ourselves,
are we really fulfilling this obligation?
As we said previously,
amrbulmaroof
nahyanl munka,
this is an obligation upon every single individual,
every single Muslim.
Obviously,
because
based on their capacity,
based on their knowledge,
based on their authority,
but you cannot neglect it. For example,
if you are father, you have authority over
your children
and you have obligation
towards your children,
and you have obligation towards your wife, you
have obligation towards Allah subhanahu wa ta'ala.
You must fulfill all those obligations. And amar
bil ma'ruf and nahial munka
is your obligation towards Allah, your obligation towards
your children, is your obligation towards your family.
The head of the household,
husband and the father,
he does not pray himself,
he does not
encourage his children to pray, he never asks
his wife, he never encourages his wife to
pray, That means he has neglected his duty
to Allah, 1st and foremost.
He has neglected
his duty towards his wife. He has neglected
his duty towards his children.
As a Muslim, Allah has given us this
honor,
and with every single honor comes responsibility.
A prime minister of the country has honor
and he has been given that title. With
that title comes greater responsibility.
As a Muslim,
we must appreciate
this blessing of Allah, that Allah has blessed
us with this high status.
And Allah has raised our rank amongst all
the nations.
And it is not just by name
calling yourself
Muhammad Abdullah Abdul Rahman,
these names don't mean anything.
Wallahi they don't mean anything
if your practices
are not according to the deen of Allah
subhanahu wa ta'ala.
Abdulla ibn Ubay,
the head of the hypocrites.
His name was the best of the names,
Abdullah.
His name was Abdullah, the servant of Allah,
but in reality he was the head of
the hypocrites in the munafiq.
The name does not serve anything,
unless you abide by the rules of Allah
subhanahu wa ta'ala, and you realize your obligations
and your duties towards Allah and his messenger
alaihis salatu wa salam. We as a Ummah,
all of us individually
and collectively
as a Ummah, as a Muslim community, we
need to realize our obligation and our duty
of
and
just imagine if every one of us was
to obey this flag of
and we start in joining the good and
forbidding the evil, wallah, evil
will be gone from the community, from the
society.
It's only we see evil all around us
because
we have neglected our duty of Amr Bil
Ma'ruf and Nahim Mukher. May Allah
give us and ability to realize our obligations
and our duties towards him
towards our Prophet
towards our family, towards our relatives, towards our
community. May Allah
give us the ability to act upon whatever
we hear and whatever we say in.
And this chapter will continue inshallah next week
because there are more that Imam Abu
Muhammad has quoted in this chapter. May Allah
give us
an ability to understand
and act upon it.