 رب العالمين والصلاة والسلام على سيد المرسلين سيدنا محمد وعلى آله وصحبه وسلم تسليما كثيرا ربنا لاك الحمده كما ينبغي في جلال وجهك ولعظيم سلطانك سبحانكا لا نحصيثنا ان عليك انت كما اثنيت على نفسك اللهم صلي وسلم وبارك على سيدنا وحبيبنا محمد وعلى آله وصحبه وسلم تسليما كثيرا السلام عليكم ورحمة الله وبركاته الحمد لله الحمد لله الذي حدانا لهذا وما كنا لنهتد يا اللولى ان حدان الله الحمد لله الذي انزل على عبده الكتابة ولم يجعله عوجا الحمد لله الذي اسرى بعبده ليلة من المسجد الحرامي للمسجد اقصى الذي برقنا حولا لنويه من آياته الحمد لله الحمد لله الحمد لله الحمد لله السلام عليكم ورحمة الله وبركاته هذا العام سوف نبدأ في جلال جديد ورحمة الله ونفعان الله به ويكون أجمعين في الشيء السابق كتاب الوافي which is a modern book a compilation by a commentary on the 40 by a sheikh مصطفة البوبة and محي الدين مستو who are both Syrian scholars and scholars ومن المشاركين في المشاركين من الهواتف الببا and محي الدين مستو who are both Syrian scholars and they have a very programmatic commentary on the Arba'een but I actually changed my mind so I'm going to use the شار of إبني دقيق عيد one of the great scholars of this Ummah some people say reached the love of مجتد مطلق others deny that but he was one of the great scholars of our Ummah and he's considered one of the مجددين so a great Egyptian scholar may Allah have mercy on him and his شارح is older but it has and it's but it's more concise so it's easier for us to do one hadith a week and it has incredible لطائف so a lot of very subtle points he brings out and for وائد and a lot of benefits so that's what we're going to use but today إن شاء الله سبحانه وتعالى we're going to start I'll write down you want me to write that down no problem إن شاء الله I think that I have access to an electronic copy so whoever signs up will try to send you that إن شاء الله سبحانه وتعالى so the commentary of the Imam is always 40 hadith by إبني دقيق 8 رحمه الله ونفعن الله به وبيكم أجمعين والحمد لله رب العالمين so we start the Imam always introduction إن شاء الله بسم الله الرحمن الرحيم الحمد لله رب العالمين وصلات والسلام على سيد المرسلين سيدنا محمد وعلى آله وصحبه وسلم تسلم كثيرا so as you all know it's customary to start with the بسم الله it's for blessing and seeking the aid of Allah so being the best man usually is further being استعانا seeking aid or assistance العون of Allah سبحانه وتعالى and whatever endeavor that we've been that we undertake أبدو مستعينا بالله سبحانه وتعالى I start relying on Allah سبحانه وتعالى so this is customary this is the soon of Allah سبحانه وتعالى he starts his book with the بسم الله it's the soon of our prophet صلى الله عليه وسلم he said كل أمر ذيبال لا يبدو فيه ببسم الله الرحمن الرحيم فهو أبطار فهو أقطع that any affair of any import that's not begun with بسم الله الرحمن الرحيم it's cut off from any blessings it's void of any blessings طيب فقال بسم الله الرحمن الرحيم قال الشيخ and it's the soon of our علمات so these scholars began their compilations their addresses etc with the best manner particularly the compilations قال الشيخ الإمام العالم الزاهد العابد الورعو نصر الدين so he says that the sheikh the Imam the scholar the worldly abstinent the one given to tremendous amounts of devotional acts the one who is exceedingly scrupulous in religion the helper of the religion مفت الشامي و الفطم so the mufti of Syria the possessor of great virtue so all of these attributes the scribe who recorded the book from Imam Naoui's recitation are fitting for Imam Naoui so if we consider call it Imam so he was a great leader in knowledge here Imam meaning a leader in knowledge so it's very rare إمام المسجد but Imam in knowledge so a leader amongst the other scholars so the other scholars might be الشيخ إمام ناوي is الإمام العالم so the great scholar and we could emphasize العالم العليم العلم العلمة all of these would be fitting for Imam and Naoui الزاهدو the one who divorced himself from the world so those of you who are familiar with Imam Naoui's biography know that he had very few worldly possessions he didn't have a closet full of clothes he had very few garments he even many of his books he borrowed and so before he left Damascus and returned eventually to Nawa where he passed away and where he's buried he gave the books back that he had borrowed الوارع so ورع is is a heightened level of Taqwa so ورع Taqwa is generally defined as امتثال العوامر واجتناب النواهي implementing the orders and avoiding the prohibitive things ورع is described as اجتناب المباحات خوفا من الوكوع في المحرمات ورع is defined as avoiding permissible things fearing that overindulgence with them in them will land you in the forbidden things so this is a higher level of Taqwa the three basic levels to avoid the prohibited things and to implement the commandments this is the first level then to avoid the disliked things the مكروهات and to implement all of the desirable things the سونة or the مستحبات and then the highest level and this is ورع avoiding those things that are permissible fearing that overindulgence in them will lead to the impermissible so for example based on the ruling of those who deem watching television and of itself to be a permissible act a person who avoids that fearing sooner or later I'm going to see something haram so they avoid a permissible thing watching television fearing that if they overindulgence is going to lead them to the محرمات so they're going to see people's عورة they're going to hear a language that's forbidden etc so this will be ورع avoiding permissible things fearing that those things will lead to that which is impermissible so he was ورع so he possess a ورع so وع مفتوحة رع مفتوحة ورع ورعون the person who has it ورع وع مفتوحة رع مكسورة so الناصر الدين he assisted the religion he assisted the religion and his assistance was both intellectual and it was through his example his fearless opposition to the oppressors of the oppression of the rulers of his day so those are two ways he assisted the religion he set an example for people not to be afraid of the political forces that lead to compromise and religion so and his intellectual contributions if you consider what is the most widely read 40 حديث compilation in this Ummah the 40 of Imam Nawwe what is the most widely read larger collection of Hadith we are the Salheem Imam Nawwe who is the rarefire of the Shafi school Imam Nawwe who has written the most expansive compendium of Fiqh Imam Nawwe is Allahumma صلى الله عليه وسلم also called the Minhaj it's a group a group of Imam Nawwe is recognized as the most insightful fair large book in Imam Hab the Majmu'a of Imam Nawwe which is actually the Shahr of the Imam Shirazi's book the Shahr of the Shirazi the Majmu'a of Imam Nawwe one of the most widely read books of Tasawwuf this basic non-controversial Orthodox Tasawwuf Imam Nawwe بستان العارفين so when one reflects one can see that Imam Nawwe made a tremendous intellectual contribution even in the books of critically assessing the narrators of Hadith and technical sciences Imam Nawwe is an Imam in those fields so so the Mufti of Sham who in his fatawa he considered Imam Nawwe died at the age of 44 many people believe he died at such a young age because he wouldn't eat the produce of Damascus because he considered all of the land to be unlawfully usurped and anything grown on that land to be Haram so he will wait for his father to send produce from Nawwe and oftentimes it never made it so some say because he didn't eat the fruits and vegetables grown there and his diet contributed to his frail health and his early demise رحمه الله ونفعن الله وبيه وبيكم أجمعين so he didn't fear the rulers you usurp the land you're living on usurped land you're taking taxes unlawfully and he will go to them and put fear in their hearts when he spoke to them his لقب محي الدين the revival of the deen أبو زكارية his kunya abu zakaria which is a not a kunya attributed to any children because he never married he dedicated his entire life to scholarship to study to worship and to service to the ummah رحمه الله and he never married as a result أبو زكارية يحية so his name was بن شرف his name was بن حسن his grandfather was بن حسين his great grandfather بن حسين and ناوى so from ناوى in the south eastern corner of Syria and the shadow of جبل الشيخ you have a very prominent view of جبل الشيخ and not that far from the Golan Heights a very beautiful area historically the homes there were built from black volcanic rock so if you go there you can notice that feature and even until today although they're uglying it with these ugly concrete buildings that you're all familiar with in most Muslim countries أبو صلى الله عليه وسلم so may Allah sanctify his soul وناوى رضو ريحة and may Allah illuminate his grave رحمه الله ونفعان الله به وبيكم أجمعين speaking of his grave those of you who are visiting you notice there's a huge giant tree growing out of his grave a huge tree maybe the trunk is maybe the diameter is maybe 10 feet and they tried to put a dome on his grave because he was zahid so he didn't want any embellishment so his grave is unembellished twice they tried to put a dome on and then the dome collapsed and then the tree grew up رحمه الله وناوى رحمه الله وناوى is a very special scholar and we pray that his compilation gives us a lot of barakah خضبة الكتاب so this the introduction is then recorded الحمد لله رب العالمين so after the Basmala opening with Hamd it's customary and then Salawat on the Prophet but first he praises Allah سماوات والارضين he is the one who sustains the heavens and the earth and everything therein including us الله تعالى sustains us مدبر الخلاق اجمعين he is the one who arranges the affair of every level of creation باعث الرسل he is the one who has sent the messengers سلواته وسلامه عليهم may his best blessings and peace be upon them إلى المكالفين he sends these messengers to those who are religiously responsible so we are مكالفين all of us are religiously responsible we are saying we are adults adults being pubescent and we are Muslim so Muslim, Balik, Aqil so we are those who are religiously responsible and from the mercy of Allah سبحانه وتعالى those who are not Balik children are not religiously responsible because their intellect hasn't matured insane people اقل those who don't have command of their intellectual faculties are not religiously responsible and Muslims and there is a khilaf in terms of the religious responsibility of one who is not formally a Muslim so we have messengers sent to us and they provide us guidance as he will emphasize إلى مكالفين الهدايتهم وبيان شراع الدين in order to guide them and to make clear to them the laws and principles of the religion and in a few weeks we are talking about the ethical foundations of the sharia so الله تعالى guides us and he lets us know the principles and rulings we are responsible to obey so I actually had a talk yesterday to a group of students and amongst the things I talked about and so I remind myself and remind all of you we live in a society where there is an obsession with rights everyone wants their rights women want their rights men want their rights men power because men we have been oppressed white folks want their rights black power and brown power we need white power now and everyone gays want their rights lbgt everyone wants their rights and this culture of obsessiveness with rights it affects Muslims so sometimes we become so obsessed with our rights that we forget what our responsibilities are because we don't live in a system that just emphasizes rights but responsibilities are equally important and so by letting us know the principles and rulings of the sharia Allah تعالى let's us know what our rights are but also what are our responsibilities what are our responsibilities to Allah سبحانه وتعالى what are our responsibilities to our fellow humans and what are our responsibilities to our soul our soul has rights over us which means responsibilities we owe to our soul and the greatest responsibility is to avoid shirk so that we don't doom our soul to eternal damnation in hell to avoid shirk and to avoid kufr and so this is as we mentioned in the context of the presentation on the ethical foundation of the sharia this is a fundamental human right so human rights as we know them the universal declaration of human rights concern our existence in this physical world but they don't go beyond that but we have an aspect of our humanity our spiritual make up and composition that transcends this world and so it will be a violation of our fundamental human rights so that aspect of our humanity that's spiritual it will be a fundamental violation of the rights owed to that aspect of our humanity if we engage in kufr and shirk so this immediately distinguishes any Islamic true Islamic scheme of human rights from the western materialistic this world schemes of human rights so we should be very cognizant of that when we see these various ideological debates going on so he says to guide them and to make clear for them the principles and rulings of the religion with indisputable proofs and clear evidences and clear indisputable proofs and clear evidence so what we need for our salvation is clear so the hadith of the prophet صلى الله عليه وسلم إن الحلالة بيّن إن الحرامة بيّن so what is lawful is undeniably unambiguously clear and what is unlawful is unambiguously clear avoiding doing those things that are lawful and avoiding those things that are unlawful that's the key to our salvation وَبَيْنُهُمَا أُمُرُمُشْتَبِيْهَاتِ and between them are doubtful matters so those doubtful matters engaging in them are not essential for our foundation our salvation rather so those things are to be avoided طيب so then he says وَبَيْنُهُمَا أَمُرُمُشْتَبِيْهَاتِ وَبِيْنُهُمَا أَمِرُمُشْتَبِيْهَاتِ أحمدُهُ عَلَا جَمِيعِ نِعَمِيْهِ I praise him for all of his blessings so and this should be our way we should be people of praise we went over something today very quickly we'll go over this just to this is one of the things that generates positive energy so this is called رَهْمَا سَلِيَا لَا سِيْدِينَا مُحَمِدُ وَا لَا عَلِيْهِ وَسَحْبِيْهِ وَسَلِمْ تَسْلِيمَا كَثِيرَا they have energy theory of community so these are isolated individuals physical proximity so this box represents physical proximity physical proximity does not build communities the greatest proof of that is the average American suburb most people in suburban neighborhoods either don't know and or have absolutely no communal life that they share with their neighbors right or wrong that's a fact so the physical proximity doesn't build communities what builds community positive energy builds community so these individuals and physical proximity don't necessarily constitute a community these dots represent their hearts so their hearts either they project negative or positive energy the production of negative energy turns inward until their hearts have no positive energy and that person still has a physical heart but what do we say about such a person that's a heartless individual how could they do that how could they do that that's a heartless individual when I was driving here they just released the records of the Catholic church in LA do you guys know about that right and they have serial molesters these priests are serial molesters and the high officials are just transferring them out to another district so they can go somewhere else and do the same thing to protect them so that person has no heart but positive energy that's what flows out and affects other people so as our energy in our case we'll talk about what at a deeper level builds it up but as our energy projects outward positive energy eventually it overlaps with those in our vicinity and that creates community so community is not created here at the level of physical proximity community is created here the positive energy that we exude that's what connects us together now our energy is like a form of energy there's no physicist here there's not who says no there's no energy and light alright let me let me let's say this is the earth and this is the north pole cold because there is more physical heat because it's further away because it's on an axis so it's further away from the sun when the sun is a billion trillion miles away what difference does another 5 or 6000 miles make in terms of this being in the wintertime 60 below zero and this being 120 degrees like we had in australia the earth is colder here because the sun's light is diffused over a greater area of the surface because of the curvature whereas at the equator it's more direct so here it's from here to here so that accounts for these differentials in temperature now I say that to say this we are members of a community our community is created by the energy of the prophet صلى الله عليه وسلم so الله تعالى دي سكرا يا يحنبي إن أرسلناك شاهدًا ومباشرة ونذيرًا وداعية للله بإذنه وسراج المنيرًا so we sent you amongst other things as a luminous lamp whose light so the prophet their light was so strong and not only extended to those in their immediate vicinity it extended throughout the world the final prophet had more energy more light than any other prophet so it extended throughout the entire world so the entire world and his time was and it extends through space and it touched us so we receive it into our hearts and then we cultivated that prophetic light and we broadcast it we exuded and that creates the foundation of our community so we're all though connected to the heart and the light of the prophet صلى الله عليه وسلم and so this is the foundation of community and these great scholars they have touched us they touch our lives when we read their words something is touching something touches us and we become connected with them this is why the isnad is so important it is an isnad كما قال عبد الله بن المبارك الاسناد من الدين so the chains of transmission are an integral part of this religion فلولا الاسناد لقال ما شاعة were not for the isnad anyone could have said anything and passed it off as an isnad but we become connected and being connected we embody a tradition we embody a pedigree we embody a light that العلماء ورفط الانبية that they shed and then that light activates that prophetic light and our heart and it spreads this is the foundation of meaningful dawa people didn't do what they did because they were just ordinary human beings they did what they did because they had the ability to touch people's hearts and people began to contemplate I want to be a muslim because something has touched me to the depths of my soul so in any case he says احمده على جميع النعم I praise him for all of his blessings واسألوه المزيد من فضله وكرمي and I ask him for an increase in his grace and in his generosity واشهدوا ان لا إله إلا هو I bear witness there is no god but he الواحد القهار the one the compeler so Allah is one and Allah can compel us to do فعلوا لما يريد He does what he wants and he can compel us to do what he wants us to do الكريم الغفار and those that قهار is from the names of might من أسماء the names of might القهار but Allah's mercy and His lot of and His gentleness is greater so after mentioning this name which reflects the names of majesty القهار he mentions too from the names of beauty أسماء والصفات الجلال أسماء والصفات الجمال الكريم الغفار the one who is most generous and the one who is most forgiving الكريم what is the الكريم الكريم is the one is sometimes called nobility so what is nobility is the ability to rise above the mundane and the herd and so the one who gives without considering the merit of the recipient so the الكريم would never be the kind of person that some of us who weren't always Muslim we used to know so you have your list maybe some Muslims they do this at Eid but you see who gave me a Christmas card last year so I'll send them a card and you have your list you're like kind of Santa Claus making a list checking it twice gonna find out who's naughty and so if they gave you a gift you give them a gift if they gave you a card you send them a card so now Eid cards are popular maybe some Muslims are thinking like that but the الكريم says everyone gets a card I don't care who gave me a card I'm above that so a lot of time is above these petty considerations that motivate some human beings these are the attributes we try to strive to embody so he says and I bear witness that Muhammad is his slave servant and his messenger and he is his beloved and his friend he's the very best and most virtuous of all created things he's the one who's been by receiving the mighty Quran the perpetual miracle that endures despite the passing of the years and he's also been given the illuminated tradition for those who seek guidance so all of us should be among those who are seeking guidance and the source of our guidance is a tradition بسونة المستانيرا بسونة المستانيرا and enlightened tradition and people say we don't need all this and look what they have they're killing each other in movie theaters in schools and whatnot they're Muslims we don't need all of this tradition these meth-habs and these Sufi tarikas and what are those Muslims doing who are bringing the tradition that connects them how can you be connected to the prophet let's say when you break the chain and it's not me that deem you break the chain and by breaking the chain and renouncing any intellectual any spiritual any mystical any scholarly tradition لن يحدث. لذا ماذا يحدث؟ نحن نساعدة من المشاركة of the experience of 1400 years of human beings trying to live this religion in the realistic circumstances of the world. And in the vacuum rather we admit it or not because there's some tradition informing us that tradition we might not realize it. It becomes the tradition of Marx. It becomes the tradition of Mao Zedong. It becomes the tradition of Che Guevara. It becomes the tradition of whoever but something has to fill that void and then we put an Islamic veneer on it and then we go about destroying our societies as we see happening right now. Muslim bombing Muslims. Yes America bombs plenty of Muslims. We know that. Now I hear the rage against the machine. But sometimes we have to look at what we're doing. What we're doing. And we see what we're doing in these various places. May Allah Ta'ala give us relief and may Allah Ta'ala connect us with the chains of the مسترشي دين المخصوص بجوام الكليمين. The one who's been specifically distinguished with comprehensive seminal speech. So conveying much meaning and very few words. وصمحة دين. And magnanimity in religion. Again what's magnanimity to have a very rich spirit. To be removed above any pettiness. To have a depth of compassion. Those are the characteristics that are embodying in the word magnanimity. سمحة دين. So we don't have بيك in our deen. When we were in Syria there was a group of Muslims. Muslim from Algeria. Syria one of its virtues. At that time under the Arab Nationalist Bathi Regime. Anyone from any Arab country was considered a citizen of Syria. So they could get a Qama with no they just come there and live. So during the 90s during the Fitan and Algeria a lot of the Algerians. Especially those who on a government hit list. They came to Syria and lived and they walked through the streets like this. ديك. ساني كمبرا. سريس. I'm not exaggerating. You get scared sometimes. That wasn't the way of our Prophet. Our Prophet smiled. He took time to rub the heads of babies. صلى الله عليه وسلم. He had magnanimity in his religion. His heart was big enough to encompass the whole Ummah. Not this type of Muslim or that type of Muslim. Anyone who says. صلى الله عليه وسلم. So these are the characteristics that Imam Nowi is reminding us. Of in the Prophet صلى الله عليه وسلم. Whose are? صلى الله عليه وسلم. So the blessings of Allah and his peace upon him. And upon all of the Prophets. وقال كل وسائر الصالحين. And all of their families. The family of each and every one of them. And all of the righteous people. ثم قال أما بعد. So after this introduction. He says. فقر الروينة. So we've narrated. So in other words. Every book. And every scholar. Every narration of. The Hadith relating to the virtue of collecting 40 Hadith. Imam Nowi has a personal senate. He says one of the great scholars of Hadith. So for روينة we've narrated. In other words. With the chain of narration back to each. عن علي ابن أبي طالب. وعبد الله ابن مسعود. ومعاذ ابن جبل. وعبد درداء. وابن عمر. وابن عباس. وانس ابن مالك. وابه ريرا. وابي سعيدين القضري. رضي الله عنهم أجمعين. So to all of these companions. We have a personal chain of narration. Back to them. All of them. من ترق كثيرات. بروايات متنوعة. With many different paths. And many different narrations. Many various varying narrations. أن رسول الله صلى الله عليه وسلم. قال. That the messenger of Allah. May the blessings and peace of Allah be upon him. Said. من حفظة. على أمتي أربعين حديثا. من أمر دينها. بعافه الله تعالى يوم القيامة. في زمرة الفقهاء والعلامات. So from all of these companions. He relates that whoever preserves. That the Prophet صلى الله عليه وسلم. Said whoever preserves. For my ummah. 40 حديث from the affairs of their religion. Allah will raise him up. Be exalted on the day of resurrection. In the company of the jurist. And the scholars. وفي رواية. بعافه الله تعالى. في فقيها عالما. And in another version of the hadith. Allah will raise him up. As a jurist. Or as a scholar. وفي روايتي. أبد درداء. In the version of. أبد درداء. وكنتوا. الله يوم القيامة. شافعا وشاهيدا. The Prophet صلى الله عليه وسلم. Said. And I will be for him on the day of resurrection. An intercessor and a witness. وفي رواية. تبني مسرود. In the version of. ابني مسرود. قيلالا. It was said to him. ادخل من أي أبواب الجنة الشت. In the version of. ابني مسرود. One who. Gathers 40 حديث. And preserves them for the ummah. Enter through any of the gates of paradise. That you desire. وفي رواية. ابني عمر. كوتبا في زمرة العلماء. محشرا في زمرة الشهاداء. واتفق الحفاظ على أنه. Okay that's the end of that. And in the version or narration of. ابني عمر. He will be recorded. In the company of the scholars. In the ranks of the scholars. And will be resurrected. In the ranks of the martyrs. واتفق الحفاظ على أنه. حديث. حديث. دعيف. وين كثورة ترقوا. And the scholars agree that this. حديث. Is a weak. حديث. Even though it comes by many many. Different paths. فما قال. وحمه الله. وقد صنف العلماء. في. علماء. رضي الله عنهم. في هذا الحديثي. ما لا يحصى. من المصنفات. و وقد صنف العلماء. رضي الله عنهم. في هذا البا klimal. الصال؟. من المصنفات فعولو من. ثم علمته صنفة فيه عبد الله ابن المبارك فهي يقول أن أول ما أعلم هو أنه يقوم بعمل كتابة 40 هديث هو عبد الله ابن المبارك الذي يكتبنا أولاً رحمه الله ونفعنه الله به وبيكم اجمعين من جنورة تابي تابعين لذلك الثلاثة جنورة ثم محمد ابن أسلم التوسي العالم الرباني ثم محمد ابن أسلم التوسي who was a very pious scholar ثم الحسن ابن صفيان النسوي ثم حسن بن صفيان النسوي وابو بكر العجوري وابو بكر العجوري who was a very prominent muhadith of the earlier generations who spent his career most of his career in Makkah وابو بكر محمد ابن إبراهيم الأصبحاني وابو بكر the son of ibraheem الأصفحان أصبحاني ودرقطني the great hadith master إمام الدرقطني والحاكم the great hadith master إمام الحاكم so all of these are the greatest of the hadith scholars who've compiled books in the 40 despite the hadith being weak so what does that tell you about the حجة حجية الله أدايف في هذا الباب وابو نوعيم صاحب الحلية الأولياء وابو عبد الرحمن السلامي the great scholar whose work we read here so عيوب النفس that we read here was from عبد الرحمن السلامي who was also a muhadith as we mentioned when we briefly mentioned him as the author of that book وابو سعيد المالي الماليني عبو سعيد الماليني وابو عثمان الصابوني وابو عثمان الصابوني وابد الله ابنه ابن محمد العنصاري وابو بكر البيحقي the great great great great إمام البيحقي وخلاق لا يحصون من المتقدمين والمتاخرين and a large group who cannot be counted from both the ancient and the latter day scholars the earlier and the latter day scholars فقد استخرت الله تعالى في جمي 40 حديثا اقتداء بهولاء الأأمة العلامي وحفاظ الإسلام so he said that I I prayed the prayer of choice and direction with Allah be exalted to gather a composition of 40 حديث following the way of these great notable scholars and preservers of Islam فقد تفق الألماء على جواز العملي بحديثة دعيف so all of the scholars are in complete agreement concerning the permissibility of working with weak حديث في فضاع العمال in virtuous actions so compiling a compilation of حديث preserving for the أمة its religion is a virtuous action or a hadith that describe the virtue of actions these areas the ألماء are complete agreement we mention many of their names including figures like دار قطني who was one of the strictest of all the hadith scholars ومع هذا فليس فليس إعتمادي على هذا الحديث he says despite all of this and undertaking this action I'm not depending relying strictly on this حديث بل على قوله صلى الله عليه وسلمة في العحديث الصحيحة ليبلغ الشاهد ومنكم الغائب rather the sound hadith of the prophet صلى الله عليه وسلم where he says that those who witness inform those who are absent so in other words he's saying I've witnessed the prophetic tradition and I've internalized that and I've experienced this sweetness so I want to pass on some of that and preserve some of that for those who will come after me this was his motivation وقوله صلى الله عليه وسلم نضر الله مرأاً سمع مقالتي فوعاها فداها كما سمعها so he also says in the saying of the prophet صلى الله عليه وسلم may Allah illuminate the person render radiant the person who hears my speech and then understands it and then passes it on as he or she has understood it ثم من العلماء من جمع الأربعين في أصول الدين لذا من المجردين هناك من who يقومون with 40 حديث خلقات في مقابلات المقابلات أولاً يقومون here to عقيدة وبعضهم في الفروع and some of them in the legislative rulings وبعضهم في الجهد some of them in the struggle وبعضهم في الزهد some of them in worldly abstinence وبعضهم في الأدب some of them in etiquette and manners وقعدهم في القطاب some of them in orations وكلها مقاصد وصالحة all of them are virtuous objectives رضي الله عن قاصدها may Allah be pleased with those who have intended these objectives وقد رأيت جمع أربعين أهم من هذا كله so I've considered to compile a 40 حديث collection more important than all of these أربعون حديثاً مشتملة على جميع ذلك and there are 40 حديث that includes all of that in other words فكل حديث منها قائدة عظيمة من قواعد الدين every individual hadith embodies a great principle from the principles of the religion وقد وصفه علاماء بأن مدار الإسلام علي so each of these hadith the scholars have described as Islam revolving around this hadith أو هو نصف الإسلام or this hadith is half of Islam أو ثلاثو or third of Islam أو نحو ذلك or similar distinctions ربع الإسلام it's a quarter of the embodies a quarter of the religion so similar praiseworthy words ثم ألتزم في هذه الأربعين أن تكون صحيحة ومعظمها في صحيحة البخاري ومسلم and I also adhere to a principle that in this collection of 40 حديث all of the hadith will be sound and most of them are agreed upon by both Imam البخاري and Imam Muslim وأذكرها مخظوفة الأسانيد and I mention them with the chains of narration deleted to facilitate memorizing ولي يسهل حفظها as I just said to facilitate their memorizing ويعمل انتفع بها إن شاء الله تعالى and their benefit would be general for everyone if Allah so wills so if he included all of the long عن فلان ابن فلان قال حدثني فلان قال أني فلان عن فلان الان خليه then the non-specialist might become overwhelmed so he eliminated the essay need and just brought the hadith so that the benefit will be general not just for specialists but for everyone وينبغي لكل راغبن فلان خيراتي ويعرفة هذه الحديث and it's appropriate for and fitting for anyone who longs for the hereafter that they know these hadith لما اشتملت عليهم من المهماتي based on what they contain from the very important affairs associated with the religion وحتوت عليهم من التنبيه على جميع طاعاتي and what they contain from alerting us to all of the aspects of obedience to Allah تعالى that we need to engage in وذلك ظاهر لمن تدبرة and that's clear for one who reflects on these hadith that would be very clear وعلى الله الكريم العتمادي and on Allah the most generous is my dependence وعليه تفويدي and unto him I depute my affair وستنادي and upon him I rely وله الحمد ونعمة and unto him belongs all praise and all blessing emanates from him وبيه التوفيق and all success comes from him ويأسمة and all protection emanates from him so that's Imam and now with his introduction ثم قال الحديث الأول then he says the first hadith and this is where we will start next week إن شاء الله تعالى with the commentary of ابني ذاقي قعيد that's been erased so I don't know why I did that so may Allah bless you give you all توفيق any questions did he make the adhan yet? he did okay so any questions write them down mention them at the beginning of next week's lesson may Allah have mercy on all of you give you much edger big taufiq much success and all of your affairs وصل الله وعليه سيدي وحبيبنا محمد وعليه وصحبه وسلم تسليم كثيرة السلام عليكم ورحمة الله وبركاته رحمة ورحمة الحمد لله رب العالمين وصلات وسلام علي سيد المرسليم سيدنا وحبيبنا محمد وعليه وصحبه وسلم تسليم كثيرة ربنا لك الحمد كما يمغيلي جلال وشكو لعظيم سلطانك سبحانك على نحسي سناء عليك انت كما اثنيت على نفسك الله صلي وسلم وبرك على سيدنا محمد وعليه وصحبه وسلم تسليم كثيرة السلام وعليكم ورحمة الله وبركاته نا لقد كنا سمعت في المرسل ورحمة وعلي إن شاء الله في المرسل سنفعل الاول بإذن الله تعالة ومن إبن دقيق عيد وقريب في عربعين ثم سنساعد إلى أجهزة أكثر كنتمبرورية كمانتاري الواثي في شهر على عربعين النوابي ويجرس هناك تقارب فكو الحديث لذلك تقارب الأساعدة مع الحديث لذلك سنرى ذلك أيضا فقال المصنف رحمه الله ونفعان الله به وبيكم أجمعين الحديث الأول عن أمير المؤمنين أبي حفس عمر ابن القطاب رضي الله عنه قال سمعت رسول الله صلى الله عليه وسلم يقول إنما الأعمال بالنيات وإنما لكل مرما نواه فمن كانت هجرته إلى الله ورسوله فهجرته إلى الله ورسوله ومن كانت هجرته لدني لدنيا يسعيبها أول مرأة ينكحها فهجرته إلى ما هجرى إلي رواه إمام المحدثين أبو عبد الله محمد ابن عسماعي اللبن عبراهم ابن المغيرات ابن بردزبه البقاري وأبو الحسين مسلم ابن حجاج ابن مسلم القشيري النيسابوري صحيحه ملاديني هم أصحر الكتب المصنفة صحيحه ملاديني هم أصحر الكتب المصنفة يقول ورحمه ببطاقة أبو حافس أمار وليكم صنات وليكم صنات يقول ورحمه كانت هجرته يجب أن تقوم with the actions that are counted or assessed based on the intention accompanying them and everyone will, every person will be rewarded based on what he or she intended لذلك من who ever's migration was to Allah and his messenger, his migration will be assessed as being for Allah and his messenger and whoever's migration was for the world to take some portion of it or a woman to take her in marriage then his migration will be reckoned for what he migrated for it's related by the two leaders of the Hadith scholars, Abu Abdullah Muhammad the son of Ismail the son of Ibrahim the son of Al-Mughira the son of Bardizbah Al-Bukhari أبو عبو الحسين مسلم the son of Al-Hajjaj bin the son of Muslim Al-Kushairi and Naysa Abu-Ri and their two sound compilations which are the soundest of all compiled books طيب لذلك this is the first Hadith, the Hadith of intention as a reminder to us as he will explain all of our actions should be rewarded based on intention someone did a brain scan study and they found the brains of people who undertook purposeful actions were illuminated so the Muslim our whole life is purposeful action if we're applying our religion properly brothers what's going on look at all these sisters don't look but there's a lot of sisters over there yeah brothers you have to drag out your uncles and cousins yeah whip them into shape so purposeful action is very very important and critical for us and for our spiritual and intellectual health فقال الإمام الحافظ العالم الجليل إبني دقيق العيد هذة حديث صحيح متفق على سحاته وعظيم موقعه وجلالته so he says this Hadith this rigorously authenticated حديث is agreed upon متفق على its authenticity is agreed upon and its stature and its majesty are very great so متفق علي means that the Hadith is related by both Al-Bukhari and Muslim so the term متفق علي so when he says هذة حديث صحيح متفق على سحاته يعني إمام بخاري and إمام مسلم جميون this Hadith which raises it to the highest level of singularly narrated Hadith وكفرت فوائده رواح الإمام أبو عبدالله البخاري في غير موضع من كتابه so he says and this Hadith has many many different benefits and إمام أبو عبدالله البخاري relates this Hadith in more than one place in its compilation one of the features of سحيل بخاري is that إمام بخاري will use either one Hadith for many different proofs so the Hadith will be a Dalil in many different areas or parts of a Hadith one of the aspects of سحيل مسلم which many scholars consider an area of advantage إمام بخاري's compilation even though overall إمام بخاري's compilation is considered to be sounder is that إمام مسلم will bring many the many varying versions of the Hadith in one place so it's easy to research the various narrations and to get a sense of the context surrounding the Hadith because as you read in one place the various versions you can get a sense of how and why and under what circumstances the Hadith was uttered طيب رواه أبو الحسين مسلم ابن الحجاج في آخر كتاب الجهاد إمام مسلم أبو الحسين مسلم بن الحجاج he narrates the Hadith at the end of the chapter of Jihad وهو أحد وهو أحد الأحديث التي عليها مدار الإسلام and it's one of the Hadith that is said Islam revolves around so it's a central Hadith in our religion إنما العمال بن يات قال الإمام أحمد وشافعي رحمه مو الله so إمام أحمد وإمام شافعي was one of the Imam Ahmad's teachers they said may Allah have mercy on both of them يدخلوا في حديث العمالي بن يات فوف العلم they said that a third of knowledge enters into the Hadith of actions are assessed based on their accompanying intentions قالح البي حقي وغير إمام البي حقي and others have said this likewise وسبب ذلك أن كسب العبد يكون بقلبه وليسانه وجوارحه and this Hadith being a third of Islam the reason for that is that what a servant earns from their actions is based on their heart, their tongue and their limbs ونية أحد الأقسام الثلاثة so the nia is one of these three divisions it deals with the heart so our limbs, our heart and our tongue so إمام العمال بن يات this soundness of our action is based on the state of our heart so our heart should have sincerity in our intention طيب وروا وروية عن الشافعي رضي الله تعالى عنه أنه قال يدخلوا هذا الحديث في سبعين بابا من الثق ومن إمام الشافعيه يتبعه من إمام الشافعي يمكن الله أن يكون بخير معهم أنه قال هذا الحديث يدخل إلى 70 مخصوصين من العلماء وقال جماعة من العلماء ومجمعاً لجمعهم أن هذا الحديث هو ففل إسلام أن هذا الحديث هو ثلاثة الإسلام فهي فقط يتبعه كما إمام نبو يتبعه في إسلام وإنه يتبعه في العلماء كل هذا الحديث is a central and one aspect or area of Islam and this hadith in the area of our intention so it brings it at the beginning of his book to remind us that if our intentions are not sound then everything built on them will collapse and the intention is the foundation everything built on it is the edifice and if the foundation is not sound the edifice collapse collapses ثم قال استحب العلماء أن تستفتح المصنفاتي المصنفاتي بهذا الحديث ومن من يبتدأ به في أول كتاب الإمام وأبو عبدالله البخاري so he says that the ulama are like to start their compilations with this hadith among those who began their compilations with this hadith is إمام أبو عبدالله البخاري وعن عبد الرحمن ابني مهدي ينبغي لكل من صنف كتاب ويبتدأ فيه بهذا الحديث يتنبيه للطالب على صح على تصحيح النية so عبد الرحمن إمن مهدي the son of Mahdi he said it's appropriate for everyone who compiles a book that they open with this hadith so that the student who will read their book can rectify their intention at the very beginning so the student can check himself or herself when they read that book I'm not doing this to be seen by the people I'm not doing this for fame I'm doing this for the sake of Allah and for the service of the believers بإذن الله تعالى ثم قال وهذا الحديث مشهور بالنسبة إلى آخره so he says this hadith is what's called مشهور وعليكم السلام ورحمة الله وبركاته so إمام البيقون he says in his didactic poem عزيزه عزيزه مر with 9 or 3 مشهور مر with 3 so an عزيزه حديث is one that's narrated by two or three different narrators so two or three Sahaba narrate a particular hadith from the Prophet صلى الله عليه وسلم is called عزيز if one person narrates it it's called غريب oh great they took the board it's alright I'll say it again if one person narrates it it's called غريب if two or three people narrate it from the Prophet صلى الله عليه وسلم it's called عزيز and if three or more narrate it throughout the chain actually it's called مشهور so he says هذا الحديث مشهور بالنسبة إلى آخره so at the end of its chain of narration before it reaches and those who narrate it from them the hadith at that point at the end of the chain right before it reaches Imam Al-Bukhari and Muslim is مشهور so many different people narrate it before that it's غريب so غريب بالنسبة إلى أوله لأنه لم يروه عن النبي صلى الله عليه وسلم إلا أم ربن القطابي رضي الله عنه because no one has narrated this hadith from the Prophet صلى الله عليه وسلم except عمر رضي الله عنه so at the beginning of this chain it's غريب ولم يروه عن عمر إلا عن القامة تبن أبي وقاس and no one narrated it from عمر except ألقامة بن أبي وقاس so at the second level of the chain it's also غريب ولم يروه عن ألقامة إلا محمد ابن إبراهيمة تيمي and no one narrates it from ألقامة except محمد بن إبراهيمة تيمي so at the third level of its chain of narration it's still غريب ولم يروه عن محمد ابني إسبعا محمد ابني إبراهيمة إلا يحيبني سعيدا الانصاري and no one narrates it from محمد except سعيد الانصاري so at that يحيب بن سعيدا الانصاري so for four levels it's تبقات the levels of narration is غريب ثم تشرر after that it became widely known بعد ذلك فرواه عنه أكثر أكثروا من ميتي إنسان أكثرهم أئمة and so it says then the hadith becomes widely spread and widely narrated in that over 100 and over 200 people narrated it most of them are scholars so this hadith became very widespread amongst the scholars ثم قال وضفه إنما للحصري so he goes into the grammar of the hadith that its expression benefits limit restriction الحصر or restriction تثبت المذكور تثبت المذكورة وتنفي ما عداه so it affirms that which is mentioned إنما الأعمال so it affirms the actions and it negates anything that's not mentioned anything other than that إنما الأعمال literally only one's devotional actions are assessed based on the intention accompanying them that's the literal meaning so restricting the ruling of being indispensable for the devotional actions so إنما للحصر restriction طيب الله مسأل رسول الله وهي تارة تقطاد الحصر تقطاد الحصر المطلق sometimes it's absolute restriction in other words it literally means this is the only thing applicable here so this is the only thing applicable here وتارة تقطاد حصر مخصوصة and sometimes it benefits a limited restriction ويفهموا ذلك بالقراءني كقوله إنما أنت منذر and he said that's known based on the context based on some accompanying logical or revealed proof that indicates how we should understand it absolutely or in a limited the restriction in an absolute or a limited sense and he says for example his saying be he exalted الله تعالى إنما rather you are only a warner إنما أنت منذر فظاهره الحصر في النذارة so the literal meaning of this is that the prophet صلى الله عليه وسلم is restricted in being one who warned so the literal meaning of this restricts the meaning to warning ورسوله لا ينحصر في ذلك but the messenger صلى الله عليه وسلم was not restricted to just being a warner so Allah mentions for example يا يهل نبي إن أرسلناك شاهده ومباشران ونذيرا وداعيا للله بذنه وسراجا مننيرا oh prophet we sent you as a witness and as a giver of glad tidings as a warner so ونذيرا إنما أنت منذر وداعيا للله he called it to Allah by his command وسراجا مننيرا so there are five characteristics four other than being a warner that are mentioned here so this obviously is not an absolute restriction ورسوله لا ينحصر في ذلك بالله أصاف كثيرة جملة جميلة rather he has other many other beautiful characteristics وغيرها such as being a giver of glad tidings and others so for us believers he is a giver of glad tidings صلى الله عليه وسلم and he can also be a warner if we start to go astray طيب وكذلك قوله تعالى إنما الحياة الدنيا لحون ولعب another example of limited restriction rather the life of this world is nothing other than sport and play so we know it's more than sport and play it's very serious most of the time sport and play is kind of on the margins of life unless one is a jester and then it's central فظاهروه والله العالم so the literal meaning of this إنما الحياة الدنيا ولعب والله knows best this restriction of the life of the world being sport and play is limited to those who choose the worldly life and live for this life so they want to party they die a nice creed eat drink and be married for tomorrow you may die and then when you die it's nothing that always puzzles me seriously how could we be so unique so distinct and our destiny is the destiny of the microphone it's going to rust eventually and get beat up and then it's going to break one day someone's going to knock it and then it's no good and then it gets thrown in the junkyard and since it's made out of plastic the rusty the metal parts will rust away in 120 years the plastic part will stay in the ground for a long long time but eventually it's going to maybe a bird will think its feet and come peck it and our earthquake will crush it up and how could that be our destiny this has no soul it has no intellect it has no spiritual aspirations it has no spiritual aspirations we have soul we have intellect we have spiritual aspirations we have vision we live life with a purpose some of us the purpose we haven't discovered it yet but that's the nature of a human being how could our destiny and all our creation involves all of that be the same as this or this or this right I mean it puzzles me it doesn't puzzle you so he says the restriction the life of this world being sport or play is for those who choose it and they spend the whole life sporting and playing for the and as for what in the same matter it may be it may be a reason for my choice and it may be a reason for my confusion and it says as for in relationship and to the essence of this affair then it's the world is a means for good and attaining good and that is the overwhelming purpose that those who are focused find in this world this world is a means to do good and to attain good and the good we attain is a function of the good we do but the ultimate benefit of it is in the Akhira not in this dunya فما قال و يكون ذلك من باب التغليب فإذا وردت هذي الله فالله فاعتبيرها so he says when this expression إنما it comes beware of this distinction فندلسياق و المقصود من الكلام على الحصري في شيء مخصوص فقل به و إلا فحمل الحصر على اطلاق so he says if the context indicates that the objective of this word إنما is restriction but something in a limited sense then understand it that way and otherwise interpret it to be absolute و من هذا قوله صلى الله عليه وسلم إنما العامال بالنياث so he says from this in this sense we can understand إنما العامال بالنياث و المراد بالعمال and what's intended by actions العامال الشرعية our devotional actions و معناه لا يعتمدوا بالعمال بدون النياث و معناه لا يعتمدوا بالعمال بدون النياث and its meaning is that actions devotional actions are not considered by Allah if they are not accompanied by an intention مثل ودوء والغصلي والتيممي و كذلك الصلاة والزكات والصوم والحج والاعتكاف وسائر العبادات and so he says by way of example we can mention ablutions or lustrations why lustrations why is lustrations a better word than ablutions Ladies and gentlemen of the jury I present you with the case of lustrations versus ablutions why is lustration a better translation of ودوء than ablutions think of the word lustration lustrous what if something is lustrous is shining the parts you make wudu with what will happen to them they will be shining and glowing hence the lustrations that results and the thing that's washed glowing yes so you'll never use ablutions again just kidding everyone's free to choose اللهم صلي علي محمد so he says so for example ودوء is the devotional act غصول the devotional act تيمم the devotional act ومهار شرده حج سكلوشن ومهار إزالة النجاسة فلا تحتاجوا إلى نية لأنها من باب تركي لا يحتاجوا إلى نية so he says as for removing filth from your clothing killing a fly that's bothering you or something harmful that doesn't require an intention because it's from something that one is ridding oneself of so one doesn't need an intention for that وذهب جماعة إلى سحة الودوء ونغص لي بغير نية وفي قوله صلى الله عليه وسلم إنما العامال بالنيات محضوف so he says that a group of scholars are of the opinion that one's will do or go so are sound without the nia and we'll talk about that in the thick of the hadith inshallah are sound without the nia so stop and in his saying صلى الله عليه وسلم إنما العامال بالنيات there's something that's not mentioned محضوف is something in arabic speech that's understood but not mentioned so for example in arabic if we say for example كم عمرو and someone says ثالثون سنة so how old are you 30 years there's محضوف what is the محضوف أنا or عمري ثالثون سنة ثالثون is a خبر and the مبتدأ so it's a predicate the مبتدأ or subject isn't mentioned how old are you ثالثون سنة that's a خبر مبتدأ محضوف و تقدير أنا ثالثون سنة or عمري so this unmentioned part is called محضوف or something that's abridged so he says و ذهب أفن و في قوله صلى الله عليه وسلم إنما العمال و بنيات محضوف so in this expression there's something abridged and not mentioned و اختلف العلماء في تقديره and the scholars differ as to what that unmentioned phrase or word is فالذين اشترطوا فالذي فالذين اشترطوا النية قدروا سحة العمال بنيات so those who say that the intention is and so such as امامة شافعي and the وودو and the غصو and the تايامم so the شافعية say is a روقن an indispensable pillar or condition or aspect of the action حنفية say no so if you don't make your نية they say it's a كمال is completing and perfecting the action so if the حنفية doesn't make his هنية when they make وودو and goes and pray their prayer is not sound because their نية is sound but if the شافعية doesn't make نية for the وودو and goes and pray their prayer is not sound because their وودو is not sound فمتون طيب so he says for those who make the intention part of the soundness of the action the محمدوف is سحة soundness so we should understand سحة العمال بنية so rather the soundness of actions is with intention because the intention is an indispensable a rookin of the action and then he says محمد الله فالذين اشترت نية قدر سحة العمال بنية والذين لم يشترت قدروا كمال العمال بنية so those who hold that the intention is not an indispensable part for the soundness of the action they say that the missing the abridged word is كمال كمال العمال بنية so rather the completion or perfection of actions is with the intention so you understand the difference you understand محمد you are not in your head don't not just say I'll reflect on it and I'll ask someone else so I can agree or disagree with them that's how you get through graduate school in the future you're in a graduate seminar and they're discussing some lofty topic and they say and what do you think Mr. Abdullah I totally concur with my colleagues I think they've articulated this subject with such depth breath and incredible nuance that there's really nothing I can add thank you Mr. Abdullah I appreciate your contribution so Mohammed may know شاوم I'm tired ثم قال وإنما لكل مر المنوى and every person will have what they intended and Allah تعالى knows what we intended we say lofty things we should try to be truthful when all of our statements قال القطابي says يفيل معنى خاصا غير الاول so he says here is restricted and it's limitations not like the first inama so the first inama is مطلق actions are only assessed based on the intention of accompanying them this inama and rather every person will have what they intended he said and here is specifically designating the action with one's intention and he'll explain what that means قال الشيخ محي الدين النوى قال الشيخ محي الدين النوى فاعدة ذكره the benefit of mentioning this ان تعيين المنوية شرط that specifically designating the action one is going to undertake is a condition ونية is a condition for the acceptability and the second is تعيين is distinguishing that action from other action so for example صلاة ذهري صلاة ذهري so my intention to pray is the basis of the acceptability of the action my designating ذهري is what distinguishes it is an obligatory prayer so if I didn't designate ذهري تعيين عينت ذهري my prayer would still be sound but it would be a voluntary prayer نويت صلاة نويت صلاة ذهري فاربان now it's ذهري and not a voluntary prayer so the first is متلق the second is for تعيين ثم قال يشترت وهو تعيين و العملي بالنية وقال الشيخ المحيدين فاعدة ذكره أن تعيين المنوية شرط فلو كان على صلاة مقضية لا يكفيه أن ينوية صلاة الفائتة حتى حيث يمكفIt's not sufficient just to say I intend a make up prayer أن ينوية كونية قونه ذهرا أو أصرا أو غيرها Rather it's incumbent upon conditional upon the person that they specifically designated as a make up of ذهر أو أصر و لا الله اللفظ الثاني لاقتضى الأول سحة النية اذا لم يكن لديه اخبار الثاني اول يكون لديه اخبار النية بلا تعيين او اوهما ذلك والله العالم لا تكون لديه او سيكون لديه وقاله فمن كانت هجراته ورسوله هو يقول أنه من يجب أن يكون لديه ويجب أن يكون لديه ويجب أن يكون لديه ويجب أن يكون لديه المتقرر عند أهل العربية أن شرطة والجزاءة والمقتداء والخبرة لا بد أن يتغير اذا يقول أنه هو كوندشن ومن المشاكل ومن المشاكل والممتقل ومن المساعدة أو أنه هو فيما بين العطور لذا لا يمكنك تقول محمد ، محمد معما فقط يمكنك التقول بمحمد رجلون يخبرون محمد تهغف التواجد ليس نعم ومحمد ما هو يجب أن يكون هناك سبيل المساعدة. محمد الرجول. محمد الزمان. محمد صلى الله عليه وسلم نبي الله إلى الناس إجمعين. محمد هو المساعدة الله للجميع. طيب. لذا يقول هذا لكي تقول هذا. وها هنا قد وقع الاتحاد. يهاس هنا وهو إده. فمن كانت هجرا терри전 الى الله فهجراdock بصر والرسول فما كانت هجرااته فهجراد أن عمرين impressed من يؤدي للب محمد من بعض المساعدة يجب أن يكون هناك اتهاد بين الموضوع والموضوع والموضوع والموضوع والموضوع فهي يقول، كيف يجب أن تتكلم هذا؟ يقول، والجوابه، فمن كانت هجراته إلا الله ورسوله عندما كانت إيرانه علي الله أن تخ use his messenger الفهيجراطه إلا الله ورسوله حقما وشرعا لذلك يجب أن يساعد مجموعة أساسة لإنساء الله وإنساء his Prophet as a legal ruling and as something consistent with the Divine Law. أولا حجرات الله ورسولي is an expression of the Nia and the intention and the objective and the second is an expression of the ruling and the conformity to the Divine Law و هذا الحديث ورد على سبب لأنهم نقلوا أن رجل هاجر من مكة إلى المدينة ليتزوج مرأة يقالوا لها أم قيث so he says this a hadith has an occasion for being uttered is because they relate that a man migrated from Makka to Medina to marry a woman لا يريد بذلك فضيلة الهجرة the person didn't want the honor of migration they weren't thinking about Allah and His messenger they were thinking about أم قيث فكانوا يقالوا لهم مهاجر أم قيث و الله عالم and so the man was named subsequently the one who migrated for أم قيث مهاجر أم قيث and Allah knows best so this is what Imam Ibn Daqi mentioned and commenting on the hadith so any questions at this point before we move to the thick of the hadith a lot of which he discussed but this is a more focused discussion so his explanation will leave and this book will just look at the thick of the hadith so whose phone is this I shouldn't touch it I might stop the recording what time is it okay good فق الحديث وما يرشد ويلي the legislative rulings associated with this hadith and what it guides us to اشترات النية the first is the intention is a condition in our actions وعلى أن العمال الصادرتة من المكلثين المؤمنين لا تصيروا معتبارة شرعا ولا يتردب الثواب على فعليها إلا بالنية so he says that our scholars are in complete agreement that the action the devotional acts that emanate from those believers who are religiously responsible they are not legally considered and there is no reward associated with them unless they are performed with an intention ونية في العبادة المقصودة كالصلاة والحج والصومي رقنا من عركانها فلا تسهر إلا بها so the intention and the object the devotional acts that are the objects of our devotion or the objective the objective الله تعالى is the object of our devotion the objective of our devotion such as prayer the end result we are aiming for such as prayer or pilgrimage or fasting these are an indispensable element and the action is not sound without them وما مكانوا وسيلة as for those actions that are means that are necessary to reach that final action such as wudu for salah كالوا ودوء والغصلي فقال الحنفية هي شرط كمال فيها so as we just read وقال الشافيعية وغيرهم and others say هي شرط سحة عيدا that they are also a condition for the soundness of the action of the action وقال الشافيعية وغيرهم and others say هي شرط سحة عيدا that they are also a condition for the soundness of the action فلا تسخلوا وسائلوا إلا بها and so the actions that are means towards those end actions are not sound without them and so the upshot of that is that if one is a shafi and doesn't make their nea for their wudu or their tayamun or their gusl their prayer isn't sound وحنفية if one doesn't make their nea their prayer is sound but it's not rewarded so it's sound but it's not rewarded ثانيا and second وقت نيتي ومحلها the timing of the nea and its place وقت نيتي أول العبادة the time of the nea is at the first of the action so the nea كتكبيرة الإحرامي بالصلاة والإحرامي بالحج so when we first enter into our احرام فحج that's when we make our nea we raise our hand for tekbir that's when we make our nea yes if a shafi doesn't make their nea for their wudu their wudu is not valid therefore their prayer is not valid if a hanafi neglects their nea and their wudu their nea is valid and their prayer is therefore valid but the prayer is void of any reward because it's a condition for the reward accruing to the action ثانيا no that's not considered no your prayer as long as the Imam's prayer is sound in his methab then your prayer behind him is sound ثانيا and that's the opinion the overwhelming majority of the scholars so the timing of the nea is at the very first of the action اما صوموا فتكفين ثانية قبله بعسري مراقبة الفجر so you look at the seroness of the sharia as for fasting it's sufficient to make the nea anytime before one enters into the fast because of the difficulty of determining the exact moment فجر comes in so we know the exact moment I started my prayer الله أكبر we know the exact moment I got into ahram but we can't determine the exact moment فجر came in wait 10 9 8 7 6 there's no ball dropping for Fajr 5 4 3 2 1 Fajr no there's no ball dropping for Fajr so because of the difficulty and in determining the exact moment فجر comes in as long as we make our nea anytime before entering into the fast and the Hanafis before the war they have more flexibility in that but the other three mathabs before one starts the fast of that day time قال وان محلوا نية القلب the place of the nea is the heart otherwise you couldn't make your takbir and your nea simultaneously mission impossible no way to end the Salah الله أكبر so people say the nea the expression of the nea before as a reminder and strengthening for the heart so وقت نية اول العبادة محلوا نية القلب فلا يشترط طلف وضو بها it's not conditional that you pronounce it ولكن يستحبوا ليساعد اللسان ليساعد اللسان والقلب على استحضارها but it's highly desirable so that the tone can strengthen the heart and being attentive and alert with the nea so these people they see you and saying before you pray no way to end the Salah صلاة العيشة اربع رقاص فارغ وراه هادل اليمام stop for Allah it's unfounded because you're not saying this is my nea this is just reminding me to be alert and attentive in my heart there's no problem it's actually I think the kids got a kick out of it طيب ويشترطوا فيها تعيين ومنوي وتميزه وتميزه وانغيره and it's conditional to specifically designate the intended act and to distinguish it from other acts فلا يكفي ان ينوية صلاة بلا بد من تعيينها بصلاة ذهري or العصري so it's not sufficient to just intend to pray no way to Salah but one it's essential that one specifically designates which prayer such as the prayer of ذهر the prayer of عصر ثم قال ثالثا ووجوب الحجرة the incumbency of migration الحجرة من أرض الكفاري إلى دار الإسلامي واجبت على المسلم الذي لا يتمكن من أفهار الدينة so it says that the incumbency of migration migration from the land of disbelievers to the lands of Islam is absolutely incumbent upon the Muslim who is unable to practice his religion so if you feel it's so bad here you can't be a Muslim anymore it's time for you to leave it's not time for you to stop praying and start eating ham sandwiches if you can't beat them join them it's time to leave but if you feel I can practice my religion no one bothers me I pray at my job I raise my kids I send them to Muslim school then you can stay so why because we're in this life to worship Allah not to live in America we're here to worship Allah not to live in America I just want some of that American buy pie so bad I just you know I'll make up my prayers at the end of the day every day for the rest of my life oh it's time to bye bye miss American pie problema shavi to the levy but the levy was dry و هذا الحكم باقن و غيره مقيد this ruling is permanent and it's unrestricted و أما خبروا لهجرة بعد الفت as for the narration there's no migration after the conquest of Mecca المقصول what's intended by that is that there's no hijra from Mecca after after it has been conquered and the end has because it became an abode of Islam so people could leave but not obligatorily they want obliged to make migration from Mecca and there are different rulings in terms of if you can practice your religion إمام موردي one of our great great scholars say it's forbidden for you to leave the land of the non-believers if you can practice your religion and you know why he says because if you leave you leave a hole a void that can only be filled by kufr so your existence is an island of Islam and a sea of disbelief and if you leave if you pull a rock out of the ocean what happens the water fills in that gap that the rock was occupied that's the opinion of موردي that's not the opinion of all the scholars but that's إمام موردي's opinion if you are a Muslim and you're living in a non-Muslim land and you're free to practice your religion it's forbidden for you to leave because if you leave you leave a void that can only be filled by kufr that's his opinion he doesn't mention this here it's mentioned in some other narrations now and migration a hijra is also applied to that which Allah has forbidden فقال صلى الله عليه وسلم the migrant is one who migrates away from what Allah has forbidden so if a person was drinking something that's not water that's made from grapes that are fermented and becomes a Muslim they make a migration away from that to what Allah has permitted so hijra is to leave that which Allah has forbidden so hijra is also also this is pronounced حجر أخاه فقال ثلاث and so migrating away from one's Muslim brother sister for more than three days is forbidden هجر المارعة فراشي زوجها فراشة زوجها and a woman leaving or migrating away from her husband's bed وقادي يجب على المسلم يحجرها أخاه المسلم الأعصي so those are forbidden forms of migration it's absolutely incumbent upon a Muslim to move away from or boycott so make hijra from a Muslim in a state of rebellion and this is an issue that has nuances in our day and time because there was a time when you left people alone they were shaken up like the hadith of Allah and his companions who the Prophet of As-salam because they didn't mobilize and nothing prevented them except they were tinned into their crops and they were truthful to the Prophet of As-salam and they were exonerated by the Quran but for an extended period of time the Prophet of As-salam the Muslims they wouldn't speak to them and they were shaken up but when some Christians came from the north and heard of their states they said come with us and the people are treating you they absolutely refused nowadays they might go so you have to be very careful in applying this ruling you might push people away from the community for good but generally you shouldn't shop in stores where people sell liquor Muslims sell liquor so there's just a brief section we'll start with this next time حديث if you have any questions please write them down since the time has expired usually I can paste myself but I'm not bad Peace be upon you Peace be upon you First of all I apologize people that came here at 6.30 but I'm going to cancel that because everything in my power to get here by 7 I'm not going to be able to get here by 6.30 it's a mission impossible so I love it so we'll continue with كتاب الواتي where he's discussing some of the legal rulings associated with the first حديث this is where we start on the then we'll go to the main book so he says so he says the third point he wants to make and as Dr.Fabouga and Shaykh and this book واتي and now فيك الحديث so the legal rulings of the حديث and what they lead to وجوب الحجرة the incommensy of Hijrah so from and Hijrah and Hijrah واجبتون على المسلم الذي تمكنه من he says migrating from the lands where other than Islam predominates is absolutely incumbent upon a Muslim who is unable to manifest his religion in the land where Islam does not predominate so if one is here and they can't feel that they can't practice Islam sister feels she can't wear hijab it's not safe people believe they can't pray it's not time to leave Islam it's time to leave America and that's wajib he says وَهَذَ الْحُكُمُونَ بَأِنْ وَغَيْرُ مُقَيَّةَ he said this is a permanent ruling and it's not restricted by any conditions so one should be very mindful of their condition الحمد لله if we want we can practice our religion we can call to the religion we can build our institutions sometimes there are challenges but those things are weak that we can do but if someone feels they can't it's time to go ام الخبر لهجرة بعد الفتح المقصور لهجرة من مكتة بعد فتحها لانها صارت دارل اسلام so it says as for the hadith there is no migration after the conquest what is meant by this is there is no migration from Mecca after it has been conquered by the Muslims because it became a land of Islam وطلقوا الهجرة على ما نحو الله عنه ومهاجروا من هجرة ما نحو الله عنه so that's a hadith ومن هجرة أم ما أم مما وحجرة ما نحو الله عنه so migration is also مجرد من الحرام so the prophet صلى الله عليه وسلم مجرد من ذلك which Allah is forbidden so if someone is involved in forbidden things leaving that is a form of migration someone who is drinking or smoking marijuana or fornicating or looking at pornography things people fall into leaving those things is a form of migration so we should migrate away from those things وهجروا المسلمي أخابوا فوق الثلاث so hijra is also referred to avoiding or moving away from a person for more than three days which is a forbidden form of hijra if our well for three days is permissible above that is forbidden فراشة زوجي فراشة زوجي so in a woman leaving the bed of her husband this is a forbidden form of migration there is some legitimate excuse وقد يجبوا على المسلم يحجر أخاب المسلم المسلم العاصي and it is incumbent upon a Muslim to migrate away from or boycott their rebellious Muslim brother so a person who is persisting and a sin wants to cut relations unless is caveat unless one fears that breaking relations is going to push that person out of Islam then you shouldn't break relations with them because it's more harmful for that person to leave Islam than for you to have relations with them if they are sinful but if you don't fear if Islam one should break relations with Muslims for example who are engaged in persistent sin someone is fornicating and you warn them and they persist you should break relations someone is drinking alcohol or selling alcohol involved in other forms of vice and you warn them against them and you give them nasiha and they still don't heed it you should boycott them it's going to push them away from the Muslims and away from Islam and then one should not كما يجوز له and يحجره زوجاته الناشية تقديبا just as it's permissible for a man to break relations with a recalcitrant recalcitrant spouse as a way of disciplining her فما قراب عن so the fourth point is that من نوع عمل صالح فمنعه من القيام به عذر قاهر من مردن أو ثاتن أو نحو ذلك فإنه يثاب وعلي so this hadith also benefits us that a person that intends a righteous deed and then they're prevented from undertaking that deed because of some compelling excuse such as disease or death or similar things then that person is rewarded for it it's from the beauty of Islam and from the mercy of Allah that if we intend a good deed and we are not able to undertake it because of a legitimate excuse we're rewarded for it that's an incredible opportunity for us to get through it and then if we intend a bad deed and we leave it we're rewarded for it as they say ترك السيئة حسنة to leave a bad deed is a good deed so I'm going to rob a bank I'm not really going to rob a bank all you people out there watching I'm just making an example I'm a policeman out there just making an example so if you say I'm going to rob a bank and then you say how could I ever even think about that then you're rewarded for a good deed because you left a bad deed and leaving a bad deed is a good deed طيب ثم قال قال البيضاوي العاماب لا تسحر بلا نية لأن النية بلا عمل أن يثاب وعليها والعمل بلا نية حباب so Imam al-Baydawi says that good deeds are not sound or devotional actions are not sound without the intention because the intention without an action one is rewarded for however the action without intention is like dust scattered in the wind ومثال النية في العمل كروه في الجسد and the lightness of the intention and an action is like the spirit the life spirit in one's body so if you don't have the Ruh there's no body and that's one of the one of the proofs that the Ruh is indispensable for the body is when it leaves the body dies it expires but we know the spirit lives on so there are people that say there's no Ruh then why are you walking around and then suddenly you even if you're in good health some people they say well the physical body wears down some people they're in perfect health boom they're dead so is it just spirit I mean is it just a physical breakdown nothing broke down so they're not 95 years old and just gradually just ran out of gas physically they're at the height of their youth at the height of their strength and bad so the Ruh is extracted there's no physical breakdown so the Ruh of our actions is the intention that's what gives it life other than that it's just like it's a form it's a physical form with no life in it and if if the Ruh was not necessary for life then why do all of these things have no life they're arguing with the same as this why does this have no life because it has no Ruh in it that hello Allah animals are resurrected they're living forms but they're they're not in Caliph and therefore they dominate this opinion after their resurrection and after they take Khasas so if someone tortured an animal يوم القيامة ده animal will have Khasas retribution and then Allah تعالى will become dust and that's one interpretation of the verse of Imam يتسألون ويقولوا الكافي وقال ليتني كنتوا طرابا so when the kafir knows uh oh I'm messed up because they didn't think there's no qiyamah there's no accountability and then they realize the reality of this situation and they see the animals become dust so they say يالايتها كانت القاضية يعني وعما من قوتي كتابه كتابه بشماله فيقولوا يالايتني لن قوتي كتابية ولم أدري ما حسابية يالايتها كانت القاضية ما أضنى عنه مالية حالك عنه صقالية so he says I wish this was the end يالايتها كانت القاضية I wish that was the end and so when they see the animals is the end for them كنتوا طرابا so they'll say يالايتني كنتوا طرابا I wish I was dust and I could become dust but you can become charcoal in the hellfire والله المستان الله ستعيب all of us طيب ثم قال والهثال نيتي في العمل كروحة في الجسد فلا بقائل الجسد بلا روح ولا ظهورة لروحة في هذا العالم من غير تعلق من غير تعلقن بجسد so he says so the likeness of the intention to the action is like the spirit to the body there's no the body cannot remain without the spirit and there's no reality for the spirit in this world without being attached to a body ويرشبنا إلى خاصة في العمل والعبادة حتى نحص إلى الأجرة والثوابة في الآخرة so this hadith guides us to understanding the reality of the importance centrality of sincerity and our actions and our actions our worship in order that we gain for ourselves a reward and recompense in the hereafter والتوفيق والفلاحة في الدنيا and that we are people who are working on the basis of توفيق and divine facilitation for good and obedience and فلاح success in this world so Islam is not just a formula for other worldly success it guides us to success in this world look at the things destroying people they are all haram alcohol is destroying people drugs are destroying people sparsial infidelity is destroying people it doesn't just destroy families it destroys individuals فارنكيشن is destroying people most teen suicides are based through relation on relationships that either went bad or that people never had you know some poor miskeem is a social reject and so becomes either suicidal or homicidal and so all of these things are forbidden by Islam and all of the things that have historically until our collective human race has lost its collective mind are things encouraged by Islam such as personal responsibility chastity hard work for the sake of work for the dignity of work saving not being being self reliant تعفوف all of these things are and virtues are encouraged by Islam لانهن الله ثم قال في ناخير سادسن the last one is the last one is the last one is سادسن كل عمل نافع وخير يصبع بنية والخاسي وبتغائر يريد الله تعادة إبادة so every beneficial act every beneficial good action becomes with an intention and with sincerity and with seeking the pleasure of Allah and act of worship so if a person is cooking it's an ordinary act so to summarize this they say بنية صارة العادات إبادات with good intentions ordinary acts of work ordinary actions become acts of worship so you're cooking this is an ordinary act but if you're cooking and then you're knee I intend to strengthen my body and the body of my family so they can worship you with vigor and strength يا الله now cooking is a battle and the food tastes better and it has better taste seriously cooked food that's cooked with liquor صالواتا on the prophet صلى الله عليه وسلم with نية that this is going to strengthen the family so that they can undertake a battle with vigor that food is tentative you can fill the barakah permeate your body when you eat it as opposed to eating junk at McDonald's and Burger King you can fill the barakah out of a leaf in your body it's real the animals are tortured when they're raised and the feed that was developed to supply these burger places you look at fast food nation read it or look at the documentary look at a food ink all of these this is the history of these things there's torture there's the chickens are raised on a conveyor belt 21 days they put on a belt and move through a system of feeding they never move they're in a dark room they can't stretch their wings there's no barakah in that food that's why if you eat it enough of it you die some of you saw a supersize me right so that's the end of these comments on that hadith so we'll go back to the main book which is we'll start with a very long hadith therefore it's a fairly long commenter so we won't get involved tonight so actually we might because it's only 2 o'clock and we are until 8 and it says a quarter to two that'll be even more time so we might get it in Insha'Allah so we might get it in Insha'Allah so we might get it in Insha'Allah so we might get it in Insha'Allah so we might get it in Insha'Allah一下 الحمد لله so it says رحمه الله ورحمه الله ولا إلكم أجمعين ف��نا المصنف رحمه الله ورفعنا الله به وإلكم أجمعين لأ function amplifier عن عمر After Umr وعنده أيضاradas أقال بينما نحرق جنوس عند رسول الله صلى الله عليه وسلم ذاتا يون إست ваши علينا الرجل شديد بيعض altreastyاب شدير إسواع شاعب لا يُرى عليه أثرُ الصفر، ولا يعرفُه منَّا أهل، حتى جلسَ إلى النبي صلى الله عليه وسلم فأسنَ رُبَّته، فأسنَ دا رُبَّته إلى رُبَّته، وغضع كفَّي على فأخذَه، وقال يا محمد، أخبرني عن الإسلام، فقال رسول الله صلى الله عليه وسلم الإسلام تشدأ الله إلهي الله، عَنْ محمدًا رَسُولُ الله، وتُقِيمُ الصلاة، وتُتِّيَ زَكَابَ، وتَصُومَ رَمَضَانَ، وتُحُجَّ البيتِ، وتُحُجَّ البيتَ، إن استطعت إليه سبيلا قال صدقتَ، فاجبنا له يسأله، ويصدقَه، قال فأخبرني عن الإيمان قال تُؤمنَا بالله وملايكَته، وكتبِه، وهصولِه، واليوم الآخر، وتُؤمنَا بنقاضرِ خيرِه، وشرمِه قال صدقتَ، قال فأخبرني عن الإحسان، قال أنت عبد الله كأنك تراه، فلم تكن تراه، فإنه يراك قال فأخبرني عن الساعة، قال ما المسؤول عنها بعلم من السائل، قال فأخبرني عن أمراتها قال أن تلِدَ الأمَةُ ربتها، وانترى الحُفاتَ الأراتَ العالةَ رِعَا الشَّائِي، يتطاولُونَ في البُّنَّان، ثمَا تَلَقَ فَا نَبِثْتُ مَلِيَّاً، ثمَ قَالَ، يَعْمُرُ وَا تَدْرِ مَا نَسَّائِلْ قُوْطُوا الله وَرَسُّوْهُ عَلَمْ قَالَ فَا إِنهُ جِبْرِيلُ أَتَاكُمْ يُعْدِمُكُمْ دِيْنَكُمْ رَوَاهُمُ مُسْنِمَ. ربت me about Echsaad him that you worship Allah as if you see Him and you fail to see Him be mindful of the fact that he observes you. He said informally about the last day the Prophet صلى الله عليه وسلم said one being asked has no more knowledge concerning it than the one asking. He said informally about some of his signs. He says that the slave girl, the servant girl will give birth to a mistress ولكي ترى موكينة جرسية، جرسة، ترسل بجوار، موكينة جرسية، معاكم بها، حضوراً معاهم اجلساً في تلك الموكينة فهو يذهب وكل شيء جبرية وموكينة و أمر says فلا بثتو مالين then some time passed over me so it says three days passed and then the Prophet saw Omar after that period and he said يا أمر do you know who that question was the other day he said Allah his messenger no best the Prophet صلى الله عليه وسلم said where the angel Gabriel came to teach you your religion هذا العديد، هذا العديد هو حديث عن مسلم فمن دقيق عيد يقول هذا حديث عظيم يقول هذا هو عديد قد اجتمعه على جميع وظائف العمال وظاهرة والباقنة يقول أنه يوجد من كل بسيطة دفوشن والدوليين ببعض المساعدين والمساعدين لذا our religion has المساعدين والمساعدين المساعدين والمساعدين المساعدين والمساعدين لذا فالثفت is an outer sin that's an outer sin envy jealousy these are inner sins and so an inner defects that we try to rid ourselves of just as we try to rid ourselves of the outer defects so this hadith so they're teachings related to the inner life such as those teachings that encourage us to be faithful and to be truthful and to be honest and to be courageous and to be patient those are all inner aspects of our teaching that inform our inner state and then the outer state related to our devotional actions and avoiding the forbidden things and doing those things that are encouraged so it says all of the foundations of these are included in this hadith واللوم الشرعية كلها راجعتون إلي and all of the knowledges associated with the divine law are returned to this hadith ومتشبعتون منه and they branch out from it ليلة ضمنه من جمعه إلى علم السنة from what this hadith contains by combining the meanings and the message of the sunnah the knowledges rather of the sunnah وهو كالأمي للسنة and so it's like the foundation literally the mother but in some context the mother means the foundation and the mother in our human terms is the foundation of the family and this term the metaphorical term is the foundation of the sunnah كما سمية الفاتحة أم القرآن just as the Fatiha is called the mother of the Quran because all of the knowledge contained in the Quran is summarized in the Fatiha so it says من جمعها معانية القرآن by combining in its meaning all of the foundational issues the Quran deals with وفيه داليل عن تحسين الثياب والحيئة والنظافة عند النخور على العلماء والفضالاء والملوك and this hadith is also a proof that one should beautify their garments and their their comportment and their cleanliness when they go to appear before scholars or virtuous people or kings or presidents even if you don't like them they have a mechanic a status فإن جبريل أتهم وعلما للناس بحاله ومقاله so جبريل in this hadith came to teach the people with both his state and his words so the words فأخبيرني عن الإسلام والإيمان والإحسان والسعب those are words that are elicited from the Prophet ﷺ fundamental teachings about the religion but he also came to teach with this statement so رضوا شديدوا ثواب سوات الشعب سوات الشعب سوات الشعب سوات الشعب سوات الشعب سوات الشعب is going to be before a lot ofه فمقال وقوله and so he also taught that the best was the one which was the one موضوع هو الموضوع الذي يتعلق بشكل قديم بين مدينة ومدينة لذا موضوع التعاون هو أنه يدفع فيه ولكن the fact that it's happening at a distance the hearts cannot connect the minds can connect but not the hearts and an integral part of proper Islamic knowledge is rooted in the connection of the hearts so the ألمات they say المفصدور وليس فصدور knowledge is in the hearts of humans not in the minds of books so as much as possible sometimes it's not possible as much as possible it's good to have immediate proximity between the student and the teacher and so this was exaggerated in this حديث and they were close close because now for that cause will be uncomfortable right teach me something alright so my proximity is very important part of the exchange وقاله ليورع عليه أثر السفر he's saying that there are no signs of travel وقاله ليورع عليه أثر السفر he's saying that there are no signs of travel visible upon him المشهور بمليائي من يورع so the most widespread vowing of the word يورع so he's making a morphological point here مبنية ليما لم يسمى ثائر so we usually say بنا للمشهور so this is the passive voice no signs of travel were seen on him so this what it means المبنية ليما لم يسمى ثائر more commonly in most grammatical texts المبنية للمشهور مبنية ومبنية للمشهور ورواه بعضهم بالنون المفتوحة and he says some narrations of the Hadith are with أثتها نون مفتوحة over the Noun فأله مسأل رسول الله فلانا تسأل we did not see so it's an active voice البنا للمعلوم so we did not see upon him any signs of travel so there were no signs seen so the seers are not mentioned مجهول لا يورع no signs of travel were seen upon him and then is من نون المفتوحة with the نون وثثتها لنرى we did not see on him any signs of travel وكي لهم صحيح and both narrations are sound وقاله ووضع كفه على فحذه he is saying he placed his palms on his eyes وقاله يا محمد and then said ومحمد هكذا هو المشهور الصحيح so this narration of the Hadith is widespread and it's sound it's sound رواه النسائي بمعنه وقال سمام نسائي relates this conveying the same meaning so he says ووضع يديه على بتنبي صلى الله عليه وسلم so he said he placed his hands on the knees of the Prophet صلى الله عليه وسلم so even though this is not the soundest narration it clarifies where he put his hands was on his thighs near his knees on the thighs of the Prophet so he says فرتفع الاحتمال الذي في لفري كتاب مصدم فأنه وقال فيه ووضع كفه على فحذه وهو محتمل so he says that محتمل so he says that it lifts the ambiguity or the contingencies which are involved in the wording of the book of Imam Muslim and that he says in his narration he placed his hands or his palms on his thighs so there's two possibilities هو محتمل and it's open to different meanings one meaning on his own thighs and one meaning on the thighs of the Prophet so the version of Imam نسائي clarifies this احتمال that it wasn't on his thighs rather it was on the thighs of the Prophet صلى الله عليه وسلم وقد استفيد من هذا الحديث so we can benefit from this حديث or take the lessons أن الإسلام والإيمان حقيقة تاني متباينة تاني لغة مشارعا that إسلام and إيمان are two different realities both linguistically and legally or we could even say how they're understood in the Divine Law وهذا هو العصب في الأسمان مختلفة وقد يتوسع فيه مشارعا so he says this is the origin and various nouns and then their meaning it can be is expounded on in the Divine Law يطلقوا أحدهما على الآخر يطلقوا سبيل التجاوز so one of them can be applied to the other so in other words إسلام and إيمان are used synonymously when they appear individually so if we just say if we use them together they have different meanings so for example in this حديث where they come together فاخبيرني عن الإسلام فاخبيرني عن الإيمان so they're coming together so in this case إيمان تصديق القل إيمان is the affirmation of the heart and so all of the things that Prophet mentioned are things the believer has to affirm in his or her heart فاخبيرني عن الإيمان and تقبنا so that you believe اللاه واللائكاته وكتوبه وهصوله واليوم الآخري وتقمنا بالقضب خيره وشره so those are all things that we affirm in our heart and إسلام are actions الإسلام والإسلام والقياد بالجوار is being led to act with one's limbs and so إسلام they're all actions it's the action of the tongue and تشلن الله فاخبيرني عن الإسلام and تشلن الله لأنه محمد الرسول الله وتقيموا الصلاح so الشهر is the action of the tongue إقام الصلاح the action of the limbs وطبتيا زكات you pay the zakat this is an action writing the check you're going to gather up the sheep if you have sheep to give for zakah or the camels or the wheat or if you're writing a check is the action of your hand وتصوم الرمضان and you fast Ramadan action of the body إستطعت إليه السبيل and you make pilgrimage to the sacred house if you're able to find the means to do so those are our actions but when they appear together الإسلام تصدير والإيمان الإيمان الإسلام عمل والإيمان تصدير another example is the hadith with the prophet of the salam and the dua that we say of the jenazim اللهم من أحييته مننا فأحيه على الإسلام ومن توفيته مننا فتوفه على الإيمان ومن أحييته مننا فأحيه على الإسلام ومن توفيته مننا فتوفه على الإيمان so the one you keep alive amongst us keep him alive in Islam keep him continuing to act because life is the realm of action and the one you bless to die or you cause to die have him die in إيمان or faith because once you're dead only your faith will have benefits and only your faith is something that continues your actions in so that's enough because they come together so الإسلام indicating action and إيمان indicating the affirmation of the heart when they're mentioned individually they can take both meanings for example the hadith of the branches of faith الإيمان بطعن وسبعون الشعب 70 سمات and then the Prophet of God preceded it to describe actions أفضلها قولوا لا إلهي الله the best of them is to proclaim there's no God but Allah that's an action وإدناها إماطة الأذى عن الطريق and the least of them is to remove the harmful thing from the path that's an action الإيمان بطعن وسبعون إيمان and then he described a character trait and shyness is a branch of faith and shyness is a branch of faith not a psychiatric disorder unless you were classified as a psychiatric disorder and of course there were several drugs prescribed to treat it and so Merck or Pfizer or Dowell were laughing all the way to the bank so he says then he says so here إيمان contains the meaning of Islam so this is what it means when he says رحمه الله أن الإسلام والإيمان حكيكة متبائنا تاني لغة وشرع وهذا هو العصف الاسمان محتليفة وقد يتوسر فيه مشار ويطلقوا أحدهما على سبيل التجاوز وقالوا فعجبنا لهم يسألوا ويصدقوا so he is saying that we are amazed by him but he should ask the question and then affirm the correctness of the answer إنما تعجبوا من ذلك لأنما جاء به النبي صلى الله عليه وسلم لا يعرفوا إلا من جهتي so he says their amazement was based on the fact that what comes from the Prophet was not known except as coming from him وليس هذا سائل من من رفا بلقاء النبي صلى الله عليه وسلم ولا بالسمائي ولا بالسمائي من and the questioner in this instance was not known to have ever met the Prophet nor to have ever listened to him so how does he know anything about his teachings ثم هو قد سأل سؤال فتعجبوا من ذلك and then he asked a question that's a rhetorical question in other words a question of one who already knows the answer and has verified the answer and so they were amazed by that وقاله أن تؤمن بالله وملائكته وقتبه he is saying that you believe in Allah, his angels and his scriptures الإيمان بالله هو تصديقه بأنه سبحانه موجود ومصوفا بالسماة الجلالي ولكمان so he says belief in Allah faith in Allah is affirming that he glorify the see that he exists and that he is described with attributes of majesty and perfection so any attribute that Allah is described with it's an attribute of majesty and perfection in other words it has no defects it's not amenable to defect it has no beginning his attributes have no beginning so they're not amenable to a beginning and because they have no beginning they have no end things that begin end except those things that Allah has determined to endure forever but in our physical world the the proof of a beginning is a proof of an end the attributes of Allah his essence has no beginning so it has no end and their attributes of perfection so his knowledge has no beginning he wasn't taught our knowledge has a beginning we didn't come to this world knowing anything they had a beginning some of us had to wait to college until we learned anything but it had a beginning and it's qualified so it was acquired it's qualified in that we don't know to the perfect extent anything we know mathematics but we don't know the highest you can go in terms of the study of mathematics if we did you can instantly tell me what's the highest number you can call no one can name it but it's not infinite so our knowledge is limited none of us especially now knows everything even if we're polymath we don't know everything there was a show a television show way back in the day and it was one of those quiz shows and this guy knew everything everything that asked the guy he knew so we might have seen it if you're old enough everything that asked the guy he knew and so finally they just gave up so one last question they asked the guy what's your social security number he didn't know so no one knows everything he's not even that guy but Allah knows everything Allah تعالى knows everything so all of his attributes are attributes of perfection and our reflecting that attribute so we're but but Allah's knowledge is Haqiqi and so it's an extent reality that's not acquired and our knowledge is defective our description as is because we're not to an absolute sense and it's acquired our knowledge is acquired so that's the nature of our human condition so he says مصوفهم بسفاته جلالي ولكمال عن سفات النقس so he's removed above any attributes of imperfection وأنه واحد حق صمد and he is one he is the true he is eternal he is unique he is the creator of every created thing مصوفهم فيما يشاء he does whatever he he desires he wills يفعل في ملكه ما يريد he does in his dominion whatever he desires and what Allah can do with us افرشن is impossible with Allah so this one sentence allows a believer to escape one of the greatest dilemmas of western philosophy and theology and that is Allah doing what humans would describe as evil in other words sending storms that wipe out old villages such as tsunami فعلوا لي ما يريد يفعلوا في ملكه ما يريد he does in his dominion whatever he creates he desires and a Muslim knows that's not oppression because oppression what is role anyone know the definition Arabic, English, Spanish French, Spanish and French you have to translate the definition of role of oppression what does oppression mean I didn't say what's a synonym for role taking someone's rights usurping someone's rights or property so our role is تصروف في حق او مال الغير is to act in the rights or property of others بي مالا يجوز in ways that are impermissible فوم is to usurp the rights or property of others you say the Palestinians are oppressed because their land has been usurped the Syrians now are being oppressed their rights are being usurped right to life right to protection by your government there's one thing if there's a battle between military forces another thing the bomb villages or punatory punatory rates against people so that's a violation of their rights of others so as they violate the rights and property of others what you don't own about how to own everything للهي ما في سناواتي وما في الأرض we're in the earth الله owns us that's why we remind ourselves in the face of calamity اللذين إذا أصادت المصيبة تنقالوا إنا للهي وإنا إليه رجعون those when they're afflicted with a calamity they don't say oh how could a merciful god do this they really love us how could this happen they say we belong to Allah and not to him we're all returning so where's the redemption in that the redemption in that is that Allah promised us paradise promised us to relieve us of our sins for any suffering that occurs to us in this world nothing afflicts a believer even to the extent of a thorn pricking we don't have that for that some of their sins are expiated so when we fall sick we don't say oh how could Allah let me get the flu and tomorrow is my big game now I can't play we say الحمد لله الله's giving me an opportunity to get rid of some of these sins praises you for Allah praises the Lord who's giving me an opportunity to get rid of some of these sins that's a believer so in جنة we have بسنة وزيادة we have good and we have an increase the رؤية the beatific vision once we're in جنة everything we suffered in this world will be gone that's why we just patiently endure it's only a test now when you're listening to your radio sometimes you suffer by that ring then what they say for the next 60 seconds this is only a test of the national broadcasting service and we just endure it until it's over and then we're happy listening to our radio again so this don't you for the next 60 years this is only a test it's only a test and then it's over then you forget about it when the 60 seconds later and you're listening to the news or whatever you're listening to you're happy again unless you're listening to the 49ers get beat then you're sad but you know you forgot about the beat as soon as whatever you're listening to starts up again you're not thinking about the when it's over and you're in your grave and it's perfume and it's expanded and there's a window showing you your place in Jannah you're not going to think about oh I was headed so hard in the dunya then when you're in Jannah you're not going to think about what a little bit of suffering in this world Dr. Ingrid Metzen her daughter has a very very debilitating I'll allow mercy on her but she they tried an experimental cure and for a brief period of time she was cured and she really suffered her daughter really very very really debilitating disease and but for a couple weeks this particular cure and she said as soon as she was beyond her suffering it was like it never happened she didn't think of she was back to her old self she wasn't complaining about how bad it was she said Dr. Metzen mentioned that this reminded her of the believer in this world she suffered when just the guy is the most wretched guy he's dipped in the jannah for an instant يوم القيامة you have a better way to describe a dip just dipped in the jannah for an instant then he asks that you ever suffer in the world I swear by Allah I never suffered in the world this one dipped in the jannah not everything good health money cars everything we're dipped in the hell for an instant ask did you ever have any good in the world let Allah he let no I swear by Allah so don't worry about any suffering don't question Allah we mentioned the tsunami we mentioned this before the prophet said in one of the hadith that the martyrs are 5 and one who dies in a plague so the tsunami comes and people get cholera and other disease they die it's a martyr one who dies of a severe stomach ailment so tsunami comes the water gets all messed up people get dysentery diarrhea they die stomach it's a martyr one who drown so the wave comes people drown شهيد وصحب الهدم the one who dies so the wave comes matches up everything people die شهيد and one who dies and the cause of Allah so where's the oppression in that the oppression only exists in the eyes of people who can't see beyond this world so someone and every believer has to see beyond the world so the first description clear description of the believers in jannah are the believers in the Quran is after that after that after that they pray and they give charity but the first thing those who believe in the unseen those who believe in the unseen those after us from the unseen and so if we believe in it we understand this world okay I didn't get everything but insha'Allah in jannah for boys that give good eternity Allah bless us all to be there after that he says it's a good place to stop here when we repeat when we repeat when he says and he behaves in his dominion as he pleases so we should never forget that this is Allah's dominion not ours and we don't impose on Allah what he does in his dominion and we don't ask him about it rather we're going to be asked about what we did and he is not going to be asked they're going to be asked they meaning us now any questions before did you make the adhan بسم الله الرحمن الرحيم الحمد لله رب العالمين والصلاة والسلام على سيد المرسلين سيدنا وحبيبنا محمد وعلى آله وصحبه وسلم تسلم كثيرا ربنا لك الحمد كما ينبغي لجلال وجك ولعظيم سلطانك سبحانكا لنحسيثنان عليك انت كما اثنيت على نفسك اللهم صلي وسلم وبارك على سيدنا وحبيبنا وكرة عيوننا محمد وعلى آله وصحبه وسلم تسلم كثيرا السلام عليكم ورحمة الله وبركاته اهلا وسهلا ومرحبا ان شاء الله سوف نفعل هديث من ابن دعقي قعيد الذي نبدأ last week so سوف نرى that part of the هديث ان شاء الله so he says يعني جيبريل علي السلام على الرسول الله صلى الله عليه وسلم جيبريل سوف نذهب نعم يعني جيبريل فاخبرني عن الساعة قال ما المسؤول عنها بعالم من السائل قال فاخبرني عن امراتها قال انتلد الامة ربتها وانترى الحفات الأرات العالة فالشاء يتطاولون في البنيان ثم انتلقى فلبثت مليا ثم قال يعمر وتدري من السائل قال الله ورسوله عالم قال فإنه جيبريل اتاكم يعليمكم ديناكم رواه مسلم so that part he says the angel after asking about the hour فاخبرني عن الساعة the prophet and informed him عنها بعالم من السائل the one being asked is no more knowledgeable concerning it than the one asking قال فاخبرني عن امراتها informed me of some of its signs قال انتلد الامة ربتها that the servant girl gives birth to her mistress or her master وانترى الحفات حفاتها وراتها تطاولون في البنيان and you will see the barefoot naked destitute herders of sheep competing with each other in the construction of tall buildings then he went away فلبثت مليا and I remained there for a period of time and extend a period of time مليا and then he said when he finally saw Omar again صلى الله عليه وسلم امرو اتدري من السائل you know Omar who the questioner was قال الله ورسوله اعلم الله and his messenger knows best قال فانه جبريل اتاكم يعلمكم دينكم the angel Gabriel he came to teach your religion so he says رحمه الله فاخبرني عن امراتها inform me of some of its signs بفتح الحمزة ويمارا ب فاخبرني عن امراتها نعم ليس امرات امرات فتح حمزة امراتها امرات is a principality where is امرات is a sign it is distinguished بفتح الحمزة والامارة العلامة and so the امر افون is a sign علامة so he says امتو ها هو الجارية المستولدة so the امه here is a servant girl who gives birth to her master so the master has a birth through this girl and she is called refer to in this context as the امه ربتها سيدتها and so ربتها her mistress meaning her master and then he explains وجاف الريواتي another virgin says بعالها will give birth to her husband and he will explain what that means وقد يرواه أن اعربي سؤلة عن هذه الناقه فقال انا بعالها so it said that a desert Arab was asked about a female camel and he said امه is master but usually it means husband is translated as husband but it can mean master as he uses this an incident to explain بعال could mean husband or could mean master so he said he was asked about the camel and he said انا بعالها that I am its master or its owner ويسمى زوجه بعالا so this is the explanation we are just making the husband is called بعال وهو في الحديث ربتها بتأنيث in this hadith رب is feminized ربتها ربتها وقتولي فافية قوله and there is a difference of opinion concerning his saying انتلي دل أمت ربتها that the slave girl or the servant girl gives birth to her to her owner وقيلة المراد it said that it means المراد به أن يستول المسلمون على بلال الكفر فيقفر تسرة فيكون والد الأمتي من سيديها بمنزلتي سيديها لشرفه بيابيه so he says that one of the meanings that the Muslims has happened in history would take control of the vast expansion of lands the lands that formerly were populated by non-Muslims and the number of concubines would increase and then the child of one of the concubines would be in the status of her owner so the child would be in the status because of his his nobility or the nobility of the father so he says so one of the signs of the end of time would be the Muslims taking control of large lands populated by non-Muslim people so this happened in history that sign has passed so as a result of that there would be many concubines وقيل معناه so another reason is another explanation معناه ان تفسد وان تفسد احوال الناس that the conditions of the people will become very corrupt حتى يبيع السادة حتى يبيع الناس until a master will sell the mother of their children which is haram in most of the Islamic opinions some say it's not haram but most say it's haram and so as a result of that فيكثروا ترقدوا لهم في ايد المشترينا and so they will go back and forth in the hands of various people فربما اشتراها ولا دوها ولا يشعروا بذلك فعلى هذا الذي يكون من اشرات السع غلبت الجهلي بتحريمي بعيهنة so he says that so this condition will prevail so that masters will sell the mothers of their children and then they will circulate back and forth between various buyers until their identities are lost and then perhaps one of their children will buy their mother and this will be the child then becomes the servant of their mother and and he says so on this opinion the thing that's amongst the signs of the end of time is the the prevalence of ignorance in religion so that this forbidden form of sale will become widespread so this is another explanation وقيل معناه and all of these are no longer relevant in our day and time because this was a condition of the pre-modern world where servitude and dentured servitude was a prevalent form of activity because of the wars and prisoners of wars will become indentured servants whereas nowadays that practice has disappeared but this last meaning is relevant وقيل معناه it said it's meaning وقيل معناه وقيل معناه وقيل معناه وقيل معناه it's extremely disobedient and irreverent towards their parents وقuds their parents وق المعل Mitsались وق الماء امته so that the child the boy will treat his mother as a master treats a slave girl these are some of the meanings وقاود نفع الفره ومن الإهانة والسبب وماذا كان هذا الطريق من تبسيه وإنسوطه أمه؟ وفي هذه الوقت كان ذلك شيئًا غريبًا لذلك الناس يقولوا أن هذا سيحدث في الوقت وماذا؟ يجب أن يكون بطريقة جدًا ويجب أن يكون بطريقة جدًا وأن العالم المصدرية لا يجب أن يتنظر ببناءهم ويجب أن يكون بطريقة جدًا أي شيء that identifies or is associated with the end of time يجب أن نحاول أن نحاول أن نضيف لذلك لا نصبحت والأمرحة ونفسنا في الوقت اذا نرى أي شيء، يجب أن نرى بالفعل مع الثاني هذا سيحدث في نهاية الوقت. يجب أن نتساعد. ومسلم يجب أن يكون مثل اسماعي يستمتعون لكي يستمتعون لهم. فهل يدخل مرحبا ويضع فائر ويضع السرق ويقرأ فائر ويقول لأحد who doesn't renounce their faith will be thrown into the fire. And there was one lady, there's one of the three children who spoke in their infancy. عيسة جوريج في هذا العام. So the lady was wavering. She was thinking of renouncing her faith. And then the boy spoke to her. He used another word. نعم. You know the word? نعم. نعم. So mother be patient because you're on the truth. And so they were thrown in and burned. But the point is this child encouraged his parents' faith. So Muslim children should be encouraging their parents' faith and not acting like someone who crawled out of a cartoon story or something. And being a great fitna for their parents. It should be encouragement like Ismail. يا أبا تفعل ما تؤمار. ستجدوني إن شاء الله من الصابرين. Or like this young baby. يا أمه. اصبري. انت على الحق. نعم. So in any case one of the signs of the infant of the end of time. ان يكثر العقوق. في العولاري في عامل الولد. أمه معملت السيد. معملت السيد أمتها. من الإهانة والسبب. والعالة. والعالتة في الحديث. وترى. رفات العالتة. ارى. ارى. تعالتها. بتخفيف اللام جمع آئل. وهو الفقير. So العالة فقراء. And then he says this a very. Well before he gets to that. وفي الحديث. كراءة. وكراهة. مالا تدعو الحاجة. وإليه من طويل البناء. وتشيدي. So in this hadith there's an expression of dislike. The dislike nature. Of doing those things which there's no need for. Such as building tall buildings. And elevating them. So in a house for example. No one needs a ceiling this high in their house. Like this room here. And so to pay extra money. Use up extra resources from the earth. To do it is something disliked in Islam. وقد روية عن النبي صلى الله عليه وسلم. أنه قال. يُعجر ابن آدمة. في كل شيء إلا ما وضعه. في هذا تراب. ومات رسول الله صلى الله عليه وسلم. ولم يرع. ولم يرع. حجرا على حجرا. ولا لبنة. على لبنة. إيه لم يشيد. بناءه. ولا طوله. ولا تأنق فيه. So he says that the prophet is related from the prophet. صلى الله عليه وسلم. That the child of Adam will be rewarded for everything except for what he places in this dirt. يعني. The things that he builds excessively in the earth. And the message of Allah. May the blessings and peace of Allah be upon him. Passed away. صلى الله عليه وسلم. And he never put a stone on top of another stone nor an adobe brick on top of another adobe brick. That is to say he never expanded or he never elevated his house nor did he adorn it with frivolities. And this reflective of this worthy standard. How much better shape our earth would be in. And if you go through time you can see more and more wastefulness in houses. So if you start in the inner bay area in Oakland and San Leandro is little bitty houses. And then it's time and people start pushing out. So you get to Castro Valley the houses start getting a little bigger. And then you get to San Ramon and Pleasant and they get a little bigger. And then you get up on the hill where the newer houses they get a little bigger. And then you go out to Tracy and Mountain House. They get a lot bigger. The ones that were built in 2005 and 2006. They get a lot bigger. So it's things just more and more and more and they're all waste. And the only ones who can afford them are empty nesters. So after all the kids are gone out of the little house you buy a real big house. أحولوا على كوة إلا بالله. الله المستعان. طيب ثم قال. And nor did he adorn the houses. So deck them out with all sorts of frivolous decoration. This house was very functional. Something to sit on. Something to eat on. Something to sleep on. صلى الله عليه وسلم. وقاله رئاء الشائي. This is a very interesting point he makes here. And he's saying the herders of sheep. إنما خصد رئاء الشائي بالذكر لأنهم أضعفوا أهل البارية. He said rather he specifically designated the herders of shepherd for mention in this hadith because they're the weakest of the people of the desert. معناه أنهم مع ضعفهم وبعدهم. أناسباب ذلك تشيد بناء إطالة البناء. So أنهم مع ضعفهم وبعدهم. أناسباب ذلك بخلاف أهل الإبلي. فأنهم في الغالب ليس عالة ولا فقراء. So he says the shepherd, the herders of sheep have been specifically designated for mention here in this hadith because they're the weakest of the desert people. And it means that they inspire of their weakness and they're being removed from being people who should be interested in the causes of building tall buildings. And opposition to the herders of camels because the herders of camel, these are usually the more wealthy people in the desert. And they're not destitute nor poor like the herders of sheep usually are. So they're not destitute nor poor like the herders of sheep usually are. So what he's emphasizing صلى الله عليه وسلم is generally specifically that as we've seen happen the herders of sheep will come into possession of wealth and they will use that wealth amongst other things to build tall buildings. So this is one thing, but this is a particular. The universal or general statement is that things will be inverted from their normal order. So the people who are qualified to be the leaders will become the people that are denigrated. And the people that have always been lowly in terms of their status they will become the leaders. وراجب الحمبلي says in his commentary on this hadith he says on that in terms of when you see these things happening these inversions and specifically you see the herders of sheep competing with each other in the building of tall buildings he says يُفْسَدُوا بِدَالِكَنِ نِضَامُوا دِينِ وَدُنْيَ when that happens the worldly and religious affairs of the Muslims will be corrupted and this is something we see happening for our very eyes from the corruption of our worldly affairs is the turmoil that we see as a result of misrule so all of these crises in the Muslim world are the result of misrule and one of the, so this is in the dunya in the deem you see just the total misunderstanding of our religious teachings that manifests itself in Muslims killing Muslims and many times with impunity now not Muslims like the U.S. Army are killing a lot of Muslims too but there are a lot of Muslims killing Muslims there are a lot of Muslims who are totally unqualified giving fatawa to people they never even studied the religion their journalists or doctors or engineers and they give people fatawa this is an inversion of the nidam of the deen and the dunya ثم قال فَلَبِثْتُ مَلِيًا so I waited an extended period of time وقد رُوِيَا بِتَاعِي يعني لَبِثْتُ أنا عُمَرَ الْرَاوِ so this is لَبِثْتُ is related with the two the pronoun which means عُمَر رضي الله عنه who is the narrator عُمَرَ الْقَطَافَ لَبِثْتُ مَلِيًا وَرُوِيَا فَلَّبِثَة so it is related also without the ta'a بغير تاعٍ يعني قام النبي صلى الله عليه وسلم بعد انسرافه وكلاهما صحيح المانة and both narrations لَبِثْتُ وَلَبِثَة لَبِثْتُ يعني عُمَرَ وَلَبِثَة يعني رسول الله صلى الله عليه وسلم they are both acceptable narrations وقوله ماليًا هو بتشديل الياء so ماليًا بتشديل الياء اي زمانا كثيرا وكان ذلك ثلاثا so it is an extended period of time is related that it was three meaning three days so he waited three days and then when he saw Omar صلى الله عليه وسلم he asked him اتدري من السائل Omar do you know who the question was and to the end of the Hadith حاكذا جاء مبينا في الروات أبي داودة وغيره and he says the expression of three days is specifically mentioned in the version of the Hadith that is related by أبو داود and others وقوله أتاكم يعليمكم دينكم so he is saying he came to you to teach you your religion اي قواعد دينكم that is to say the foundations or the fundamental principles of your religion او قلياتي دينكم or the universal principles of your religion and then the أجزاء the particulars come under that قاله الشيخ محي الديني في شرحي لهذا الحديث في صحيه مسلم so sheikh muhyedin who is Imam Nawawi himself mentions this his commentary on this Hadith and his commentary on the Sahih of Imam Muslim so Imam Nawawi amongst we mentioned this before but just to reiterate amongst the signs of his acceptance and the توفيق that he had is this book أربعين النواوية the most widely read a book of four compilation of 40 Hadiths and the reasons for that we mentioned in the introduction and he also has the most widely read a larger compilation of Hadith رياد صالحين and he has the definitive commentary on صحيه مسلم so there are others such as قاعد عياد which Imam Nawawi he benefited tremendously from قاعد عياد but no one except the Malikis and an advanced student of knowledge and he adds شرح of صحيه مسلم but virtually everyone knows of Imam Nawawi's شرح of صحيه مسلم it's from his توفيق and then his work in the شافي مدهب his book منهجة طالبين is the primary book of Fatawa in the شافي school رحمه الله so he had great توفيق in any case in his شرح صحيه مسلم he mentions this يعني أتاكم يعلمكم يعلمكم دينكم قواعد دينكم أكليات دينكم قادهم شيخه محي الديني في شرحه لهذا الحديث في صحيه مسلم الله مسلم رسول الله أهم ما يفكروا في هذا الحديث بيانوا الإسلام والإيمان والإحسان فهي يقول the most important thing that's mentioned in this حديث is explaining the meanings of إسلام إيمان and إحسان or the foundations of our practice إسلام our faith إيمان and those things that elevate us and or cultivate inner excellence in us which is إحسان so when he says أنت عبد الله كأنك تراه this is a state of being this is not a list of beliefs فأخبرني عن الإيمان and تؤمن بله وملائكاته وكتبه ورسوله ويوم الأخر وتؤمن بالقدري خيره وشره and it's not a list of actions فأخبرني عن الإسلام أخبرني عن الإسلام and تشهد action of the tongue وأنه محمده ورسوله وتقيم الصلاة وتتيازك وتصوم الرمضان وتحجد البيت وإستطعت إليه سبيلا but for إحسان there's not a list there's a description of a state of being فأخبرني عن الإحسان and تعبد الله كأنك تراه فأنه يراك that you worship Allah as if you see him and if you fell to see him be mindful that he observes you so he says these details are the most important thing in this حديث ووجوب الإيمان قدر الله تعالى and the incumbency of affirming the divine decree of Allah as being an integral of the faith وذكره وذكره في بيان الإسلام والإيمان كلاما طويلا and so lengthy discourse has been undertaken surrounding explaining Islam وحكي فيه أقوال من علماء and so many different sayings have been spoken about from the scholars and amongst the things relating to that is what has been mentioned by the إيمام أبو الحسين who is well known as إبني بقطال المالكي أنه قال that معتي أهل السنة من سلف الأمة وخلافها that the school of thought from the community of the people of سنة from both their earlier scholars or the earlier part of the community and the latter part of the community أن الإيمان قول وعمل يزيد وينقص بداليل قوله فيه تعالى ليزداد وإيمانا مع إيمانهم so he says is that faith is speech and it's action it increases and decreases based on the proof of his saying بيه إقزاطل بيه إقزاطل الله تعالى in the Quran in order that their faith increases along with their extant faith and similar قال بعد العلماء some of the scholars say نفس التصديقي لا يزيد ولا ينقص so some scholars say that the affirmation of the heart doesn't increase or decrease that is a static reality you affirm something or you don't affirm it والإيمان الشرعي والإيمان الشرعي يزيد وينقص بزياد ثمراته وهي الأعمال ونقصانها so he says that the faith that's accounted legally that it increases and decreases with the existence of its fruits and its fruits are the actions that one undertakes and it decreases likewise so as you pray more your faith increases and as you fast more your faith increases as you pray less read Quran less your faith decreases so this إيمان ملقاني and his didactic poem in Muslim theology he expresses that ونقصه ونقصها وقيلة لا وقيلة لا قلفا كذا قد نقلا so the most preponderate opinion ورجحة زيادة الإيمان is that faith increases بما يزيد طاعة الإنساني with that which increases a person's obedience or other words with the acts of obedience ونقصه and then decrease in it بنقصها the decrease in their faith comes and a decrease in their actions وقيلة لا and it said that that increase or decrease doesn't occur وقيلة لا قلفا كذا قد نقلا and they said there's no difference of opinion some say in this particular issue وابين أصلي وابين وابين أصلي وقالوا and then they say وفهادة توفيق is saying that there's an increase or decrease and the foundation of faith with this تصديق with one's actions which are the manifestations of faith قالوا they say وفهادة in this statement is a joining together is a bringing into agreement بين الضواهر النصوص التي جاءت بزيادة between the issue of the تصديق and the issue of the various texts that mention an increase in faith on the one hand وابين أصلي وضعه في اللغة and between the original linguistic meaning of faith which is the affirmation of the heart by saying the affirmation of the heart increases or decreases according to the actions one accounts for the existence of تصديق affirmation and the existence of actions encompassed in one's faith وهذا الذي قاله هؤلاء وإن كان ظاهرا فالأظهر والله أعلم أن النفسة تصديق يزيد بكثرة وماذري لواهر الأدلة فهذا قلت أن this particular statement is clear but something that's even more clear and Allah knows best is to say that the essence of affirmation affirmation itself increases with an increase in considering proofs that are established to affirm faith so in other words I will explain this if a person's faith is just based on they've inherited it so we're supposed to be Muslims I'm a Muslim he's saying someone who actually actively studies and considers the proofs of faith the proofs of Allah's existence the proofs of the various realities associated with faith then that will increase their faith as opposed to their actions so he's saying actions might not necessarily increase the faith it's rather it's increased by considering the evidences that support it ورهاد يكون إيمان المصدقين أقوى من إيمان غيرهم بحيث لا يغرنهم السفه ولا يتزل إيمانوهم بيعردن so he says that for this reason the faith of those who have affirmed their faith by active investigation is stronger than the faith of others in that some nonsense or foolishness doesn't shake their faith or their faith isn't shaken by some contingent nonsense or foolishness that might present itself so like now a lot of the things that we mentioned this last week so we don't want to be redundant but a lot of the things that are shaking people's faith it's foolishness it's nonsense so for example Sam Harris or the end of faith or Richard Dawkins The God Delusion or Christopher Hitchens God is not great so there are Muslims reading these books and their faith is shaken these people aren't even respected in the communities of philosophers they're a joke the arguments are nonsense but a person they say in the valley of the blind the one eyed man is king so in this massive ignorance that's before in our Ummah some people read this stuff and they're shaken up but the Ummah destroyed all of these arguments and even nowadays the contemporaries of these people destroy their arguments so we mentioned many times one of the responses to Richard Dawkins The God Delusion is David Burlinski's book The Devil's Delusion is a man with scientific pretentions in which he literally destroys Dawkins argument it's a book I recommend you read and so it's this nonsense though shakes a person who hasn't actively investigated these issues associated with faith so this is the point he's making so we'll go back and read through it and then we start there and then we start there قلوبهم منشريحة ونختلفت عليهم الأحوال and he said that their hearts remain expansive and illuminated despite the various circumstances and situations that assail them or they find themselves in so a believer as we mentioned this many times a believer if their faith is strong isn't shaken by all of these things going on in the world first of all a believer knows this is the nature of the world إمان علي رضي الله عنه he said amongst many things he said نحج البلاغه so he book filled with things he said but amongst the things he said من عرفة الدنيا هانت عليه المصريبات the one who knows the nature of this world من عرفة الدنيا هانت عليه المصريبات كلامدي يبدو سهل this is the dunya it's the abode of calamity ولا نبلوانقم بشيء من الخوف الجوعي ونقسم من الأموال والأنفس والثامرات وبشر الصابيرين أحسب الناس أن يتركوا أن يقول أمن وهم لا يفتنون ولقد فتن الذين من قبلهم فليعلم أن الله الذين الصدقوا وليعلم أن الكاذبين تبارك الذي بيده الملك وهو على كل شيء قدير الذي خلق الموت والحيات ليابلوكم أيكم أحسن وآملاء وهو العزيز وقفور so are you going to be tested are you going to be tested are you going to be tested the people think they'll be left alone merely saying we believe and not be tested blessed is the one and whose hand is the dominion of all things and he has a power of all things and he is the one who created death and life and in order to test you which of you are best indeed surely we're going to test you of something of fear and hunger and loss of loss of wealth and life and fruits give glad tidings to those who patiently persevere so the believer knows this is the world, this is the abode of test there's nothing new no surprises but one who doesn't reflect and is out of touch with these realities then they become shaken ثم قال الله فأما غيرهم من المؤلفتي ومن قاربهم فليسوا كذلك so others from those whose hearts were recently affirmed in Islam and so they haven't been seasoned and they haven't grown or those who are close to them in status they're not like that وها ذا لا يمكنوا انكاره ولا يشقوا في نفس تصديقي أبي بكرن السديق رضي الله عنه أنه لا يساويه أحاد تصديق الناس so he says this is something that those who have stronger proofs their faith is stronger he says this something is not possible to reject and no one doubts for example and the affirmation of أبو بكرن السديق in his faith could not be rivaled by the faith of anyone from the affirmation of anyone from amongst the people saying that this affirmation can be strengthened by understanding proofs وها ذا وليها ذا قال البخاري في صحيحه عن ابني أبي مليكة ادرقتوا ثلاثين أصحاب رسول الله صلى الله عليه وسلم كلهم يخاف النفاق على نفسه وما منهم أحد يقول إن إيمانه كإيمان جبريلة ومكائيلة عليهم السلام so he with إيمان بخاري relates in the Sahih from ابني أبي مليكة he said that I met 30 men from the companions of the messenger of Allah all of them feared hypocrisy for themselves and none of them would and all of them or none of them would claim that their faith reached the level of جبريل or مكائيل may Allah peace be upon them so in other words they would not claim that their faith was at the level of those angels so they're acknowledging a differentiation in faith الله نصول رسول الله ثم قال الله وما أطلاق اسم الإيمان على الأعمال فمتفق عليه عند أهل الحقي ودلائله أكثر من أن تحص قال الله تعالى وما كان الله ليضيع إيمانكم أي صلاتكم so he says in this another issue asked for applying the name المدينة المتحدة للتعاملات. هذا شيء يتأكد من المدينة المتحدة. ومعهم المدينة المتحدة are too many to even count. For example, the saying of Allah in the Qur'an. This is that Allah would not permit for their faith to be lost. Their faith to be lost, their prayer to be lost. The reward of their prayer to be lost. Here, Iman is referring to an action of Salat. There are many other proofs. For example, the Hadith, actually the time is up. So we'll stop here. And it goes on with this discussion. The Hadith of Allah in the Qur'an. شعب الإيمان. الإيمان بالعن وسبعون الشعب. أفضلها قولوا لا إله إلا الله وإدناها إما ططور أذى عن الطريق والحياء شعب من شعب الإيمان. So this Hadith, faith and Iman. Then he mentioned actions. بالعن وسبعون الشعب. 70 some branches. The most virtuous of them. أفضلها قولوا is to say. لا إله إلا الله. And the least of them وإدناها إما ططور أذى عن طريق is to remove the harmful thing from the path والحياء الشعب من شعب الإيمان. And shyness is a branch of faith. None of these things refer to the affirmation of the heart. They refer to actions. But there's a longer explanation in terms of explaining this apparent conflict or these differences in terms of Iman. Sometimes referring to actions. Sometimes referring to تصديق. Islam sometimes referring to actions. Sometimes referring to تصديق. So how do we explain these seeming contradictions? Insha'Allah there's something we'll do next week. So any questions? Here we go. We still have a few minutes. It's just making the other end. بسم الله الرحمن الرحيم. الحمد لله رب العالمين والصلاة والسلام. على سيد المرسلين. سيدنا وحبيبنا محمد وعلى آله وصحبه. والسلم تسليم كثيرا. ربنا لك الحمد. كما ينبغي لي جلالي وجهك ولي عظيم سلطانك. سبحانكا لنحسي ثنان. عليك انت كما اثنيت على نفسك. السلام عليكم ورحمة الله وبركاته. إن شاء الله there was another page left in the other book, but I misplaced it. So we'll continue, which we would have read part of this anyway and maybe we'll read all of it. from الوافي. فق الحديث. So next week insha'Allah if I find the book, we'll finish that page and then continue. with this book if we don't finish today insha'Allah. يصول. So he says ونفعل الله به وبيكم اجمعين في كتاب الوافي في شر العرعين النووية. رحم الله ونفعل الله به وبيكم اجمعين. فق الحديث وما يرشي دو إله. So the various rulings related to this hadith وعلى هذه الحديث أو يمكنك تصميم حقاً أن تفهم أن ندخل من هذه الحديث وما يفعلونه فقال القالة، أولاً تحسين أفعياب والحيئة لذلك أولاً و بعض أجهزة من ما إبني دقيق عيد يجب أن يجب أن تصميم أجهزة أجهزة أجهزة أجهزة يستحسنوا أرتداء رثياب النظيفة لذا أن one could avoid just where your work closed or shabby closed because by dressing properly one elevates the status of knowledge So the scholars used to dress in very dignified fashion to elevate the status of knowledge هناك عصي مع المجيده ، هناك تأثيرين ، واحدة ، فرصة إيستانة، قد تتوزي من حجر أسقلاني أمير المؤمنين للحديث وفرصة أصدقائية ومعلمية وكاد عيادة لكن القصة تنتهي من هذه الأمر ، إنه حجر رحمه الله كان يمشي على محاولات مراحلات يأتي لك محاولة رابعة ومضيفة وعن أجل بأضافة قربية والبيض في�ر and there was a Jewish man who was selling oil , hot oil , olive oil and with the sun and the dust , he was splattering and then the dust mixing in so he was a mess he was a filthy mess and so he saw them the Haja riding through and he said و كان ويقول له إمام المسلمين. كان يقول له موسطن Hoje نعم إمام المسلمين هو يقول لك جنة في دونيا سجن المؤمن� جنة القهف因為 السبيل is a prison for the believer in paradise and paradise for the disbeliever again what kind of paradise am I in I'm filthy mess و أين أنت تقرأك ؟ أنت في هذه السموحية لعمل هذه المزيد ، و أمكسك يدوك معه بأنه يقول ، أنه يقول ، أنه يقول ، أنه يقول أنه يقول أنه يدوك معه و أنه يقول أنك سوف تنقل أنك تعتقد أنه يكون في المرارة و أنك حيث أنك في المعارض ولى treated and the delights of paradise I will experience inshah Allah enzyma will make my worldly situation seem like I'm in a prison and so it's said the Jewish man became Muslim right away شروه الله الخفوز لainted and handsome إنه محمدار رسول الله So that's one reason, one meaning ات دونيا سجنو مؤمن judging000 وجند�무 آفير أخر يعني is that in a prison you can't do what you want when you want how you want you have to do what the warden wants if you're in prison you might want to eat a nice ice cream sundae it's not going to happen you might want to eat a nice cake with cherries on top you get what they call a gel house cake it's like that high in a flat pan maybe the size of this part of the table they cut it in squares and just give it to you that's a gel house cake you're not going to get a nice one like a wedding cake three layers, chocolate, vanilla, strawberry, cherries but when you go home you get whatever you want your people receive you, what do you want to eat you've been away for so long and in general we get whatever we want so in this world we're in a prison and we do what the warden wants الله تعالى is the warden get up four in the morning to pray in the summertime رأسي وعين stay up till 12 midnight this year in Ramadan praying طراوي and then get up at 3.30 for يسور and فاجر رأسي وعين what the warden wants we do سمعن وطاعتن خلاص and then in Jannah whatever we long for we'll have then we leave the prison, we go home تلكة دار الأخرة نجعلها للذين لا يريدون علوة فالأرضي ولا فسادة والعقبة للمتقين so this is the home of the hereafter دار الأخرة which we made for those who don't desire to exot themselves in the earth was one of the greatest ways people exot themselves in the earth I'm going to do it my way I don't think we should do it like that the epitome of arrogance وعياف الله طيب so he says it's highly desirable to wear clean clothing and to wear perfumes nice scented perfumes enter the masjid and to attend the gatherings of knowledge وتأدبوا في مجالس العلم ومع العلماء and to maintain good etiquette in the circles of knowledge and in one's dealing with the scholars فنة جبريلا عليه الصلاة والسلام وأتا معلما للناس بحاله ومقاله so Ibn Daqeeq Eid mentioned this because جبريلا عليه الصلاة he came to teach the people with both his state and his speech and it's very important for us to remember that that we're teachers with our state بليسان الحال وبيليسان القال we teach with our state and our speech but if our state is inconsistent with our speech no one's going to listen to our speech I said Islam elevated the status of women I said sisters you can pray in that closet I'll move the mops out for you حولة ولا قوة you can say Islam elevated the status of the women and then you treat the women like cattle or something people aren't going to listen they say oh Islam is religion of knowledge and Muslims have no thirst for knowledge everything and anything that can benefit and advance our human dignity is beneficial knowledge for us both beneficial in this world or in the next the next is most important of course طيب اللهم صلى الله عليه وسلم فإن جبريلا عليه الصلاة والسلام وأتا معلما للناس بحاله ومقاله ثانيا ما هو الإسلام the second point he makes what is Islam الإسلام اللغة الإنقياد والاستسلام لله تعالى لنگوستيكلي إسلام means to be led or to your actions are led by the divine law لنگوستيكلي والاستسلام لله تعالى and surrendering to Allah be exalted this is very important والاستسلام to surrender to Allah والاستسلام لله تعالى be exalted why because now people don't want to even talk about إسلام in the context of submission when I took Shahada first became a Muslim we define Islam submission to the will of Allah now they say peace because people don't want to submit to anything he said what is Islam it means peace إسلام means peace إسلام the religion of peace now Islam is the Islam ليس السلام and is the Islam you add the إلسلام well I can el Islam is the Islam لله Islam is to surrender to Allah that leads to peace but is surrendering to Allah سمعنا وعطانا وغفرانك ربنا وإليك المصير we hear we obey so one can't have it two ways you can't as they say here you can't have your cake and eat it too you can't say I surrender to الله تعالى but only to the extent that my nefs will allow me you can't half jump off a cliff you jump or you stay you can't it's either whoa looks terrible over there you know the story about the cliff one second I have to tell this story this is you can put this in your weapon talk if someone is sad you can cheer them up with this story so there's a cowboy from Wyoming he was visiting Egypt to see the pyramids so he's a cowboy used to ride in a horse on the range so he sees the camel rides so he starts riding the camel and the guy is holding the camel and he says to the guy the translator telling him I'm a cowboy I need to ride and go so ask him can I ride the camel myself and so the guy tells the guy he says yeah he can ride the camel but he's telling him this guy is a new cowboy he says just when you want the camel to stop you say بسم الله you want the camel to go you say okay بسم الله to stop بسم الله to go that makes a lot of sense so the camel is running stretching out and they come into a cliff and the camel is just the man said I'm going to die this camel is going over the cliff he says I'm going to die I might as well read the phantom بسم الله he said who are you yes sister and it's not in public places like in the house private place in gatherings of women but not in mixed company what was the history is the perfume allowed for the women so it's not in the public places so if there's a gathering of women in the masjid if it's just a gathering of women but if the men are coming in and out no but if it's just a gathering of women then the women can do that if they're sure there are no men around because you don't want to attract the attention of the men the women don't care about the the men they're like okay he needs perfume because otherwise he's smell like لا حاول بلا كوة إلا بالله ما هو الإسلام الإسلام اللغة الإنقياد والاستسلام لله تعالى وهو الشرعا قائم على على أسوس خمس so شرعا is established upon upon five foundations شهادة وإن لاله للله وإن محمد رسول الله تستفع there's no God but Allah and Muhammad is the messenger of Allah وقام الصلاة establishing regular prayer في عقاتها كلمة كاملة الشروطة والأركان and establishing the regular prayer at its proper time with all of its conditions and integrals مستوفات السنة والآداب and the replete with all of its superegratory and its actions and its etiquettes so to establish regular prayer at its proper time with its proper integrals it's sunan and it's adab ويتزكا to pay the charity that's due on the believer's wealth two and a half percent of their liquid assets وصل مي شهر رمضانة and to fast the month of Ramadan وحج البيت الحرامي مرة في العمر and to make pilgrimage to the sacred house one time in one's lifetime once in one's lifetime على من قدر عليه وتوفر له مؤونة السفري من الزادي وراحلة وراحلة ونفقة الأهل والعيال so and to make the pilgrimage one time for those who have been given the capability and they have the full the necessary wealth for the provisions of traveling the means of traveling provisions for the and to spend for their family and their dependence in their absence so one shouldn't go to Hajj and then leave one's family to get evicted because they can't pay the rent they come to kick you out of the house well we were so sorry why didn't you pay the rent because my people went to Hajj no provide for the family have the provisions for the journey etc now طيب ثالثا ما هو الإيمان what is إيمان الإيمان و لغة التصديق so we discussed this last week لنجل إيمان is the affirmation of the heart و شرعا and legally meaning in the sharia of Islam التصديق الجازم بوجود الله الخالق و أنه سبحانه وحد لا شريك لا and so شرعا is absolute affirmation concerning the existence of Allah who is the creator and that he glorified as he is one he has no partners so he mentions first تصديق بوجود الله وحده لا شريك لا and then as of what تصديق بوجود خلق لله هم الملائكة and affirming the existence of a creation that Allah has brought about and they are the angels وهم عبادون مقرمون and they are noble they are worshippers and noble worshipping creatures لا يعصون الله ما أمرهم ويفعلون ما يؤمرون they do not rebel against Allah and that which he commands them and they do what they've been commanded and Iblis was not an angel so when Allah تعالى addressed the angels and those present with them so for example if we say we want all of the men in this room to stand up and so we are addressing the children also the male children as a general so we can draw a distinction between a boy and a man but the address is general and so when Allah تعالى addressed the angels there was a jinn present amongst the jinn was Iblis and the مفاصرين based on various sources and stories one interpretation is that there was a war between the jinn and the angels and the angels took Iblis captive and therefore Iblis was with them so so when we said to the angels they just included those in their presence prostrate to Adam they did so except Iblis he refused and he was from those who reject faith but Allah تعالى mentions in Suratul Kahf explicitly that Iblis كان من الجن ففصق عن امر رب that he was from amongst the jinn كان من الجن ففصق عن امر رب and he rejected the commandment of his Lord the angels is not their nature to reject لا يعصون الله امرهم they don't rebel against Allah concerning those things they are commanded and they do what they're commanded to do also mentioned in the Quran so he relates that here concerning the angels Allah تعالى created them from light then no one knows their number except Allah to be exalted so the angels are numerous they perform various functions in the creation and we believe in them من عند الله تعالى and affirmation of our belief in the scriptures the heavenly scriptures that Allah has revealed that were revealed from Allah be exalted and that all of them were revelations or contained the rulings of Allah for humanity until the earlier ones before the Quran were corrupted by the hands of people interpolated things put in taken out that were in there extrapolated things put in that were not in there and otherwise corrupted by human hands so all of the scriptures contained Allah تعالى's guidance for humanity until they were corrupted in the Quran being the seal of the scriptures is unchanged which is a miracle in and of itself someone was trying to challenge the authenticity of the Quran they said well if the Quran is unchanged why are there seven readings and Quran to seven and so the answer said okay then we have seven miracles instead of one because all of those readings go back to Rasool Allah and to Allah who revealed them verse like a chapter like the Quran it won't it won't imitate the Quran they can use computers supercomputers الفرقان is it from Muslims have they come up with have they come up with it there is a lot of them do you read it oh it's a whole Quran supposedly that's what you're talking about something else these are two different things yeah I heard of they've done that before it's it's not even worth wasting your time with like a Muslim and a Qabi or الله المستعان even if even if they think it's close if you listen carefully it won't be close it's just like this computer can't compose poetry that rivals Shakespeare or or any it can't even compose poetry a computer can't compose poetry it can put words together but it's not going to come up with anything that has any beauty in it you know it might structurally it's like one of these artificial human beings like the missile muscle man you know at first it's like that dude got big muscles that freak because it's unnatural like muscles on your earlobes and stuff it's popping out and it's unnatural and so this stuff will be unnatural no matter it might be impressive at first glance but once you start listening to it it's going to be bogus الله المستعان yeah they mix it up and try to slip in things about Islam and all this who's they they need to take the ayats of jihad out of the American military industrial complex if they want to do something they're a bunch of moral cowards they're bombing and murdering people all over the world and they don't have the guts to stand up and challenge their own murderous government and then they're going to go to Muslims and say you need to take your jihad versus out now we have Muslim nuts like the nut in Pakistan they're a bunch of murderous tools but they don't speak for our religion and there's plenty of people challenging them too there's many many people challenging them like Tahr el-Qadri he wrote a whole fatwa the whole book challenging these murderers how many of you have seen it is fatwa and then so-called jihad and suicide bombing big fat book like that maybe 700-800 pages delil after delil so we need some people like that here from the religious establishment you have people like chris hedges cornell west and others but you need some of these mainstream evangelicals saying they speak in the name of jesus they are Christians they challenge the militarism they are trying to go and convert Muslims الله المستعان طيب الله مهو الإيمان مان لغة تصدق وشرع تصدق الجازم بوجود الله خالق وأنه سبحانه واحد ولا شريك لا وتصدق بوجود خلق لله هم الملايكة وهم عباد مقرمون خلقهم الله من نور لا يأكلون الله مسأل السلام ولا يعلموا عدارهم إلا الله تعالى والتصديق بالكتاب بالكتب السماوية المنزلة من عند الله تعالى وأنها شرع الله قبل أن تلالها ايد الناس بالتحريف والتبديل والتصديق بجميع رسل الذين اختارهم الله لهي داة خلق والأفرمation of one's belief and all of the messengers that Allah has chosen for the guidance of His creation or specifically humanity so خلق can be the creation in general but usually it's used also to designate humanity so Allah has sent messengers to guide us out of His grace الله تعالى could have left us to figure it out so like there's a story some of you are familiar with حي بن يقضان حي بن يقضان he's on a deserted island all by himself and he through his own effort comes to the realization that there has to be a God et cetera but Allah everyone might not figure it out on their own so Allah didn't leave it to chance and he sent us messengers out of His grace and that Imam Laqqani says in his Theological poem وَمِنْهُ إِرْسَالُ جَمِيرُ رُسْلِ فَلَا وُجُوبَ بَلْ بِلْ مَحْدِ الْفَضْلِ so إِرْسَالُ جَمِيرُ رُسْلِ لا لا وُجُوبَ بَلْ بِلْ مَحْدِ الْفَضْلِ not out of any obligation but out of the epitome of His grace for us so Allah فعل لي ما يريد does whatever He wants but out of His grace He sent messengers to guide us may Allah bless us to affirm their messengership and then He says وَأَنْزَلَ عَلِهِ مُنْ كُتُبَ السَّمَاوِيَّة وَلْعَتَقَادَةَ أنَّ الرُسُلَ بَشَرٌ مَعْسُومُون and so when He sent scriptures and to affirm our belief that the messengers were human beings divinely protected from sin so they are معصومون وَتَصْدِقُ بِيَوْمِنْ أَخِرْ I'm believing in a last day يَبْعَفُوا اللَّهُ فِيهِ الْنَاسَى من كبورهم ويُحَاسِبُهم على أعمالهم ويُجزيهم عليها إن خيرا وإن شر من فشار and affirmation of our belief in a last day and that Allah will resurrect humanity from their graves and He will take them to account for their actions so everything in this world we're going to have to give a reckoning for and then He says and belief and then He will recompense them for those actions if they're good إن كان أخيرا فأخير إن كان أخيرا فهو أخير عمس linguistic expression إن خيرا فأخيرون وإن شر من فشار so if those actions are good the recompense will be good and if those actions are wrong and corrupt the recompense will be one that is also terrible may Allah bless all of us to be in heaven may Allah bless all of us in heaven to look around may Allah bless all of us may Allah bless all of us every one of us will be there Insha'Allah young and old we'll all make it insha'Allah that's what we're living for we're going to die we're all going to die so there was a debate between Rick Warren and Christopher Hitchens Rick Warren the Saddleback Church pastor in Southern California Christopher Hitchens the late atheist I wonder what he's thinking about now in any case so Rick Warren said to him look hey he said if I'm wrong there's no God there's no heaven there's no hell then nothing that's it there is a God there is a heaven there is a hell you're in deep trouble so it makes sense if you just use it it makes sense to believe if you're wrong masha'Allah but if you're right now it won't be like this God God but if the atheist is wrong مشكلة big problem it just only makes sense الله المستعان الله المستعان and he says الله مستعى رسول الله the resurrection good وتصديق بأن كل ما يجري في هذا الكون هو بتقديل الله تعال وإرادته لحكمة يعلمها الله ومعرفة افرمائية كل ما يحدث في هذه الوصول يحدث حقا في تقريب الله ومعرفة الله تعالى يعلمه الله يعلم ونحن سأسأل سأسأل لا يسألو ما يفعل وهم يسألون الله ليس سأسأل ما يفعل الناس يقولوا why did God command us to do that it doesn't make sense to me I'm not doing it you don't ask Allah تعالى you just do it you just do it because he's not going to be asked we're going to be asked about what we did يوم القيامة and then he says we're going to be pillars of faith ما نعتقد بها نجا وثاز whoever believes in them is saved and victorious ومن جحدها بل وخاب and whoever rejects them is astray and will be disappointed قال الله تعالى ايها الذين امنوا امنوا بالله ورسوله والكتاب الذي انزل من قبل ومن يقفر بالله وملائكته وكتبه ورسوله ويوم الآخر فقضل ضلالا لم بعيدا so he says oh you who believe believe in Allah and his messenger and the scripture which has been revealed which he revealed to his messenger and the scripture which was revealed previously and who so ever rejects faith in Allah and his angels and his scriptures and his messengers and the last day has strayed far far far away from the truth ثم قال رابعا الاسلام والإيمان so الاسلام together with إيمان ومن ما تقدمه تعلموا ان الاسلام والإيمان حقيقة تاني متبينة تاني لغة وشرعا so he says based from what we have previously mentioned what he just mentioned concerning Islam إيمان you know that Islam and إيمان are two distinct realities both linguistically and legally one is تصديق one is خياد بالعمل وهذا هو الأصل في الأسمان مختلفة so this was mentioned last week in the other book and this is the origin or the original ruling concerning different nouns so different names indicate different meanings وقد يتوسر شرعوا فيطلقوا أحدهم على الأخر على سبيل التجاوز and so the divine law might take liberties in the matter and apply the meaning of one to the other and this is a linguistic license and so we mentioned how إيمان in the hadith of إيمان refers to actions so when إيمان or إسلام are mentioned alone they're synonymous with each other so one can take the meaning of the other when they're mentioned together as in the hadith of gibril إيمان هو تصديق when they're mentioned together so we mentioned the hadith of gibril we mentioned the hadith for the for the mayor أحييته من نافة أحيه على الإسلام the one you keep alive keep him alive in Islam so bless him to continue working because he has his body, his life ومن توفيته من نافة توفه على الإيمان and the one you take let him die with إيمان because his body is gone he can't act but the benefit of his the affirmation of his heart still benefits him no problem this is a different issue this is the actualizing of إيمان so the إيمان that is so deep in your heart it leads to you undertaking all of the actions and he'll talk about this in short briefly has not manifested itself in your heart and so this is consistent with the hadith of the prophet صلى الله عليه وسلم some say it's موقوف على صحابة ليس دين بالتمنى ولكن موقوف في القلب وصدقه العمل that دين meaning faith in this context is not a mere wish ليس دين بالتمنى so you just wish for it ولكن موقوف في القلب rather that which takes root in the heart وصدقه العمل and is testified to by the faith that's what the verse is talking about the إيمان is not yet deep enough in your heart to bring forth the proper actions of a true believer so that's what that verse is talking about and he's talking here he's going to mention this in brief in the sense that إيمان is the foundation of actions so he says إيمان دون إيمان and there's no consideration for faith that doesn't manifest in Islam وكما لعبرة بإسلام and دون إيمان and as there's no consideration for Islam that's not coupled with faith لأنهما متلازمان because there are two intricately related matters فلا بد من الإيمان بالقلب والعملي وعضاء so it's absolutely essential to have faith in the heart and actions with the limbs وعمل الصالحات really those who believe and do righteous deeds so their true faith will bring forth the righteous deeds now there are different debates as to rather a person who truly believes and doesn't act does their faith benefit or not with Allah this is a particular issue but يدان is moving up why is it earlier it should be getting later the days are getting longer is this جمع at 8 o'clock okay so just making the day early okay that bats we'll wait till the Yadans we'll wait until the Yadans we'll wait until the Yadans we'll wait until the Yadans we'll wait until the Yadans with the blessings and niche we'll wait till the Yadans with the blessings and Bilder fifth, what isannah يعني تخلصوا في عبادة الله وحده مع تمام الإتقاني كأنك تراه وقت عبادته so that means that you are sincere in your worship of Allah be he alone, he is one alone along with perfecting your worship as if you are looking at him or see him during the time that you're worshiping him so we should worship Allah if we see him before us and if we fail to see him فإن لم تقدر على ذلك فتذكر أن الله يشاهدك and if you are unable to arrive to that station to worship him as if you see him then remember that he witnesses you ويرام منك كل صغير وكبير and he sees every little and great thing that you do سادسة أسعة والأمراتها سيكس لدومز داين and it's science so we should be sincere in worshiping Allah we should try to attain to this level of إحسان we shouldn't be sloppy in our action الله عكبار إسلام عليكم الله عكبار I wish the man hurries up I gotta go watch television سبحان الله why is he being back around today we should do it with perfection we should do it with patience we should do it with stillness in our prayer سادسة أسعة والمراتها سادسة أسعار يبعثه مية أولاد يبعث كان يدخل يبعث يبعث يبعث يبعث يبعث يبعث يبعث يبعث يبعث يجب أن نعرفه من خلاله عندما يكون لن يكون أجل أو أسسنجر ولي ذلك قال النبي صلى الله عليه وسلما لي جبريل ملمسول عنها بعالم من الثائل ومن ذلك يجب أن تقوم with that meaning the prophet made the blessings and peace of Allah be upon him said to Gabriel the one asked is no more knowledgeable of it concerning it than the one who is asking ولكنه أجابه عن بعض أمراته التي تسبقها وتدل على قربها but he informed him about some of the signs which indicates which will precede it and which indicates that it's drawing near أولا بالجملة فساد الزمان the corruption of the time وقتلاطها and things becoming mixed up and confused حتى يصبح أسافل الناس مع ملوك العمتي ورؤساءها until the lowliest of the people become the kings of the ummah and its leaders so generally in calab and haqaik realities will be inverted the liar will be deemed to be truthful the truthful will be deemed to be a liar the trustworthy person will be deemed to be treacherous the treacherous person will be deemed to be trustworthy the fools and simpletons will take the reins of public affairs historically people were trained for leadership they were trained play those philosopher kings the khulafa they had people like ابن مقفع were the teachers of the children of the khulafa who were being trained for power great scholars were training them and now any idea كُلمَنْ هَبَّ وَدَبَّ Saddam Hussein was a bouncer essentially he was a thug ends up running a country and what happens he runs it into the ground and the shepherds desert people they're not from the people of civilization what civilization or history do they have oh seriously the people of Cairo, Damascus, Baghdad these are the people of civilization not the shepherds out in the desert the goats so that's how they treat their people محمد دارويش he wrote a poem called الخروف العربي نسى الله طوفيك الخروف المسلم بشكل عام ليس منحصر على العرب الله المستعان طيب so things being inverted وتسند الأمور لغير أهلها and things are the affairs are given to those who are the proper people for it ويكثروا المالوا في أيد الناس ويكثروا البدق وصرف and splendor and immoresty will become prevalent ويتباه الناس بعلو البنيان and people will take great pride in erecting lofty buildings نعم الرسول صلى الله عليه وسلم ما وضع حجرا على حجر ولا ليبنى على ليبنى the Prophet ﷺ then put rocks and bricks and adobe bricks on top of each other meaning he didn't build tall buildings صلى الله عليه وسلم and so these things will proliferate وكثرت المتاع والأثاث and the abundance of provisions and furnishings will increase and people used to have a rug on the floor then a mat to sleep on kitchen utensils now you have like 25 chairs that no one ever sits in then you cover them in plastic to let people know they're not supposed to sit in them and Subhan Allah this sign of the end of time كثرت المتاع والأثاث ويتعالى على الخلق ويملكوا أمرهم من كانوا في فقر وبوطs and people will be ruled by people who formerly were impoverished in a wretched condition يعيشون على أحسان الغير and they live on the goodness of others and who are they من البدوي ورؤاتي وأشباههم from the Bedouins and the shepherds and their likeness which isn't the shepherds the Bedouins have tremendous virtue that is praised in Islam but historically they want the people of rulers leadership and ruling well now they are the people of leadership and ruling سابعا السؤال عن العلم asking about knowledge المسلم يسأل أما ينفعه في دنياه أو خيرته the Muslim asked about those things that will benefit him or her in the worldly or other worldly affairs ويترك السؤالة عن ما لا فائدة فيه and leave off questioning about those things which have no benefit كما يمغي لمن حضر مجلسة علم ولمسا أن الحاضرين بحاجة إلى مسألة ما ولم يسأل عنها أحد أن أحد أن يسأل هو عنها وإن كان هو يعلمها لأن تفعه أهل المجلسة بالجوابي ومن سؤالة حسنا لن توقف فهي يقول أنه يكفي لأحد who attends the gathering of knowledge ومن سؤالة أن هناك سؤال التي يجب أن يسأل but no one asked that person who senses that should ask it even if they know the answer in order that other people can benefit from the answer ومن سؤالة عن شيء لا يعلمه ومن سؤاله أن يقول لأعلم a person who's asked about something and doesn't know the answer it's incumbent upon them to say I don't know وذلك داليل ورأيه وتقواه ولمح الصحيح and that's an indication of his scrupulousness in religion his piety and his knowledge being sound ثامنا وخيرا من سليب تربية from the various methodologies of teaching from the various methodologies of teaching they have a semicolon in the book it shouldn't be there من سليب تربية طريقة السؤال والجواب from the methodologies of teaching is the methodology of questions and answers من سليب تربية لناجحة قديمة وحديثة and this is one of the teaching methods that's been successful both in ancient times and modern times وقال تكررت في تعليم النبي صلى الله عليه وسلم لأصحابه في كثيرا من الأحديث النبوية and this method has been repeated the prophet صلى الله عليه وسلم using this method to teach his companions has been repeated in many different prophetic traditions لما فيها من لفت انتباح السامعين وعدادي أذهانهم لتلقى الجواب الصحيح and from what this لتلقى الجواب الصحيح from what this style contains by turning the attention of the listeners and preparing their minds to receive a proper and sound answer so this is the end of what he writes تما قال الحديث الثالث then he starts the third hadith so may Allah give us tawfiq he started the prayer we should go pray if you have any questions write them down and we'll start next week with any questions you might have may Allah give everyone tawfiq long life, good health fill with the remembrance of Allah may Allah bless all of us bless the people of Syria الفاتحة على نهاة الفرج لأهل الشام الفاتحة and Muslim so he his comments on this hadith not very lengthy he says رحمه الله تعالى يعني أن هذه الخمسة أساس دين الإسلام وقوائده التي عليها بونية وبيها يقوموا so he says أبو العباس الكورتوبي he says أبو العباس الكورتوبي يقوموا بمعلمه يعني أن these five things that he mentions these are the foundation of Islam and it's it's the basis of Islam and it's foundation of fundamentals and upon it Islam is built and is established so without these five things one if one rejects them one cannot be a Muslim if one says I don't need to do that that's not part of Islam then one is not a Muslim he'll mention later that the same of the Prophet that between a person and idolatry and disbelief is the leaving of the prayer but most of the scholars rejecting the incumbency of the prayer if one doesn't pray of laziness it's a sin and it's punishable but if one says I'm just too lazy I can't get up I work all day I'll be embarrassing so I wait so I don't pray during the day I wait till I get home that's not kufr with overwhelming majority of the scholars but if one says I don't have to pray حيث يأتي الهار that's what's important. That statement is a proof against someone because the person says, I'm not doing this or that. It's what's in my heart that counts. What does the prophet say? at the end of the hadith it says, وإن في الجسر مضغطا إذا صلحت, صلحت الجسد كله وإذا فسدت, فسدت الجسد كله وإلا وهي على خود. it's an indication that heart is corrupt because if the heart was sound the person would be praying and they would be fasting and they would be observing the things they should observe of the religion and Allah gave us our sound hearts سالحك فالفراث الله صلى الله عليه وسلم كان يشككر في أنني أسألك المنافع أخبرك لكم بجانب العلم و when he said in ذاكران و in a tone that's always remain و قلب شاكران and a thankful heart in some versions بدانا علي البلاقي صابرا ويجب أن نكون بطاقة لتصميم أحد في العمل بحيث التراث والتصميم والتصميم والدعاية والتصميم وإن نكون بطاقة لتصميم لدينا بطاقة لتصميم وإن الله يمسك فهي يقول أن هذا هو المدينة وإسلام يتمكن من هذا المدينة خصة هادي هي بذكره ويخبر هذه الثقافة ولم يذكر معه الجهادة مع أنه يظهر الدينة ويقمع عباد العناد الكافرين يقول أنه لم يتحدث عن الجهاد one of those pillars even though jihad is the means whereby the religion is manifested and the stubborn aggressive rejecters of faith are reposed لأن هذه الخمسة فرضون دائمون these five are permanent obligations these five are permanent obligations والجهاد من فرود الكفايات whereas jihad struggling in the way of Allah is a communal obligation وقد يسقطوا في بعض الأوقات and it might fall at some times so that sometimes Muslims and situations they are not required to physically fight to defend the faith sometimes they are and we ask Allah for peace and safety and tranquility لا تتمنوا لقاء العدوم وسألوا الله العثير تنمون to meet any enemy in a physical confrontation نظر إلى سيريا أنا في سيريا لسنة عام أصبحت أصبحت المكان في العالم سيريا أحد أحد من سيريا؟ لا أحد أردت أردت أصبحت المكان right بشاء الله الناس الناس أصبحت الأرد now look everything is turned upside down that can happen may Allah spare us that can happen to us what prevents it from happening to us الله تعالى لطف so ask Allah for a lot of اللهم يالطيف ألطف بنا فيما جارت به المقادير الله be gentle with us as you unfold your decree in our lives that can happen to us personally we can be cruising around super muslim able to leap to our masjids in a single bound faster than a speeding bullet super muslim the next day came what happened to him? what happened to her? I thought she was super muslim that's why we pray اللهم يام قلي بالقلوب ثبت قلبي على دينك وعلى طاعتك الله the one who turns the hearts الله can turn our hearts just like that so we pray to Allah to confirm our hearts make our hearts firm and his obedience نان طاعت وقد وقع في بادر رواياتي في هذا الحديثي تقديم الحجي على صومي وهم والله وعالم so he is actually criticizing this narration when shows and we mentioned this last night we have the same lesson in Oakland so we mention this that the اللهمات were very open and both accepting and criticizing but not allowing their criticizing to leave them to reject things so he says that there's some narrations of this hadith where a Hajj is presented before fasting like this one so this narration يقول بنيا الاسلام على قامت شهادة أن لا نهم الله وأن محمد رسول الله ويقان الصلاة وإتاء الزكاء وحج بيتي وصومي رمضان فالحج مقدم على صوم فقال الشرح so the commenter said وقد وقع في بادر رواياتي في هذا الحديث تقديم الحجي على صومي وقع مع him و الله وعالم and he says that's baseless and Allah knows best but he didn't prevent him from commenting on the book and honoring the book and giving his commentary so he disagrees on this point his argument he says لأن ابن عمراء so ابن عمراء who's the narrator لما سمع المستعيدة يقدم الحجة على الصومي زجره ونهاه عن ذلك عندما رأيته أحد يفتح حجة قبل أن يفتحه وأنه يتفضله من تفعل ذلك وقدم الصوم على الحجة وأنه يفتح حجة قبل أن يفتح حجة وقال وقال وكذا سمعته من رسول الله صلى الله عليه وسلم وقال هذا هو طريقة أردت من المسجر الله صلى الله عليه وسلم فهذا حديث بقاري مسلم مع هذا الناس فهذا يجب أن يجعل أنه يوجد قرارات من بعض الأشياء من بعض الحديث بقاري مسلم They're not infallible They're not the Koran So when someone sees that someone shouldn't be shaken up because as I said some people they might have a criticism but the overwhelming majority of scholars and the umma have accepted the soundness of these books but that doesn't mean a particular narrator isn't above criticism So 86 of the narrators from Imam Boukhari's narrator if someone criticizes them So some of the really strict scholars like Imam Taraqudni or others found something to say this person Imam Boukhari says he's a Sahih narrator but I think he's a Hassan narrator his memory isn't quite strong enough to be in the category of Sahih or some other criticisms but the criticism doesn't necessarily remove the person from the rank that Imam Boukhari or Imam Muslim put them in because of their affirmation based on their opinion This is why حديث أحد these are called حديث أحد singularly narrated حديث So even if there's 10 narrators narrations they're all narrated by one narrator So when we mention the 40 حديث on 40 حديث it's narrated by this companion by that companion by this companion but they're all individual chains and because they're individual chains they're called وانيطفوبوت يعني there's a probabilistically established meaning in all likelihood the Prophet said this صلى الله عليه وسلم but we can't be 100% certain it's وانيطفوبوت Why? Because human beings assess the narrators So if we have the علماء called سلسلة ذهبية the golden chain عن مالي عن ابن عمار عن نافق عن رسول الله صلى الله عليه وسلم the scholars established ابن عمار امام ماليك had strong memory امام ماليك had complete command of what he narrated امام ماليك had upright character امام نافق امام امام نعمار but as you look at other narrators who want is well known some people they had strong character some people I have a report that this person once told a lie so that makes me question his or her veracity So human beings make these assessments and because as humans we can air وانيطفوبوت there are two types of narrations that are called قطعية الثبوت we are absolutely certain this came from the prophet صلى الله عليه وسلم or the Quran came from Allah and that's their related bit واتور so the Quran is related to us if you pick up the Musath and you go to the back and say this is the واتورة حافس unawesome and then it goes back to أبي بن قعب وعلي بن أبي طالب والله مسور رسول الله أبي علي بن أبي طالب and a few others so it's narrated group upon group upon group at every level of the chain of narration the Quran was called حديث متواتل من كذب عليا متعمدا فليتبوق مقعده من النار so whoever intentionally tells Allah and my name let him or her take their seed in the hellfire this hadith is called متواتل this is every level there are groups from of Sahaba who narrated to groups of Tav'een to groups of Tav'ee Tav'een all the way down the line until it's recorded in the books and then its veracity is established this is called حديث متواتل and we couldn't imagine all of these people were mistaken in what they narrated so that's called قطعية تفبوت we're absolutely certain that it came from the Prophet صلى الله عليه وسلم or it came from Allah سبحانه وتعالى in the form of the revelation but if it's not متواتل if it's أحاد then it's وانية تفبوت and so therefore الناس يمكن أن يختلف عن أسباقه لأننا لن نكون 100% أكثر عنه والله المستعين والله هكذا سمعته من رسول الله صلى الله عليه وسلم وفي الرواية لبن عمارا بوني الإسلام على أن تعبن الله ولا وتكفر بما سواه وقام الصلاة الاخري so another version of this hadith also related from Ibn Umar it's they said the Messenger of Allah صلى الله عليه وسلم said إسلام is established upon you worshiping Allah and rejecting the worship of anything or anyone other than him and that you establish regular prayer to the end of the hadith وفي الرواية أخرى and another narration أن رجل قال لي عبد الله ابن عمارا ألا تغزو another version أمان سيت عبد عمار will you not go forth and battle to the frontiers and fight فقال إني سمعتو رسول الله صلى الله عليه وسلم يقول إن الإسلام بوني على خمس and Ibn Umar responded essentially I don't have to because I heard the Messenger of Allah made the blessings and peace of Allah be upon him say Islam is built on five pillars five obligatory acts not six so in Egypt anyone from Egypt say Egypt أبد السلام الفرج he wrote a book called الفريدة الغائبة The Missing Obligation how from حركة الجهد on themal jihad from the jihad movement that there was a sixth missing pillar jihad and so they elevated it to an obligation and then built the whole movement around them I hope so but he called it الفريدة الغائبة The Missing Obligation the Prophet said no there's five not six بوني على سلام على خمس now call it بوني على سلام على ست but there are we all should be struggling now when you don't struggle usually we have to know our level of struggle this country our struggle is not physically fighting I struggle an intellectual battle I struggle a spiritual battle I struggle an ethical battle to show people the intellectual superiority of Islam to show people the superior character of the Muslim to repulse the allegations and false charges that are being put out there against Islam that's our jihad and some people know us they have to physically defend themselves that some of you are from India you know that there are times when moms come and you have to defend yourself and defend your home and close your doors and men and defend actually defend your property so some people they have to physically defend themselves but our defense is an intellectual defense it's a spiritual defense it's an ethical and moral defense and when people get confused they make a lot of problems so if people are confused they think we should be physically fighting they make a lot of problems right the enemies of Islam use their foolishness to destroy more parts of the Muslim world see they're over here that's why we have to fight them over there so we don't have to fight them over here and so they bomb more people and indiscriminately kill more people in the Muslim world and then they use that to slander see they're a fifth column they're waiting to take over you know and that's why they're gonna all of them are gonna fight us like this fool did so that person's confused he doesn't know what he should be doing and the wisdom of wisdom one of our great scholars المقيم الجوزية رحمه الله سأل حكمته فير الينبغي so doing the most appropriate thing في الوقت الذي ينبغي in the most appropriate time at the most appropriate time في الأسلوب الذي ينبغي within the most appropriate man during the right thing at the right time and the right way that's wisdom so we have to be wise people we have to know our place we have to know our time and we have to know what we're supposed to be doing and if we can do that we're wise people and Allah will give us توفيق because when the Imam of Shafi' said he said I benefited two things from the Sufis I hung out with the Sufis and I learned two things from them one is that the time is safe الم تقطعه قطعك that time is like a sword if you don't cut it it cuts you meaning if you don't understand your time and move with the ruling for your time you go against it and get cut so if you're in college and you're supposed to be studying and you want to become a millionaire right now and so you neglect your studies and you try to get involved in the stock market or whatever you get cut because instead of Allah facilitated you to go to school your parents are paying for it etc. so if you move with the sword of time you're not going to get cut but if you go against it so you didn't finish your studies you really don't know how the stock market works you don't have any connections on wall street but you're trying to do it anyway and bam you lose your education because you didn't take it seriously and you don't make any money because you weren't ready for wall street so you got cut off so the point knowing what you should be doing at the time that you're in and he said the second thing اِن نفسه اِلَّم تَشغَلْهَا بِخَيَرْ شا غالتكا بِشَا the nests if you don't preoccupy it with good it will preoccupy you with evil so if you don't keep your nests busy with good it will keep you busy with evil so he learned two great lessons رحمه الله طير رحمه الله صليه الله صليه سلم نعمار قال لا يجب أن أذهب إلى بارو because that's not an individual obligation there are five obligations in Islam ووقع في بعض الطرق خمسة بالهاء وفي بعضها بلا هاء لذا بعض الطرق خمسة بالهاء وفي بعض الطرق خمسة بالهاء لأن عندما توقف على الطرق خمسة بالهاء ففي الطرق خمسة بالهاء مدرسة مدرسة تول إيمان إذا لم توقف فتحك مدرسة تول إيمان ولو توقف مدرسة لذا هذا why it's mentioned as a hat وفي بعض الطرق خمسة بالهاء وكلاهما صحيح مجردان خمسة خمسة تين وخمسة وهذا الحديث هذه الحديث أصل عظيم في معرفة الدين هذه الحديث هي فرصة لنفس المنطقة وعلى على قتاله وعلى على قتاله ونسبة هذه الحديث إنه وقت جمع أركان لأنها فاستمتعت بها بسيطة بلدية هذا هو التعليق الذي يقوله أنه يتوقف مع الثالث حديث لأنه لم يجد إصلاحه كثيرا سنذهب إلى الأسئلة موحيد مصدورة من هذه الحديث فقط اريد أن تقوم بشكل جيد لتوقف الوقت لذا لا نأخذ الكثير من الوقت. سنفعل أكثر إن شاء الله. فقال المصنفان رحمهم الله و نفعل الله بهم و بكم أجمعين فقوا الحديث و ما يرشيدوا إليه. لذلك المساعدة من هذا الحديث و ماذا يساعدنا؟ أولا بناء الإسلام. أنت تشبه رسول الله صلى الله عليه وسلم الإسلام الذي جاء به والذي يخرج به الإنسان من دائرة الكفري و يستحق عليه دخول الجنة و مباعدته من النار بالبناء المحكم. لذا يقول أن الحديث صلى الله عليه وسلم يجعله مستقبل الإسلام و الذي يأتي و يترغب من النار من دخول الجنة و يجعله يستحق عليه دخول الجنة و يتبعه من النار بالبناء المحكم. لذا يمكنك تشبه رسول الإسلام بالبناء المحكم. تقائِموا على أُسُسِن وقوائدي ثابته و arrangement on certain basis and certain foundations and certain firm foundations و أنت يداب thankful�� هاد this agreement و ال غization explained and he clearly explained انه نتكلم ان هذه الأفضلين بلز ياها التي كانت عملت فهم نجعة واللز لتكملها أولاً انتظر أنه لا there is no god but there is no god but Allah and Muhammad is the messenger of Allah أكثر من المقاومة الأسفلية من المقاومة. هذا الشهد. إذا لم تكن هناك ذلك، كل شيء else will collapse. الشهد هو الشهد. فهذا يقول رشم الله ومعنى هل أقرار بوجود الله تعالى ووحداً ووحداًية؟ وانا يجب أن يقرر بوجود الله ومعنى ووحداً فموسى الشهد وأن لا ألحن الله أن الله يوجد وأن الله يوجد ووحداً ووالتصديقه بنبوة محمد صلى الله عليه وسلم ورسالاته ويقرر بوجود فرق الممارسة الأسفلية من المقاومة صلى الله عليه وسلم ومسجه وهذا رقم هو كالأساسي بالنسبة لبقية الأركان ويقول هذا الشهد الشهد is the foundation of all the other pillars so without the shahad attain the prayer the fasting all of that collapses وقال عليه الصلاة والسلام وقال وقال وقال وقال وميركون وقادي للناس مشهد وأن لا إله ألها وأن محمد الرسول الله وهذا يقوم بل آمن لي يكون أيها الموين موضوع هو أنه يتكلم بعمل هذه الحديث ، هذه الموضوع أن يقول أنه لم يكن أرد أن يجد الناس to fight the people, to pray and to fast, etc. ويجب أن يتكلم. فهذا هو موضوع الوصول. الموضوع الثاني هو أن الكثير من الناس من الإسلام يستخدموا هذه الحديث ويقولون أن هؤلاء المسلمين يجب أن يتكلم. ومرتوا وقاتل الناس حتى يشهدوا أن لا إله إلا الله وأنني وأن محمدًا رسول الله. يجب أن يتكلم عليهم. هناك الموضوع لهم. هذه الحديث as the ulema explained is directed towards the idolaters in the Arabian Peninsula during the lifetime of the Prophet. صلى الله عليه وسلم. دعوني alloy مع هؤلاء المسلمين. مأب… لأنهم ق �وا مبقى not personal. عندي Main. انه يع Mine. أعجز. ما هذا فعله؟ طلعا غير ماتساب، وانتواسات! الله سHelp Rein. وكذلك أصبحت بأنهم يبقى قاعدين لم تكونوا قاعدين وقاتل ولا يعني أنهم يبقى قاعدين ولكنGSMN كان وقاتل لم تكونوا قاعدين بما يبقى قاعدين وكذلك شخص جيد وَالَيْسَ أُمِرْتُ أَنْ أَقْتُ لَنْ نَاسِ وَالَيْسَ أُمِرْتُ أَنْ أَقْتُ لَنْ نَاسِ I've been ordered to fight these people, not to kill them. الله المستان. But despite that, as we said, most of the people say historical fact. In the Arabian Peninsula, the various tribes came into Islam peacefully. And then he says رحم الله من فأم الله رحمهما والله وقال عليه الصلاة والسلام من قال لا إله لله مخلصا دخل الجنة وحديث صحيه أخرجه البزار So the prophet also said made the blessings and peace of Allah be upon him whoever says There is no God but Allah لا إله لله مخلصا دخل الجنة They were inter-paradised So again, he said مخلصا سنسيرا means doing the things that it implies But the fact that he stated just that and that the others indicates The Shahada is distinguished from the other pillars of the religion So we'll stop there, insha'Allah So next week we'll just deal with this book There's a couple more A couple of pages So insha'Allah we'll deal with it So we'll stop you Get home Na Are you taking questions? And now we'll send it مرحبا So the hadith mentioned the five basic pillars But how does other big concepts or pillars in Islam relate to these five For example مرحبا Those are ethical pillars These are pillars of worship And so the soundness of one's Islam is based on that Whereas the quality of one's Islam is based on those ethical foundations such as righteousness to your parents So a person could jeopardize even going to heaven by mistreating their parents Because mistreatment of one's parents is a major sin But if they have these five pillars and they mistreat their parents They might go to hell and be punished for their mistreatment of their parents But they won't remain in hell forever They'll be saved by that And Allah So that's the difference One is absolutely foundational And others are ethical Which are integral parts of the religion But if one fails to undertake them It does not lead to one's eternal damnation Whereas if one rejects these pillars It leads to eternal damnation That's the difference That's a big difference Any other? Yes أسف I had a good question There are a few people أسف I was right the first time There are a few people I came across They say they don't want to follow the four Imams of Fi And also there are some People say I want to take some up from this way some from this How does it work? Well the latter is called Telfiq You could do that if you have the knowledge So that you don't create A type of manifestation Of the action that no school of thought Recognizes as being sound So there are some conditions Where you can have a valid marriage Without witnesses It's an exceptional case And then some conditions You can have a valid marriage Without those exceptional cases Those aren't everyday cases To be used as Fetwa But there are exceptional circumstances But there is no marriage No one says None of the scholars None of the methods You can have a marriage Without the dowry and without witnesses So when a person mitches And matches And then they create a type Of the action that no one accepts Then that's the danger Of trying to mix and match Without knowledge And in terms of following One of the four schools This is something that The latter day Muslims Emphasized very greatly To the exception of the early years When the legal schools were still forming It's highly advisable That one does For a number of reasons Number one The legal schools of Imam Abu Hanif Abu-Ahmadi Abu-Shafri Abu-Ahmad These evolved over centuries And so generation after generation Of scholars And so it's a big mistake When people say You're not following Imam Shafi You're following The principles of a legal school That Imam Shafi introduced But then after Shafi's students And others And then after them Imam Suraj And Imam Al-Bayhaqi Imam Baghawi Imam Al-Haramain Imam Al-Ghazali Imam Ghazali was a faqi And his book Al-Wajiz Is a book of Mu'atamad Imam Al-Shafi Then after him Imam Al-Rafi Imam Al-Rafi Imam Al-Nawwi Imam Al-Nawwi Imam Hajar Imam Hajar Al-Haytami Imam Al-Ramli And so you have generation after generation Of scholars who are reassessing These opinions Looking at the soundness Of the Adilla That they used to substantiate The opinions And then passing that on So it's a school of thought It's not following one person It's following a school That has hundreds If not thousands Of qualified scholars Who've examined And re-examined those opinions So it's not blindly following It's losing binoculars To look at the practice Of the Prophet Salaam Because we're far away And so we need Some binoculars If we're going to see And so the Mehab Is the binoculars But if someone rejects that one And argues over these things So that's one advantage So you have the benefit Of being assisted By hundreds Of scholars Who've assessed And looked at The teachings Of that particular Mehab The second benefit Which is the most important When you acknowledge that Validity of four schools Then you humble yourself And you accept that There's other ways besides my way And that's very important Because in the modern world We're all thrown in together So in this masjid You go to pray There might be a person Hanafi Shafi Salafi Shiree All together Under one roof And so if The people under that roof There's only one right way My way So they'll say The right way is Kitab wa Sunnah But who's interpreting it Only the scholars you respect So you're way And then everyone else Becomes Muqtadaa Baal Munharif And they're deviants They're astray They're innovators And then before you know it Everyone's clashing And here the clashing Might be arguments Or split off And go make your own masjid But look at what's happening In our Muslim countries Muslims are killing And murdering each other Muslims are blowing up masjids Is this the masjid Of the Sufis Is this the masjid of the Shirees Is this the masjid of the Sunnis And so when one accepts There's more than one way to do it To be relaxed Mashallah To be so tight You know They have their hujja You see something strange Like I never saw anyone do that But I'm sure they have their delil Mashallah And knowledge is vast And so you can worry about yourself And then let them take care of themselves And relax And not fight about it So regarding what we learned about That Prophet was ordered to fight Not to kill How can we understand more about the word Fight Is it a literal fight Or is it like In that context It was literal In the sense To physically fight them But as I said Who are they They were the idolaters In the Arab Peninsula During his lifetime And so that's what we learned In his lifetime And so that's only a license Given to the Prophet But he didn't fight Because even in his lifetime How many tribes came into Islam Voluntarily And others They just came on their own The people of Medina He didn't fight them He said Musaab bin Umair Musaab worked with the people Then he came And almost all of them came into Islam The Aus and the Khazraj And all of their branches So The people of Mecca He didn't fight them He could have But he went in peacefully And And And And Like There's no blame on you today You're free Go So we have to understand And contextualize Even that command So it's a license He was given But Just because you have a license To drive doesn't mean you drive But you can drive So he was given that license From Allah سبحانه وتعالى Towards establishing Islam In the Arabian Peninsula But Most Of the The tribes Who want Muslims They came into Islam peacefully So That's just More on that Allah is not There's another sister's hand او اسان No No او اسان And your first session With the fact you mentioned Isna'a And how we need to keep a light Can you tell us What's ... one way of Keeping a light And what's a way of Breaking it One way of Saw Isna'a With chains Authoritative chains Of narration And And Abdullah Bin Al-Mubarak In إسناروا من الدين فلولة إسناروا من قالة لقالة من شاءة ما شاءة فإسنارز are part of integral part of religion were it not for these chains of narration anyone could have said anything and passed it off to Islam How do we keep it alive by respecting that tradition and respecting those who possess أساني and by trying to relate insha'Allah what we do through Islam insha'Allah so after we finish these 40 حديث I'll give you a jazza to relate them insha'Allah so and you keep it alive through you insha'Allah سلام على سيد المرسلين سيدنا وحريدنا محمد وعلى آله وصحبه وسلم تسليما كثير الحمد لله so we started last week we're going back and forth between two books because they overlap and give us a more comprehensive idea of the meanings of these 40 حديث of the Imam Nauwi so we're in the book one is a more classical book the شارع عربعين في المن دقيق عيد and one more contemporary book this شارع الوافي في شارع عربعين in Nauwi by Dr. مستفى بغا and محي الدين مستو so we're in this book and insha'Allah we'll finish the third Hadith we started this book last week insha'Allah so it says فق الحديث وميرشيل ويلي so the lessons of this Hadith and what it guides us to leads us to understand إقام الصلاة so establishing the prayer و المراد المحافظة على الصلاة والقيام بها في أقاتها so he says that what is meant by this أفن و القيام بها في أقاتها establishing the prayer what is meant by this is guarding the prayer and establishing it at its proper time so المحافظة على الصلاة one of our duties as Muslims is to guard our prayer a lot of people their prayer is stolen because they're not guarding it it's stolen by the internet it's stolen by the television it's stolen by ESPN it's stolen by just the telephone it's stolen by sleep it's stolen by a lot of things we have to guard it and protect it and we have to establish it at its proper time الله تعالى informs us وما خلقت الجن والإنسة إلا لي عبدون I've only created the jinn and humans to worship you so we're here to worship Allah if we can't pray for example on our job we should start looking for a new job I'm not saying put your job immediately and then land into a bigger problem but we're here to worship Allah Allah and when he says that وما خلقت الجن والإنسة إلا لي عبدون I've only created the jinn and the humans to worship me the next verse is وما أريد منهم الرز I don't ask them I don't desire that they take responsibility for their sustenance ولا أريدوا ونعمون nor do I require that they feed me إن الله هو الرزا إن الله is the giver of provisions اللقوة المتين and he is the possessor of power the firm so we're here to worship Allah and if we can't worship Allah if we can't pray then we need to be looking for a new circumstance it's that simple طيب فما قال وعداءها كاملة بشروطها واركانها and to convey it completely with all of its conditions and all of its pillars or foundations ومرأة أدابها وصنانها and to carefully take great care and convey all of its etiquettes and its sunan so we shouldn't just try to pray a minimalist prayer just enough to get by we should pray a prayer that's filled with all the proper sunan and the proper etiquettes and adab ثم قال حتى تؤتي ثماراتها حتى تؤتي ثماراتها في نفس المسلمي حتى تؤتي ثماراتها في نفس المؤمني واتترك الفحشاء واتترك يترك فحشاءة و المؤمني فتو that its fruits will be or so that حتى تؤتي حتى تؤتي ثماراتها في نفس المسلمي فيترك فحشاءة و المؤمني so that it gives its proper fruits to the soul of the Muslim فأعطى ان يترك في نفس المسلمي واتترك افتاق في كباره حتى تؤتي حتى تؤتي فاتح حتى تؤتي فاتح فتح فتح فتح ، ما بتأخذains, if it's not then we need to examine our prayer not focused in concentrating, we're not being sincere and we need to look at our prayer to see why isn't it giving us its fruits or we need to continue to pray because sooner or later we'll yield its fruits If any of you do any gardening sometimes the seeds don't come up when you think they will so you have to wait sometimes the trees don't bud right away انت تعتقد انه سيكون لديه أشياء هذا العام ومالذي يأتي في المنزل وكل من يأتي في المنزل وصلاتوا شي'اها رول مسلم The prayer is the symbol of the Muslim So we know a person is a Muslim we see them pray The time comes they pray The time comes they don't pray They don't pray like you know I'm a Muslim that's what's in your heart that comes الله المستعان وصلاتوا شي'اها رول مسلم وعنو المؤمن And it's the title the thing that introduces let's us know about the believer قال صلى الله عليه وسلم بين الرجم و بين الشرك والكفر ترقوا الصلاة أخراجه مسلم وغيره وقال الصلاة عماد الدين حديث حسن أخراجه أبو نوعيم So the prophet صلى الله عليه وسلم mentioned between a person and disbelief idolatry and disbelief is leaving the prayer And he also this was related by a man Muslim and others He also said prayer is the central pillar of the religion It's a good hadith that was related by a new life Now the idolatry and shirt I think we mentioned this isn't in a person Not praying it's in a person rejecting the incumbency of the prayer So the overwhelming majority of scholars some say There are two opinions from Imam Ahmed One that for person leaves salah Even if they don't reject its incumbency Then they've fallen into disbelief But the majority of the scholars say no That is fist as long as they don't reject So a person that says I know I should pray I'm just lazy And so they don't pray It's a sin is a punishment But it's now considered kufr With the majority of the scholars Whereas the person that says I don't have to pray it's the 21st century Those are old rituals for back then We don't need them today That's kufr So there's The bottom line we shouldn't hasten To pronounce someone a disbeliever if they don't pray Should have personal luck They know it's incumbency They're just lazy Or whatever And then encourage them to pray ثم قال ثالثا اتاء الزكاة To pay the charity that's due from the individual وهي عطاء نصيب معين من المال من من ملك المصعب والتوفر فيه شروط الوجوب والأداء للفقراء والمستحقين So he says to pay the charity This is to give a certain portion of wealth And that's from one who owns the Nisaf So nowadays the Nisaf is the limit So for financial assets nowadays The 2.5% of Nisaf is about $1,000 So if you have over $1,000 And your wealth remains over $1,000 For an entire lunar year So the lunar year passes And you never dip below $1,000 Then you own a zakat And it's 2.5% Once the zakat is due That is no longer your wealth It belongs to the poor people Or the people in debt And you're a thief if you hold on to it And that's why there's a punishment For not paying the zakat So you've stolen money that now belongs To the فقراء والمستحقين والعملين عليها والمألفتي قلوبهم الاخلي You've stolen the money from these people Who rightfully own it now وفيهم وانهم حقم معلوم للسائل والمحروب There's a well-known right And their wealth So if you haven't been paying your zakat You should And you have to go back The years you missed If you're in business You pay on your business goods If the value of them is above the install So you pay on that inventory Sitting on the shelf You calculate it into In our case dollars And then you pay 2.5% Of that value For it And he says that For one who owns the Nisaab The wealth is above the limit And all of the conditions are present All the conditions of incumbency And the conditions leading to Facilitating the person Paying it are present And it's for the poor people And the other deserving people In the various categories قول الله تعالى في وصف المؤمنين والذين هم للزاكات فاعلون And Allah تعالى says Concerning Describing the believers قد أفلح المؤمنون And then we reach والذين هم للزاكات فاعلون Those who pay their zakat وقال والذين في الموال هم حقم معلوم للسائل والمحروب Those in whose wealth There's a well-defined right For those who are Forced to ask And those who are Deprived from asking They're too shy to ask Or their conditions Don't allow them to ask Or they're afraid of They ask The wealthy people Will throw them in jail Or something So this is what محروم يعني للسائل والمحروم عن السؤال So the one who asks And the one Who's deprived of asking For various reasons So in other words We should pay it Before we even ask Because it's not ours So if it's on loan From Allah And Allah is Look how generous Allah is اتوهم من مالي الله اللدي اتاكم Give them from the wealth Of Allah He's given you So that's his wealth In Allah Despite the fact That it's his He buys it from us In Allah من المؤمنين اموالهم انفسهم اموالهم بأنهم لأم الجنة اللهم اتاكم From the believers Their lives And their wealth And for that exchange They will have paradise هل اتدلكم على تجارة تنجيكم من عذاب اديم تؤمنون بالله ورسولي So shall I direct you To a commerce That will save you From a painful punishment Believe in Allah And his messenger واتجاهدون في سبيل الله بأموالكم وأنفسكم باديكم خير الله منكم تمتعلمون Shall I direct you To a commerce That will save you From a painful punishment Believe in Allah And his messenger And strive in the way Of Allah With your wealth In your lives Now What makes that So difficult To give With a cup Especially For people Yeah Just to separate That 2.5% And give This is a struggle Number 1 A lot of people Are greedy A lot of people are selfish And but The most important thing People are deluded And the thinking is theirs There's a point I'm making It's Allah Unto Allah Belongs in everything In the heavens and the earth وَأَتُوا مِنْ مَنِ اللَّهِ Give them from the wealth of Allah And Lady Attaqum Which he's given you Allah's given you the wealth So give it back Give it to people And then this is my point So Allah owns the wealth If anyone doubts that Take it with you when you go Allah's going to give it To someone else People are deluded And the thinking is theirs You hear these people That don't want to pay Any taxes now In this country That the poor They should work hard Like I worked hard So You didn't work hard You inherited it From your grandfathers And they got it by Through exploiting the labor of slaves And on land stolen From the native people That's where your wealth came from So how's it your wealth? It's mine You got it You got it through Other people's efforts And so Allah's Asking you to give a little back So people They hold on They're deluded They think it's theirs Was a person that knows It's not theirs He gives it free And so who was the most Generous of all people كان رسول الله صلى الله عليه وسلم أجوى للناس أجوى دا ما يكونوا في رمضان هين يلقاه و جيبريو فا يدارسوا القرآن The prophet was the most generous of all people Why was he the most generous Of all people Because he had the most refined knowledge of Allah And so his knowledge of Allah He knew better than anyone else This isn't my wealth This is Allah's So it's not mine Whereas the people who are furthest from Allah And beluded concerning Allah They're the ones they want to hold on And that's why you find Generally The poor people are Are generally More pious And so the poor people are the most generous people The poor people give more charity than the rich people And rich people tend to Be more deluded Generally speaking Of course you have People like Abu Bakr رضي الله عنه And Khadija رضي الله عنه Who follow in their footsteps But generally People who are more religious They're more generous They realize This is God This is Allah's It's not mine So people are deluded They think it's theirs And because they think it's theirs They don't believe anyone else has a right to it And this is something we could offer the world A viewpoint that educates them Into the fact that it's not yours So because it's not yours You shall have no hesitation To freely share it with others This is the philosophy we need Look what's happening in our world With the global warming Irregular food Food production is going to go down Less rain Irregular rain There's going to be a greater demand For the decreasing food So do North Americans continue to eat Three times as much Four times as much As someone in Africa And this tough luck Because we have the U.S. Marines And if you don't like us Ripping off all of your food resources We'll bob you into oblivion Is that the kind of world we're going to have Or are we going to try to introduce New ways of thinking New ways of cooperating New ways of sharing If we don't do it as a community There's a lot of enlightened people out there But who's going to take on that role As a function Of their communal identity It's the Muslim's job We don't do it No one's going to do it Believe me You're going to have more and more Gated communities Just wall out the poor people You're going to have more and more Wars fought over water resources Over food You're going to have food wars And You're either going to have that Or you're going to have a scheme Let's all share We'll have to eat less Here in North America We'll have to leave more land For food production And do with some of the niceties That we enjoy And we like to bring flowers Home to the wife Like brothers Like to bring flowers Right Where are those flowers grown In South America In South America somewhere Yeah In Latin America In Colombia In Peru Venezuela They can be growing food To feed their people They're growing flowers for us So at what point do we say You know what We can grow our own flowers In our backyard And you guys take that land And grow food To feed your people And then we're cutting down How do those flowers get here They're shipped They're shipped by air Tons and tons every day Just pumping All this hydrocarbon Exhaust into the atmosphere Same our strawberries And May and June Our strawberries Come from here in California We get the local ones Where they come from now From the Philippines Right They can be growing rice To feed their people They're growing strawberries for us So Where are those flowers And because we could afford to buy it We keep these structures in place Or we challenge them We have to challenge them As a community though Not a lone voice But as a community We should be a community of consciousness A community of principles And we should be strong For Allah For Allah For justice We should be upright for justice Any case So he says نعم والذين في أموانهم حكم المال والمحروم وهي عبادة المالية وانتتحقق بها العدالة الاجتماعية And so he says They say The authors That This is a financial worship An act of financial worship Monetary worship Through which Social justice is realized Social justice This is part of our religion From the very beginning First revelations This is early Meccan So this consciousness is being imparted To the Ummah from the very beginning So what will They made no progress On the steep road What will make you know What the steep road is Freeing the slave Feeding people In a day of starvation The orphan Who's related Or the dust covered Indigent person Then Only then Will he be amongst those Who truly believes And who command Who counsel With patience And counsel with mercy These are the components Of the right hand So we can have Minimalist Islam Just do enough To get by And believe me If you have that Approach Minimalist Islam In a year or two Or three or five years You won't have any Islam Because minimalist Islam Can't stand up Against this tide Of cover That's constantly rising You have to have Some strongest Islam To stand up Otherwise You'll be swept away By the tide Just do enough And oh Don't be a fanatic Now if you're A normal Muslim You're a fanatic They pray Five times a day You think they're Psychologically now Adjusted And that obsessive They get up In the middle Of the night They're maladjusted So what is normal We don't want to Say what normal is They're recording So You never know Where the tape will end up But you know What normal is Nowadays Ya Allah It wasn't normal 20 years ago لا حوله لا كوة إلا بالله وهي عبادة المالية تتحقك بها العدالة العدالة الإجتماية ويقضى بها على الفقري والعوز وتسود المودة والأطف وإحتراموا بين ومسلمين And so with the zakat They say that poverty And A severe need Are alleviated And love And healthy emotional attachment And respect prevails Amongst the Muslims Because of the zakat It has a positive impact On the society Now we see what The last year في سنة العام العام before the Occupy movement, the condemnation of the 1%. So the 99% or the spokespeople are angry and up in arms and occupying public space. So there's tension in society between the rich and the poor. And the rich become increasing like Marie Antoinette. I remember Marie, she kind of lost her head in a literal sense. The people are starving, there's no bread in the kingdom. Then let them eat cake. Yeah. Right? Let them eat cake. They ate her cake. And they sliced it with the guillotine. But that animosity between social classes is alleviated when people share with each other. Poor people don't want to take everything rich people have. But they want some respect and acknowledgement. If it wasn't for us, we wouldn't be rich. You know, someone built all this stuff that you own. Someone say behind every fortune there's a robbery. Somewhere back there, somewhere along the line, someone was swindled. اللهم و المستان. You saw the, what's the Facebook movie? What was the name of it? Is it very good? No, no. Social something? It was social something. Social network. Social network. Yeah, and how Mr. Zuckerberg was ripping off people from the college level all the way through. And then setting them up to be arrested or busted or generally messed up some kind of way. You know, there was his ideas. So acknowledge it and then share. You know, we're all in this together. طيب. ثم قال الحج. الحج. وهو قصد المسجل الحرامي في أشهر الحج. وهي شوال وضلقعدة والأشهر الأول من ذلحجة. He said that pilgrimage and this is intending to visit the sacred mosque during the month, the months of Hajj in their شوال and ذلقعدة in the first 10 days of the Hijjah. And critical rights occurring during that period. و القيام بما بيينه رسول الله صلى الله عليه وسلم من مناسك. And undertaking those things that the Prophet ﷺ has clearly explained from the various rituals of the Hajj. وهو عبادة مالية وبرانية. تتحقق فيه مناثع كثيرة من فرد والمجتمع. And he says this is a financial and bodily act of worship. So the Salah is a bodily act of worship. The Zakat is a financial act of worship. The Hajj is financial and bodily. It takes resources to go there, to get there, to buy food, sustain oneself. And it also involves rituals that one engages in. اللهم صلى الله عليه وسلم. وهو فق ذلك كله متمر اسلامي كبير. And he says that over and beyond that it is a great Islamic conference. So the Hajj people come together, they meet each other, they find especially in the old days. How did they know a year or two after Imam Ghazali writes احياء رلوم الدين, their copies in Spain. People meet at the Hajj. Oh Imam Ghazali is a great scholar in Coruscant. He wrote this incredible book. And someone has a copy. They buy it or someone has enough time to dictate it. And then they pack it up and they take it back to Andalusia with them. And so the Hajj, they find out there's a problem here. There's a crisis here. There's some good developments here. It all happens at the Hajj. So it's a big conference of the believers. ومناسبة عظيمة التقايل المسلمين من كل بلد. And it's a great occasion for Muslims from every country to meet. And we know the power of that meeting. Look how it affected Malcolm X. So he's coming from America. And there's so much at that time. And of course, a lot of racial tension and segregation. So Malcolm, he's going over there. And in his head, the white man is the devil. And he gets the Hajj. And he sees blond hair of blue-eyed Muslims from Bosnia and Russia and different places. And with no sense of racial privilege. And he's blown away. They don't read his autobiography. So the Hajj is very powerful. And they're coming together of all these Muslims. It's very, very powerful. Hopefully there is something left that we recognize when we get there besides shopping malls and clock towers and the mountains, bulldoze, any relics. These people are fools. I hope you guys are not trying to raise money from Saudi Arabia. They're fools though. And they're in their efforts so-called to get rid of shirk. I mean, who's going to worship the house the prophet was born in? So you get rid of all the relics. You blast the mountain that is mentioned that will be brought down on the people after the prophet returned from Taif. And so all your sacred history is gone. And so a western historian who only deals with data and physical artifacts. Well, if Mohammed lived, where's the house he was born in? If his seerah is true, where's the mountain? That they said the angels offered to bring down on the people. Where's Khadija's house? Where's the house of the Saqi, the one who is responsible for giving the water to the head judge? Where's the proof of any of these things we read about? They all been destroyed. And so someone writes a book on Islam as a myth. Mohammed صلى الله عليه وسلم never lived. It's not a historical figure because there's no physical evidence for any of this. And those fools destroyed it all. But they preserved perfectly intact the quarters of Bani Korayva. And it's a UNESCO preservation World Heritage Site. And nothing that's associated with our Prophet صلى الله عليه وسلم is a UNESCO World Heritage Site. So he says, so it's a great occasion for the Muslims to meet. وقال الله تعالوا أذن في الناس بالحج يتوك رجالهم وعن كل ضامر يأتين من كل فجن عمي. Proclaim the Haj amongst the people. حذن في الناس بالحج they will come to you walking and riding on every means of conveyance from every deep distant mountain pass. وَلِذَا كَانَ ثوابوا الحج عظيمَ وَأَجُرُهُ وَثِيرًا And so in that the Haj involves a physical struggle, financial sacrifice, وقلينها لها عملي كبير ومعرفة ودى عملي كبير وارجع فقال صلائته والسلام الحجو والمبرور ليس له جزاون إلا الجنة وإن المعرفة لديه سياراتر طويل وقلينها وقد فُرض الحجو في السانة السادسة من الهجرة وقوله تعالى و لله على الناس حجه البيتي من استطاع إليه سبيله و الله فعله ، لذلك حجه كان يجعله يجعله يجعله during the sixth year of the hijrah و هناك تفعيلة في ذلك ، بعضهم يقولون ذلك و by the saying of Allah تعالى and unto Allah subset of the people owed to Allah the pilgrimage to this sacred house whoever is undergoing .. ت mulab Oppunt in undertaking the trip So let's say this is the earliest that Hajj was made inapore Hajj was made in come in the 6th year of the hijrah When was Iel Adha made mandatory Iel Adha When was Iel Fifter made أعين هذ وماي مانتوري في العامق كيف كان أول العديد؟ هذ وماي عيد العضحة أعين هذ وماي أدريها وحج أعين هذ وماي سبقات وطبيحو كيف يمكن هذا السبب؟ المساعدة for the timing of عبها بيستاني on the pilgrims of عارفات ويوجد no pilgrims standing at عارفات for four years لذا when you go to war over these dates I think a little bit some people know we have to do it with Saudi Arabia لماذا؟ because the pilgrims are at عارفات and the next day is اي for those four years when there was no Hajj and there was no standing of عارفات what was the determination of the عبها the 10th of الحجة ومدينة not the pilgrims standing on عارفات and if that's the case you can't turn around later and say that's the sabbap there's no act of worship there's two sabbaps there's only one and it doesn't change just a note something to think about شاء الله ثم قال خامسا سوم رمضان the fast of Ramadan وقد فورد في سنة الثانية للهجرة بقوله تعالى شهر رمضان الذي عمز لا فيه القرآن هدى للناس والبيينات والفرقال ثمان شاهد منكم الشهر فاليصمه سوم رمضان في which the Qur'an has been revealed قاعدة for the people and clarification of that guidance and a criterion between right and wrong whoever is resident in their home let them fast مهر عبادة فيها قطهير للنفس and so this is an act of worship that contains purification for the soul and one of the reasons for that is the less we eat the to a point not to starvation then that definitely has harmful effect on our soul but by limiting our eating we strengthen our spiritual faculties this one reason is so easy to do the things we do in Ramadan رمضان you come here you pray 20 rakats then you come back 4 in the morning for Qiyam 3 in the morning or 1 in the morning this Ramadan because at 3.30 it's going to be time to stop eating again but and then and so some people they're not going to go to sleep they're going to pray 20 rakats however they pray 13, 20 and then and the last part of Ramadan they're going to come back and pray some more Qiyam and then they're going to go home and sleep for 3 hours and then get up and go to work and do that day after day and then they're going to read a juz a juz and a half 2 juzes from Quran everyday where's that energy coming from they don't do it during the year one of the reasons it's a blessed time but one reason is by not eating they're unleashing that spiritual energy and so the Himmah rises and the Himmah rises it's easier to pray it's easy not to eat and it's easy to read the Quran then Ramadan goes start eating again try to read Quran 1st page كيام الليل الله أكبر next thing you know so the energy the Ruh is strengthened and that's one of the great benefits of the fast if you don't feed your body you feed your Ruh so this is one and cleanse it and get the dross off so وَهُ عِبَارَةٌ فِيهَا تَطْهِرٌ لِلْنَفْسْ وَالْصُمُورٌ لِلْرُوحِ then there's elevators for Ruh then there's elevation for the spirit وَسِحَةٌ لِلْجِسَمْ and there's a rejuvenation health wise for the body وَمَنْ قَامَ بِهَمْتِثَالًا لِأَمْرِ اللَّهِ وَتَغَاءَ مَرْضَاتِهِ كَانَ تَكْفِيرًا لِسَيِّئاتِهِ وَسَبَبًا لِدُقُولِهِ الجَنَّة and he says whoever undertakes it implementing the commandment of Allah longing for his pleasure seeking his pleasure rather then it is an atonement for his misdeeds and a means for him to enter into paradise خالع عليه الصلاة والسلام من صاما رمضان إيمان وحتسابا ووفرا لهم تقدم من ذنب now whoever fasts the month of Ramadan with sincere faith anticipating a reward all of their prior sins will be forgiven and most scholars say those are their lesser sins ثم قال ارتباط واركان الإسلامي بعضيها ببعض so connecting the various pillars of Islam with each other من أتاب هذه الأركان كاملة كان مسلما كامل الإيمان whoever brings all of these pillars completely this is a Muslim with complete faith ومن تركها جميعًا كان كافرًا قطعًا and whoever leaves all of them then they're a disbeliever and there's no arguing about that ومن أنكر وحدة منها كان غير مسلم بالجمع and whoever leaves one of them and rejects it انكره and rejects it then this person is not a Muslim by the consensus of all the Muslims ومن اعتقد بها جميعًا وأهملة وحدة منها غير الشهادة كسلاً فهو فاسق and whoever believes in them all of them but neglects one of them except for the Shahada one rejects the Shahada doesn't say it their hukum is that they're not a Muslim but if they leave it out of laziness then this person is a Fasq one who is profligate one who is morally bankrupt ومن أتب العمال وأقر بيليسانه مجاملةً فهو منافق so whoever undertakes the actions and affirms belief with their faith to flatter people impress people or deceive people then that person is a hypocrite ثم وقال غاية للعبادات is the ultimate objective of our worship ليس مراد بالعبادات في الإسلام صورها وأشكالها he says the ultimate objective of our acts of worship in Islam is not the outward forms nor the outward shape إن الله لا ينظر that's another situation وإنما المراد غايةها ومعناها مع القيام بها what's intended is the ultimate objective behind that action along with undertaking it so we don't say the outward form is not important or crucial but we say along with the outward form there's an inner objective that our worship is aimed to accomplish فلا تنفع الصلاة لا تنهع عن الفحشة والمكر so a Salat that does not ward off in decency and lewdness is of no benefit إن الله صلاة تنهع عن الفحشة والمكر كما لا يفيد صوم لا يترك فعيله زورة والعمل بي just as a fasting that doesn't involve leaving false speech and acting on the basis of false speech that it's of no benefit so it's acceptable شرعان so the person who fasts and they don't eat from the crack of dawn until full setting of the sun but they're backbiting, they're gossiping, they're on the phone شرعان their fast is accepted but there's no edger for it and there's no benefit for the person from that fast so this is what he's talking about كما لا يفيد so he didn't say كما لا يتقبل كما لا يفيد صوم لا يترك فعيله زورة والعمل بي كما لا يقبل حج أو زكات فعلا للرياء والسمع and just as a hedge, a pilgrimage or charity that's done to show off to gain a reputation isn't acceptable there's a difference concerning that most scholars say it's acceptable but it's reward is undermined يوم القيام الله has gone to reject it so it's not acceptable to Allah يوم القيام الله will throw it back in the person's face and say go take your reward from the one you did it for but شرعان is acceptable as you fulfilled your responsibility so you should be careful و لا يعني ذلك تركة هذه العبادات إذا لم تحقق ثماراتها so he says this doesn't mean that one should leave these acts of worship if their fruits have not been realized in other words you feel your salah that isn't warding off and decency and lewdness and I pray and then I go and listen to raunchy music so I'm not going to pray anymore it's not working oh you keep praying and try to purify your intention so you don't leave the act just because you don't feel that it's fruits are being realized إنما المراد حمل نفسي على الخلاص بها وتحقيك المقصوري منها is to push yourself towards being more sincere in it so I'm not realizing the fruit you don't leave it you push yourself I need to focus my knee or more I need to get rid of these distractions I need to stop talking about the worship that I do so I can have more خلاص in it I need to focus my knee or more I need to get rid of these distractions I need to stop talking about the worship that I do so I can have more خلاص in it and to actualize its intent its objective what's intended by it and that comes with time if one just keeps trying keeps trying because of a lot of talent the Arabs say Arabs say a lot of things they have a beautiful language one thing they say من قرع البابة والجة والجة من قرع البابة والجة والجة whoever knocks on the door and keeps knocking they'll get into the house من قرع البابة والجة والجة ومن طلب الشيء وجده وجده and whoever seeks something and they're serious about it they'll find it but if you're not serious you won't find it so just be serious in your prayer keep striving keep asking Allah and your prayer will eventually elevate you it will happen it will happen you'll get its benefits ثم قال ومن طلب الشيء وجده وجده ثم قال خيرا شعب الإيمان the branches of faith ليس said هذه الأمور نذكورته في الحديث هي كل شيء في الإسلام the things mentioned in this حديث are not everything in Islam that Islam encompasses وإن مقطع صراح على ذكرها لأهميتها rather these things have been limited in terms of being mentioned because of their central importance وهناك أمور كثيرة غيرها there are other affairs many many other affairs besides these five قال عليه الصلاة والسلام the prophet made the blessings and peace of Allah be upon him قال الإيمان متفق عليه that faith is 70 some branches ويفيد الحديث أن الإسلام عقيدة وعمل and this hadith lets us know that Islam involves belief and it involves action فلا ينفع عمل دون إيمان and so an act without faith is of no benefit كما أنه لا وجودة للإيمان دون عمل just as there is no existence for one's faith if it's not actualized in action and the details were in previous hadith discussed a lot of that so here they say other people say some of the Christian people that deeds without faith or faith without deeds is fruitless faith without deeds is fruitless and deeds without faith are rootless and so it's a nice saying faith without deeds is fruitless that faith gives no fruit they said so faith isn't just a wish or a thought it's what takes root in the heart and then it's testified to by the actions so faith without deeds is fruitless and deeds without faith are rootless so that's the end فيما قال الحديث الرابع then he says the fourth hadith so we stop here so any questions, comments before we run off literally run off بسم الله الرحمن الرحيم الحمد لله رب العالم والصلاة والسلام على سيد المرسلين سيدنا وحبيبنا محمد وعلى آله وصح به وسلم تسلم الكثير ربنا لك الحمد كما ينبغي بجلال وشك وليعظيم سلطانك سبحانكا لان حسيتنا انا عليك انت كما اثنية على نفسك اللهم صلي وسلم وبارك على سيدنا وحبيبنا وعلى آله وصح به وسلم تسلم كثير السلام عليكم ورحمة الله وباركات فقال ان شاء الله سوف نبدأ the fourth hadith with the commentary of إبني دقيق دعيد and next we will continue with كتاب الوافي the same hadith فقال الحديث الرابع عن أبي عبد الرحمن عبد الله حبلي مسعود رضي الله عنه رسول الله صلى الله عليه وسلم وهو الصادق المصدوق ان هدكم يجمع خلقه في بطن لأمه أربعين يوما ضطفة ثم يكون علاقة مثل ذلك ثم يكون مضغة مثل ذلك ثم يرسل إليه الملك فينفخ فيه روح ويؤمروا ويؤمروا باربي أبينها إلا ذراع فيسبق عليه الكتاب فيعملوا بعمل أهل الجنة فيدخلوها رواح البقاري ومسلم so the fourth hadith on the authority of أبي عبد الرحمن عبد الله the son of مسعود may Allah be pleased with him he said we were it was related to us or the messenger of Allah related to us may the blessings and peace of Allah be upon him and he is the truthful and the one who is believed verily each one of you his creation is joined together in the womb of his mother for 40 days as a drop and then as a lump after that and then as a developing fetus after that and then the angel is sent to him and the angel is sent to him and breathes into him the life spirit and then he's commanded were four things to record his sustenance and his lifespan and his actions and rather he will be saddened by the destined for hell or happy or felicitous destined for paradise or by the law the one besides whom there's no other God that verily one of you will work the actions of a person of paradise of the people of paradise until there's not between him and it except an armspan and then an arms length and then he will work the action of the and then the decree that's recorded will overtake him and he will work the actions of the people of hell and then he will enter it and one of you will work the action of the people of hell until there's not between him and it nothing other than an arms length and then the what has been recorded will overtake him and he will work the action of the people of paradise and will enter it it's related by al-Bukhari and Muslim so this hadith deals with the developing life in the womb of its mother and it deals with the recording of the sustenance and the life span and the action and rather the person will be on the path to hell or on the path to heaven and it also reminds us that ultimately what's decreed for us will be fall us so we never take our salvation for granted الله قوله وهو الصادق المصدوق so here's the truth on the one whose truth is believed ايه الصادق في قوله so his truth on what he says المصدوق فيما يأتيه من الوحي الكريم and he's believed concerning what comes to him from the noble revelation قوله بعض العلماء one of the scholars said معنا قوله the meaning of he's saying يجمعوا قوقه في بطني أمه so he's saying that for each of you his creation is joined together in the womb of his mother ان المليه ان المليه يقع في الرحم متفرقا فيجمعه الله تعالى في محل الولادة من الرحم في هذه المدة so he says one scholar said that the sperm and by implication it's after it's united with the egg I think they refer to that as the zygote that is independent in the womb and then Allah connects it to the place in the womb where it's development culminating and the birth will take place and that occurs during these first 40 days that are mentioned initially and then he says رحمه الله so he doesn't comment on all of the Hadith just what he considers the most significant parts قوله تعالى ثم يرسل إليه الملك and then the angel is sent to it he says يعني الملك الموكلة برحم so this is the angel that's deputed to go to the wombs قوله هو أن أحدكم لا يعملوا بعمل أهل الجنة إلى آخره so he says he's saying that one of you will work the action of the people of hell to the end of that particular passage ظاهر الحديث the literal meaning of the Hadith أن هذا العمل كان عمله صحيحا وأنه قرب من الجنة بسبب عمله حتى بقى له على دخولها ذراع وإنما منعه من ذلك سابق القادر الذي يظهر عند القاتمة so he says the literal meaning of this is that the one undertaking these actions his actions are sound in other words they're consistent with the sunnah and they have a good kneea so it's a sound action and therefore they're from the qurubab the things that draws near to Allah and so he says and so he draws near to jannah because of his actions until there only remains between him and entering jannah the length of an arm and then he's prevented from that by what has been ordained in the decree which manifests itself at the end of his affair so this is the literal meaning figuratively we can understand from the hadith that a person in their life they will work good at the beginning and then at the end they will change and their deeds will be corrupted and then their actions are judged by the last of them but that has another meaning which is which he's going to explain now فإذن العمل بالسوابقي so he says therefore actions are based on the first of them يعني عندنا بالنسبة إلى التلاعينا في معنى الأشخاص وفي بعض الأحوال so he says however in that the beginning of the action is hidden from us so in other words he's mentioned the action as a continuum at the beginning of that continuum is the decree the will the knowledge the or the ordainment of Allah so Allah knows the action and فلأزل and pre-eternity and Allah has willed the action and pre-eternity and Allah then decreased the action as it will unfold in time that's the beginning of the action and then the action enters into the realm of our our life and our initiative that's the end of the action so when he says actions are judged based on the end they're based on the end as the end relates to us and not on the beginning as it relates to the decree of Allah so this is a way to understand this expression العمل بخواتين on the end of them as they manifest with us what some scholars refer to as the that what we choose and therefore what we earn that is the basis of our judge of our actions being judged not based on the decree of Allah but the action ultimately is governed by Allah's decree يعني عندنا بالنسبة تلاعنا في معنى الأشخاص وفي بعض الأحوال so that means the end with us as it relates to our observing the actions in the various forms that they take and then some of the situations that they occur in وأما الحديث الذي ذكره مصديم في صحيحه في كتاب الإيمان أن رسول الله صلى الله عليه وسلم قال إن الرجل لا يعمل بعمل أهل جنة فيما يبدو للناس وهو من أهل الناري so a similar حديث صحيح مسلم في كتاب الإيمان the book of faith he says that the message of Allah صلى الله عليه وسلم says verily a man will work the action of the people of paradise as it appears to the people فيما يبدو للناس while all the while he is from the people of hellfire وهو من أهل النار so while here is Halia so while he is doing those actions he is from the people of hell as opposed to this hadith at first he is doing the action of the people of paradise this person as he will explain their actions are corrupt as he will explain now he says his actions are not sound in and of themselves so his actions were done out of showing off and to gain a reputation so the first instance the first instance this hadith وإن أحدكم لا يعملوا بعمل أهل الجنة حتى ما يكونوا بينه وبينها إلا ذراعا فيسبق عليه الكتاب فيعملوا بعمل أهل النار فيرخلوها this first instance his actions are sound they have a good near they are done in accordance to sunnah this second hadith because they have the intention is corrupt he did it for showing off and to gain a reputation and hence his actions have no meaning whatsoever so all the while وهو من أهل النار so all the while he is from the people of hell so he said what we can benefit from that hadith is not focusing on our actions and not being content with them so our dependence should be on the generosity of Allah and his mercy that's what we should depend on and a person could say then actions aren't important actions are the key to Allah to Allah's mercy actions are the key to Allah to Allah's mercy so actions are important but at the end of the day it's Allah to Allah's mercy that will enter us into paradise as the prophet said يدخل أحد عمله الجنة and enter them into paradise خالوا ولا أنت يا رسول الله not even you are messenger of Allah قال ولا أنا إلا أن يتقمي الله بفعرحمته وفضله only if Allah not even me only if Allah covers me in his grace and his mercy so he says وقوله قبل ذلك so this is at the end at the end of the Hadith and so he goes to the end and then he goes back to an earlier statement so he says he is saying before that ويؤمر بأربع كلمات بكتب رزقه وأجاله لاخره and then the angel sent to him is commanded with four things to record what is what is life span will be etc what his actions will be and rather he will be from the people of hell or the people of paradise هو بالباء الموحدة so بكتب is just a grammatical point a morphological point to distinguish from يكتب so الباء الموحدة is the bat the bat is actually just the tooth and موحدة be one dot be two dots which is a Y so he is just making this point to say this is بيكتب يكتب and كنت معنا فتبعنا وصبع للحب معنا وصبع للحب معنا I can now call it المونشد طيب اللهم صلي على سيدين محمد هو بالباء الموحدة في أوله باديل من أربع كلمات and so he says it's a substitute بعد من كل من أربع كلمات so أربع كلمات is the whole the group the collective rather so four things and then the battle جز من كل بيكتب رسقيه هذا جز من أربع كلمات وأجاله هذا جز من أربع كلمات وعمله هذا جز من أربع كلمات وشقيه أصعيد هذا جز من أربع كلمات so this battle بعض من كل so this is what it means when he says وهو بالباء الموحدة في أوله على البدلي من أربع كلمات يعني البدل وقوله شقيه أصعيد مرفوع so بيكتب رسقيه هذا مجرور واجاله مجرور has the cassera وعمله مجرور بالكسرة وشقيه أصعيد هذا مرفوع بالدمة so why is that he says مرفوع لأنه خبر مبتدي محظوف because it's a predicate from an unmentioned subject وتقديره وهو شقيه أصعيد so the subject that's mentioned is هو and if he is sad or happy and so the sentence so there's عراب المفردات وعراب الجمل في محال جار بحرف جار so the sentences have عراب so for example we say يعني الوالد يكتبوا الوالد مبتداء مرفوع المترافية بدمة الوالد يكتبوا هذا جملة فيالية يكتبوا في المدارة مرفوع المترافية بدمة مستترون جوازا تقديره هو يعود إلى الوالد والجملة من الفعل والفائل في محال رفع خبر المبتداء الوالد so the جملة the sentences have محال من العراب in some instances there's actually 8 of them طيب so then he says رحمه الله بيه وبكم أجمعين وقاله صلى الله عليه وسلم فوالذي لا إله غير إن أحدكم لا يعملوا بعمل أهل الجنة إلى قوله فيعملوا بعمل أهل النار فيرقولها so he says his statement I swear by the one besides whom there's no other God that verily one of you will work the action of the people of paradise until he reaches the point and then he will work the action of the people of hell and enter it so he just abbreviates so he drops وعليه الكتاب وَاَنْ مُرَادُوا وَاَسْنْتِنْتِنْتْ بَاَذِسْ أَنَّ هَذَا قَدْ يَقْعُوا فِي نَادِرٍ مِنَ النَّاسِيِ so this is a very important point he said this rarely happens amongst people in other words people going from good to bad it happens but it's rare so he says وَاَنْ مُرَادُوا وَاَنْنَ هَذَا قَدْ يَقْعُوا فِي نَادِرٍ مِنَ النَّاسِيِ this happens to very few people لا أنه غالبٌ فيهم and so not that this is the overwhelming state or the normal state this is the exception وذلك من لطف الله سبحانه واسعة رحمته and this is from the gentleness of Allah and dealing with His creatures and the expansiveness of His mercy that most people don't go from good to bad most people go from good to better most people many people go from bad to good but very few people go from good to bad now in our times you might be thinking I know a lot of people they were like and now I don't know what happened to them نحن في آخر الزمان وفي هذا الزمان قلب الحقائق this is the end of time things are going to be reversed so we might see a lot of people in these times going from good to bad سستر صون صول used to wear hijab how many we hear every day these stories people like the young guys young ladies you are young either in age or at heart so if you're not young at age you're young at heart إن شاء الله but the young of age every day they get text messages from their friends I don't know if I believe anymore you know سبحان الله آخر الزمان الله المستان but generally I think we could still say generally true that there are a lot more people go from bad to worse there are people taking shaha who weren't really thinking seriously about their deem و الحمد لله طيب و ذلك و ذلك من ضطف الله سبحانه وسيعة رحمته و إن قلاب الناس من الشري إلى القير كثير و من قلابهم من القير إلى الشري ثاثي غاية الودور so he says so barely people turning from evil to good this is actually this is extremely frequent as for their turning from good to evil this is very very rare so الحمد لله the sheikh has a good opinion of people based on what he's seen in his time و لله الحمد و المنة على ذلك and so Allah is to be praised and his this is one of his gifts و هو تجاوز and this is from his overlooking and not being strict and judging us and not overburdening us as a wajad which is very important because الله تعالى is gentle with us الله الله طيب من بعباده يرزقوا من يشاء و هو عزيز و قوي so Allah is gentle with us He doesn't overwhelm us He doesn't place on us a burden greater than we as a wajad so we should be gentle with people as I said some says حديث كما تدينوا to Dan which means that's from Dean from Yomit Dean judgment as you judge you will be judged كما تدينوا to Dan so the people very tough Nick picking you know then we'll have a tough judgment و الله تعالى and the people that are very magnanimous and very patient and very full bearing who overlook the faults of people those are the people who Allah will overlook their faults الله المستان و قوله إن رحمتي سابقات غادبي and so indication of Allah's لطف and His mercy is His saying that my mercy precedes my anger و في رواية تغليبوا غادبي and a version of this hadith my mercy overwhelms my anger و في هذا الحديث إثبات القضر so in this hadith there is an affirmation of the preordainment that what Allah ordains manifest itself in our life كما هو مثب أهل السنة as and this is the way of the people of سنة و أن جميع جميع الواقعات بقضاء الله تعال و قضاره خيرها خيرها و شرها و نفعها و درها and that all occurrences come about due to the measuring out of Allah and His decree the measuring out of His decree the good, the evil, the beneficial and the harmful and all of it is from Allah We don't mention that out of adab with Allah so even in the Quran الله تعالى you find that the bad is either mentioned anonymously or sometimes attributed to us but that's majaz that is metaphorically not literally so for example to see and this is indication of the adab we shall have with Allah with Allah in this regard so Allah mentioned سورة الجن و أن لا ندري أشر أريد بما في الأرض أم أراد بهم ربهم رشدات so we don't know if evil or bad is intended for those in the earth so it's the passive voice الله تعالى isn't mentioned there's no attribution to Allah و أن لا ندري أشر أريد بما في الأرض أم أراد بهم ربهم رشدات but when the good guidance is mentioned is attributed to Allah so the shahr is mentioned in the passive voice with no attribution to Allah و أن لا ندري أشر أريد بما في الأرض but when the good guidance is mentioned is attributed to Allah أراد بهم ربهم رشدات or if their Lord desires for them guidance but it's both from Allah كل من عند الله but out of Adam we should not attribute the evil to Allah طيب اللهم صلى الله عليه وسلم و محمد so everything occurs good and bad beneficial harmful by the decree and the measuring out of Allah سبحانه وتعالى قال الله تعالى ألا يسأل عم يفعل وهم يسألون he will not be asked about what he does they will be asked so people ask why did God do this why did God let this happen God is not going to be asked especially by us concerning what he does because we're going to be asked وهم يسألون we're the ones who are going to be asked so we should be preparing our answers now and we prepare our answers with how we live in this world how we treat other people what we do with our time what we do with our money what we do in the context of the relationships we're in how we behave with others this is what we're going to have to answer for ولاعتراضا عليه في ملكة and there's no one who can reject anything or who can protest against anything in his dominion يفعلوا في ملكة ما يشاء he does in his dominion whatsoever he pleases so this is the position of أهل سنة so our position is أبرسيان is impossible for Allah أضلمه مستحيل بحق الله أبرسيان is impossible for Allah why أضلمه أبرسيان is misappropriating or usurping the rights and property of others so we say the Israelis are oppressing the Palestinians why because they usurp their land right the Palestinian land they usurped it though pressing them because they're misappropriating or usurping the rights and property of others everything belongs to Allah so how could he misappropriate it or how could he usurp it الللهي مفي سماواتي و مفتل الله until Allah belongs everything in the heavens and the earth and this is why we remind ourselves when is one of the times that we human beings and our weakness are most prone to question Allah's justice time of death why did Allah know my little Ahmed to die he was only six months old I loved him so much he was just a baby where was God when he was suffering and that just wasn't right so what do we remind ourselves إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ وَرَاجِرُونَ we belong to Allah and unto him we are returning Ahmed belong to Allah he can do what he pleases with Ahmed we belong to Allah he can do what he pleases with us فَعَلُّ لِمَا لِمَا يُرِيدِ so حقيقتاً من باب الحقائق والحقيقة الله يفعل ما يشاء من باب الشريع شرعاً الله has promised us that he will recompense us for any suffering he has promised us that he will not allow certain things to befall us so but that's شرعاً that's something Allah Ta'ala has ordained but we can't impose anything on Allah subhanahu wa ta'ala so we should understand that and so any suffering Allah has promised us recompense nothing afflicts a believer because the sticking of a thorn except that some of his or her sins are expiated for that when a believer becomes sick they can lose all their sins and then they resume their life with a new blood, with a new flesh with new skin in other words we're like we were born again sinless was justice in the context of the big picture if our life and our reality was confined to this world then we could possibly understand those who question the justice of Allah possibly not probably Allah pushed us away from that but the big picture includes jannah so we don't say أحمد little baby who was so unfair he died and it was terrible the disease was debilitating and terrible there are Ahmads to jannah that's what it's all about we suffer in this world we patiently endure the suffering with dignity instead fastness this is our ticket to jannah so we don't live for this world we live in this world and in this world we're confronted with tests and trials and tribulations we deal with them with dignity, patience and grace and then that becomes our ticket to jannah you have the easy pass or the fast track the fast track east coast is the easy pass fast track go in some with no hesab some with light hesab بانهم الله call Allah I just want to make sure what you said when we say الله cannot oppress we say it's impossible we say that because Allah says that's impossible we say it by definition if what is oppression is the usurpation or the misappropriation of the rights and property of others so anything belongs to Allah so how can he misappropriate or usurp something that belongs to him that's the point so that's a definitional thing versus a by making this statement we're taking power away from Allah taking power taking away whatever other choices to do I don't understand let me try to say it differently when we say Allah cannot oppress by definition but we don't say Allah cannot harm Allah can harm this is what Imam Laqqani says in his didactic poem he says وقالهم as a critique of the Mu'atezzillah وقالهم وقالهم وقالهم وقالهم وقالهم وقالهم وقالهم وقالهم وقالهم وقالهم وقالهم وقالهم وقالهم وقالهم وقالهم وقالهم وقالهم وقالهم وقالهم وقالهم وقالهم وقالهم وقالهم وقالهم وقالهم وقالهم وقالهم وقالهم وقالهم وقالهم وقالهم وقالهم وقالهم وقالهم وقالهم وقالهم وقالهم و بشكل كبير للمحالة و بشكل كبير لكي يتعرف عنه من خلال هذا التسوير فكذا يقول أنه يستفقه و يستخدمه من خلاله يتعرف على أشياء أخرى فهي أبل و أرنجز ها يعمل لا تطلقوا بشكل كبير إذا لم تعلم يفعل في مدكي ما يشأد. فهي يفعل في دمينيه ما يقاله. قال لي مام السمعاني لنرى. أردت هنا. قريبا. فأنا. هل هناك سؤال؟ لذا الناس يريدون أن ينقذوا بسرعة. يمكن أن ينقذوا بسرعة. مثل أنا. سنبدأ هذه الأن. يرى كتاب الوافي ويكمس شراء. مستفى بغاة. ولمحدين مستو. في أسلحة حديث مامناو يزال 40. يقول. بقى مصنفان. ونفعمهم. ونجمعوا بكم. ونجمعوا بكم. ونجمعوا بكم. ونجمعوا بكم. ونجمعوا بكم. ونجمعوا بكم. ونجمعوا بكم. أحيانا رحمة الله أحيانا رحمة الله فقل الحديث وما يرشدو إليه لذا حدث القاعدة مالذي يخفضوننا يقول أولا قتوا رو الجانيني فراحم فأول أول مستقبات أن يحطير الشائل أن يذهب في ضع tonight فقال يدلوا هذه الحديث لأن الجانين يتقلبوا في مئة وعشرين يومين في ثلاثة أطوار فهذا يقول هذا حديث يدخل that the developing child sometimes Janine is translated as fetus evolves in the womb for 120 days in three developmental stages في كل 40 يوم منها يكونوا في ثلاثة and every 40 days it's in a different stage of development فيكونوا في الأربعين الأولى نطفة so in the first 40 days it's what he describes as a drop and these terms are نطفة علقة مضغا it's not it wouldn't be accurate to translate for example as a zaigat or embryo or fetus because the timing of those things don't exactly match what's mentioned in the حديث طيب ثم في الأربعين الثانية علقة and then in the second 40 days it is a clot ثم يقول ثم في الأربعين الثالثة مضغا and then in the third 40 days it is a lump ثم بعد المئة والعشرين وعشرين يوم ينفخوا فيه الملك الروح and then after 140 and 20 days the angel breathes the spirit into it and subsequently he'll talk about the spirit itself ويكتب له هذه الكلمات الأربع and then he writes these four things for it يعني رزقه وعمله وشقي أو سعيد so it's sustenance his lifespan his actions and then rather he will be saddened by the news of hell a path leading to hell or glad and implicit by a path leading to paradise and Allah تعالى mentions in his mighty book the movement of the developing child through these stages فإننا خلقناكم من طراب ثم من مضطفات ثم من علاقات ثم من مضغا الحج so Allah mentions in the Quran oh people if you're in doubt concerning the resurrection then consider that we have created you from dust and then from a drop and then from a clot and then from a lump so Allah تعالى mentions and we have very early we have created the human from a concealment of team a coagulation of clay and then we've made him into a drop in a firmly established place and then we've made from that drop a clot and then we've made from that clot a lump and then we've created from that are in that lump bones and we've clothed those bones with flesh and then we've sent them forth as another creation بلسطة is a law the very best of those who create تبارق الله أحسن وقالكين الله سبحانه وتعالى بلسطة us to realize that look at us now سبحانه وتعالى you started from something you couldn't even see with your eye then develop and develop develop develop and then some people forget where they came from وضرب لنا مثلا ونسي خوقا then people become so arrogant they set parables forth to Allah and they forget their lowly origin وفي هذه الآيات ذكر الله الأطوار الأربعة المذكورة في الحديث وزار عليها ثلاثة أطوار أخرى في هذه الآيات الله تعالى يتكلم أربع الأربعة من المشاركة ثم من المشاركة من المشاركة ثم من المنطقة يتكلم في الحديث ثم يضعه ثلاثة أطوار فأصبحت سبعاً ويصبحت سبعاً وكان ابن عباسن رضي الله عنهما يقول قول قبن وآدمة من سبعاً ثم يتلوا هذه الآية إبن عباس مي الله أعب مرسي أو أن يكون مرسي with him and his father كان يقول that يقول that the son of the child of Adam has been created in seven stages ثم يتلوا هذه الآية في أسرعي لحظة الله يقول that the wisdom in Allah creating be exalted the human being in this arrangement and consistent with this evolution these stages rather and this gradualism from one condition to another despite his ability be exalted be he glorified and exalted to create the human being complete in a single instance rapidly. He says the wisdom in that so why has Allah created us in these stages من طراب من علاقة من طراب نطفة من علاقة من مضغة He says here this wisdom انتظام خلق الإنسانما، خلق قول الله الفسيحي، وفق أسباب، ومسببات، ومقدمات، ونتائج. يجب أن يتعلم الله تعالى لعباره التأني في أمورهم والبعده عن التصرع والأجل. وفي كل فرقنا, يجب أن نكون مستمتعا ومعاقصا ومعاقصا في أفكارنا. وما يقول هناك حديث من العرب. يقول العجلة من الشيطان. التأني من الرحمن والعجلة من الشيطان. فالتأني من المرسف والعجلة من الله تعالى. ومعاقصا من الشيطان. ونحن يجب أن نكون مفتاحا ومعاقصا. وكذلك الآن، أسوأة الآن يجب أن نكون مستمتعا. سرعاً، نحن مستمتعا لإنهاء. لأنهم يريدوننا أن نأخذ الأشياء التي لا نحتاج. ومن الموضوع أن يمكنك أن تأخذ الأشياء التي لا تحتاج لن تفكر. ونحن نفعل هذا، هناك قلبي يسمى كنسومد. بينجمين باربور. ونحن نتكلم سستمتعاً كيف أشياء الأشياء يعملون بالمشاركة. لأنه يجب أن يقوم بمعاقصة الشيطان، ونحن نفكر. ونقوم بكم بمعاقصة الشيطان، كما تبدأ تفكر من قبل. لذلك أن classe يتمع ححية يتحدث عن ق animales ويجمد دون ترسي تجمع بجمع بحماية بحمية أرد ذلك حكايا أن أرد ذلك ترسي نجد قناة أرد ذلك بحماية ارد ذلك ترسي الأن من آناتست ترسي سماعي واجد بوشة موطنة أو بارني أو بوش موطنة أرى أنها جنسا لن ترسل أم ML. بارني دون أكثر من بسة موطنة يحتوي على إيجاد جنسا وculus لكن العصرية و العصرية لذا هناك حالة لا يوجد شيء such thing is adolescence ما هو عصرية يجب عليكم أن تسألوا ما هو عصرية أيهاب حسنا أيهاب بأس حسنا سأقوم بأس 30 حسنا أيهاب عصرية سأقول بأس بأس بأس بأس عندما تبدأ؟ تتبع الأبناء في العشر الطاقة عامة العشر الطاقة كانت عامة العربي في النار كانت أرائي ونالك صفر الأبناء تبع الأبناء يلعب صفر الأبناء كانت مدينة ونعلم أن تكون أطبال لأنه Why now when adolescence starts that's when adulthood used to start لأنها تاردف. أفضل لكالي سيكون بس�ة، وهناك صديقة بسهبه. وهذه كانت صديقية وإذن ودفع لكالي سيكون بسيبه. إذن فتاة لذلك. والمخاص بسيئة حول والدين يقوموا بالتأمر في 12، 13، 14، 15 سنو demise. ثم انهم أرادان ، لذا في الله يوجد إساعدة أيضا، even though you have the physical bodily functions of an adult and so it's then it's extended now 30 years old they're not grown some of you are old enough your children are 30 years old and you still have to take care of them it's extended adolescence longer and longer and longer and so what do these adolescents do? they shop and they buy so they want to be the next Hannah Montana الله مستعين قيب so we should be deliberate we should think out what we do and we should resist the temptation that's found in our society push get it get it now get it fast طيب فاقال وفيه these stages that he's mentioned وفيه علام الإنسان أو في الحديث فيه وفي هذا الحديث وفيه علام الإنسان بأن حسول الكمال المعنوية له إنما يكون بطريقة تدريجي نظير حسول الكمال الظاهر له بتدرجه في مرات بالخلق وانتقاله من طورن إلى طورن إلى أن يبلغا أشودة ويقول في هذا الحديث هناك أيضا يتكلم الإنسان أن تأتي للمعنوية فيه يسأل في المعنوية تأتي للمعنوية للمعنوية ومعنوية من one stage أو للمعنوية للمعنوية إلى أن تأتي إلى أن تأتي للمعنوية هذا ليس شيئا لا نفكر ونحن نتكلم ونحن نتكلم ونحن نتكلم ونحن تكلم كارفه يعني المحبة حركة عزيزية حكر، الضغط bathroom يكسر حد image أيضا للمعنوية و الناس كانوا أعرفون ذلك ، now we just live our lives and we're not conscious of the need to evolve spiritually and this makes trouble because as we grow physically we're supposed to be growing spiritually and as we grow spiritually the physical becomes less important so when people matured physically when they were 60 years old they weren't worried about how big their biceps were if they had a six pack oh look in the mirror look like an old man you are an old man you're 65 years old but now they're obsessed so they're buying testosterone and all of these things pumping into their body going to the gym lifting weights because there's no spiritual growth the same then they get 50 years old when they leave their wife this is the time they're supposed to be bonded because they've grown spiritually but if there's no spiritual training no development they look at his wife then they look at the 20 year old girl they look at the wife and they say bye bye to the wife as opposed to spiritually growing we're praying together for 40 years or however long and reading Quran and we've come through all of these challenges and struggle then he looks at his wife or she looks at her husband they're not looking at oh his muscles aren't hard like they used to be they're looking at the heart they don't even see that out of shell it doesn't matter anymore they even joke about it you feel like Marshmallows I love those Marshmallows لا حاول ولا قوة إلا بالله and they love it because they're beyond all of that but now people don't get beyond it because there's no training so he's saying we should stage by stage we should be growing spiritually just as we grow and mature physically وقاطبا قبطا وقابطا أفا وقابطا أشواء so he says similarly it's appropriate for a person's spiritual progress there's a link that it's similar to this physical progress that this gradual stage by stage by stage and if it's not that فالتخلق يتبع بأسفل العالم أو يتبع بأسفل العالم فالتخلق يتبع بأسفل العالم و يتبع بأسفل العالم اللهم سأرسوا لي لأ و هذا why we don't لأن شخص ينظر على هذا الجوط أريد أن أشعره شيخ يجب أن أشعره ثم يقول أنه يجب أن أشعره إذا كنت تشعره تشعر إستقامة قولي يا رسول الله قولي في الإسلام قولا لا أسألوا عنه أحد غيرك قال صلى الله عليه وسلم قول أمانت بالله ثم استقم أخبرني يا رسول الله أخبرني أخبرني أخبرني من هذه المجتمع أريد أن أخبرني من أي one after I hear it أخبرني في الله ومن ثم يكون مخلص لذا نريد مخلص إذا كنت تريد مخلص مخلص أنك يجب أن تشعره every day for fadjur never miss praying before the sun comes up مخلص أنك تشعر all of your five prayers every day on time مخلص أنك يجب أن تشعر لن يجب أن تشعر مصحفك ونرى منه مخلص أنك يجب أن تشعر أنك تشعر بكار يجب أن تشعر بكار صباحة أو تشعر بكار مخلص ويجب أن تشعر بكار that's what builds up a person is step by step by step by step one subhan journal at a time one allhamdulillah at a time Keep the foot one at a time One page of the Quran at a time That's how we build ourselves up So by building the building you put one brick on top of the other one brick on top of the other until you have eventually have a big huge building والله المستان ثم قال نفق الروح the breathing of the spirit ثانيا نفق الروح التفق العلماء وعلى أن نفق الروح في الجانيني يقونوا بعد مضي 120 يوم على الاجتماعي بين الزوجين so he said the علماء are in agreement that the breathing of the spirit into the developing child occurs after the passing of 120 days since the meeting of the man and wife وذلك تمام أربعة أشهر ودخوله في الخامس and this is after 3 months 4 months rather have completely passed and then the entrance into the fifth month occurs وهذا موجود بالمشاهدة وعليه يعول فيما يحتاج إليه من الأحكامي من الأسد الحاقي والوجوب النفقات and so on this this is based on what's been observed and upon it various shari rulings that we need to determine based on paternity and the incumbency of spending so to establish the paternity of a child and to establish who's responsible to spend for that child is based on the passing of this period وذلك لثقة بالحركة الجانيني في الرحم and this is when we can absolutely determine the movement of the fetus and the womb ومن هنا كانت الحكمة في أن المرعة المتوفة عنها زوجها تعتدوا تعتدوا أربعة أشهر وأشرة وأشرة أيام and so from here we can understand the wisdom and a woman whose husband has passed away that her waiting period is four months and ten days لتحق لتحقك براءة الرحمة ببلوغ هذه المدة دون ظهور أثر الحمل so he says in order that we can absolutely ascertain that the womb is free from any pregnancy by the reaching of this particular or the passing of this period of time so in other words when four months and ten days passed we know with certainty that the woman is not pregnant at that point and so that's the extent of the عدة for the متوفة عنها زوجها وروحو ما يحيا به الإنسان the Ruh is what animates and gives life to the human being and so this is one like we were talking about evolution like how did the Ruh evolve so if evolution is true that one day we were this inorganic matter and somehow we evolve to organic matter like the tree it's organic it's alive or your food organic food right how did the Ruh evolve and then if we evolve then that means the Ruh is constantly revolving that means our Ruh is different from the Ruh of the Sahaba رضي الله عنهم and their Ruh is different than the Ruh of Plato and Aristotle who lived 2000 years before them and their Ruh is different than the Ruh of Adam عليه السلام right if we're involved so does part of us evolve physically and then there's a spiritual part of us that doesn't evolve how do you explain the inconsistency how do you even explain the Ruh on the basis of chemistry, biology organic chemistry whatever how do you explain it someone tell me you won't get an answer none, he's coming to that so he says so this is what animates us and then when it goes away why do we stop living if we're just a continuous physiological process why do those physiological process stop when the Ruh leaves us why don't they keep going in a mechanistic fashion there's no explanation نعم وهو من أمر الله تعالى this is from the affair of Allah be exalted كما أخبره في كتابه العزيز as he informs us in his mighty book و يسألونك عن روح كل روح من أمر ربي و ما أوتيتم من العلم لذا they asked you concerning the Ruh the spirit say the spirit is from the affair of my Lord and you've been given very little knowledge of it meaning nothing إلا قليلا here is a rhetorical advice يعني meaning nothing you have no knowledge of it و في شرح مسلم للنواوي الروح جس من لقيف و سارة في البدني مشتبك بها بها اشتباك المائي بالعود الأخضر إماما من نواوي و يكفي و صحيح مسلم الروح the spirit is a very subtle body that moves through the body of the human being and is intricately wrapped up with the body as water is affected by green عود so the smoke enters the water the odor of the water changes the taste of the water changes but you can't perceive any physical change in the water as far as what you can see و في أحياء علوم الديني للغزالي للغزالي so in أحياء علوم الديني the revival of the religious science الإمام الغزالي he says the spirit جاحر مجرد متصرف في البدن so he says the spirit is a pure essence that interacts with the body so we'll stop here insha'Allah ثم قال ثالثا تحريم إسقات الجنين so the prohibition of a developing child ثم قال ثالثا تحريم إسقات الجنين the prohibition of aborting the developing baby اتفق العلماء على تحريم إسقات إسقات الجنيني بعد نفخ الروح فيه so the scholars are in complete agreement on the prohibition of aborting the developing child after the spirit has been breathed into it وعتبر ذلك لا يحل للمسلمي and يفعل so he says and they consider that to be a crime that it is not permissible or lawful for a Muslim to undertake لأنه جناية على حيا متكامل المتكامل الخلق ظاحر الحياة because it is a transgression against a complete living being that clearly has demonstrated signs of life وتجيبوا دية في إسقاطه ونزل حيا ثم مات and the blood money is due if someone were to force an abortion and the baby came out living and then subsequently died so it was moving and making noise and then it died that incumbates the blood money وقوبة وقوبة وقوبة مالية أقل منها نزل مييتا and a monetary punishment less than the full blood money the dia if it comes out dead واما and as we mentioned yesterday in fact we have the same lesson in Oakland that before those 120 days is also prohibited as you say now واما ازقاط الجانيني قبل نفخ روح فيه فحرى من عيدة as for aborting the developing child before the spirit is breathed into it that is also forbidden وإلى ذلك ذهب أغلب الفقه and this is the opinion of the overwhelming majority of jurists وديليل أحديث أثادت أن تخليقه أن تخليقه يبدوه في النطفة بعد أن تستقر بعد أن تستقر في الرحم and so the proof that abortion even before the 120 days is forbidden are many sound hadith that convey the meaning that the creative process begins with the sperm after it has become attached to the womb the wall of the womb فقد روا مسلم عن خديجة ابن أسيد أن النبي صلى الله عليه وسلم قال إذا مر بالضطفة إثناني واربعون الليلة وفي رواة بطعن واربعون الليلة بعف الله ملكا فصورها وخلق سمعها وبقصرها وجلدها ولحمها وعظامها and so the prophet when 42 days when 42 days and nights or 42 nights pass over the drop and in a version of the hadith 40 summer nights Allah dispatches an angel who forms it and then creates its hearing and its seeing and its skin and its flesh and its bones and so we'll stop here insha'Allah and carry on from here next week insha'Allah so we ask Allah to give us إيمان and to strengthen our إيمان by reflecting on the wisdom of His creation and that we're amazed just as we're amazed by Allah that Allah presides over this vast creation that Allah created everything here including us according to a wise unimaginable design and that Allah and the wonders of His creation they never cease they never cease the more we study them أفو空 باقر مزد مع ربنا هالمين وصلات و السلام و سيدنا محمل والأاله وصحبه وانسلم السلام عليكم رحمة الله و بركاته إشار will backtrack a little. we'll talk about the issue of abortion so we'll go back to the beginning فهذا يقول التحريم السقاط الجنيم، فأصدقائي تحريم العام والتفق العلماء على تحريم السقاط الجنيم بعد أن نفخ الروه فيه فهذا يقول العلماء و السجلين يقوموا بمغادرة على تحريم العام وعطبوا ذلك جريمة لا يحلوا للمسلمي أن يفعله and they consider that to be a crime that is not permissible for a Muslim to engage in لأنه جناية على حيا متكامل الخلق ظاهر الحياة لأنه جناية على حيا متكامل الخلق ظاهر الحياة يحتاج إلى إجراء وطبع حياة التي تفعلها إذا كانت تتكلمها، يمكنك أن ترون أرم، أسكب، أتكلم، وعن كل ذلك وتجيبوا دية في سقاطه النزل حيان ثم ممات and the blood with the value of 100 camels is due if it comes out alive and then dies وعقوبة مالية أقل منها النزل ميتا and if it comes out still born then a monetary punishment less than the full blood with or the dia is due وأما سقاط الجانيني قبل نفق الروح فيه فهراما عيدا says as for boarding the developing child before the spirit is breathed into it that's also prohibited or forbidden وإلى ذلك ذهب أغلب الفقهة and that's the opinion of the overwhelming majority of jurists والدليل أحديث صحيحة أثادة أن تخليقه يبدو في النطفاتي بعد أن تستخرة في الرحم فهي يقول أن حديث مرحبا يكفي أن الحياة بدأت as soon as the zai got attached to the wall of the womb فقد راوى مسلم عن حذيفة ابنى أفون فقد راوى مسلم عن حذيفة ابنى أسيد أن النبي صلى الله عليه وسلم قال إذا مر بنضطفة إثنان واربعون ليلة وفي رواية بدعن واربعون ليلة بعف الله ملكا فصورها وخضق ثمعها وبصرها وخضرها وكل جلدها ولحمها وعظمها فعن امام مسلم يفكر حديث من حذيفة ابنى أسيد، يقول أنه يكفي على 42 ناتات أو يكفي على 40 سماعين المنين يقفع على أن يستخدموا أبوك على الدفع على المنث وعاله يشب어� بصمahah وفرقه وأنه يكفي عنه عبدهي ويكتابهي للمنضحة بجامع العلوم والحكم لبنة راجبة الحنبلي جامع العلوم والحكم هي Another Commentary on the 40 of Imam Kunden ولكتبهي للمنضحة حسنة بسهل عندما سنكون يأخذ 3 أو 4 عام بالتخبين وقد رخص طائفة من الفقهائي للمارعة في اسقاتي ما في بطنيها ما لم ينفخ فيها الروح وجعلوه كالعزلي وهو قول ضعيف رجل يجب أن بعض الجرسة لديها لساعدة لساعدة ما ينفخ فيها الروح before the spirit is breathed into it في الوقت before 120 days and they consider it a form of birth control and he said this is a weak opinion لأن الجانينة والدن اقدى وربما تصويرا وفي العزلي لم يوجد والدن بالكلية so he says it's a weak opinion because the developing fetus is a child and it might even before that as the Hadith of Imam Muslim implies take on definitive form arms legs eyes nose etc and he says in وث العزلي لم يوجد والدن بالكلية and in birth control this particular form a coitus interrupt this was a latin term no child is there to begin with وانما تسبب إلى منع اقاده وقد لا يمتنع بالعزلي إذا أراد الله خوقة so he says rather the birth control is just a means that prevents the pregnancy ordinarily but if Allah desires for a child to begin developing then the birth control won't work or be effective as most of us know from experience we all know someone who was engaged in some sort of birth control and it didn't work وفي احياء علوم الدين وفي احياء علوم الدين للغزال ليس هذا أي العزل كالإجحاض والودي لأن ذلك جناية على موجود حاصل والوجود له مراتب so Imam Ghazali mentions in احياء علوم الدين he says that birth control abortion rather that birth control is not like aborting a developing child or burying that child alive after they've come out of the womb after their birth he says because the latter two involve a crime against an existing being whose existence has already resulted whereas birth control the result has not come about وفي العزلي الله مسأل رسول الله and he says an existence itself والوجود له مراتب the existence of the developing child has different stages وأول مراتب الوجود أنتقى أن نطفته فرحمي وتختلطه بماء المرأة وتستعد لقبول الحياة he said the first stage is the sperm drop entering the womb and then mixing with the egg of the woman and then becoming amenable to receive life so he said افساد ذلك الجناية even at that elementary stage to stop that life from developing is a crime فانصارت نطفة علاقة كانت الجناية أفحش and so if that zygote begins to develop into an embryo and then the crime becomes even greater وإنفخ فيه الروح وستوات الخلقته is دادة الجناية تفاحشان and then when the spirit is breathed into it and its creation becomes established and identifiable the crime only increases in its repugnancy ومنتهد تفاحش في الجناية هي بعد الانفصال حيا and then the epitome of the crime is to kill that child after it comes out of the womb alive so every stage is a crime so one shouldn't believe or be led to believe that before the spirit is breathed in abortion is permissible that is not a valid Islamic opinion it's a very weak opinion by a minority of scholars and it goes against the overwhelming majority ثم قال الم الله تعالى the knowledge of Allah be exalted إن الله تعالى يعلم أحوال الخلق قبل أن يخلقهم he says the knowledge of Allah his pre-existing pre-eternal knowledge really the knowledge of Allah be exalted really Allah be exalted knows the states of the human beings before he creates them فما يكون منهم شيء من إيمان وطاعة وكفر أو كفر ومعصية وسعادة وشقاوة إلا بعلم الله وإرادته so he says nothing of their affair be that faith and obedience or disbelief and disobedience felicity يعني a person who is on the path to jannah or perdition a person on the path to hell except it exists in the knowledge of Allah and by his will وقد تكاثرة نصوص بذكر الكتاب السابق and he says there are many texts that mention the preordainment ففي البخاري عن علي ابن أبي طالب رضي الله عنه عن النبي صلى الله عليه وسلم قال ما من نفسه منفوسة إلا وقد كتب الله مكانها من الجنة أو النار so he says there is no soul that comes to breathe except that Allah has recorded its place either in heaven or in hell وإلا قد كتبت شقية أو سعيدة and similarly it's been ordained that soul will be placed on a path to paradise or on a path to hell rather or on a path to paradise فقال رجل أمان said يا رسول الله أفلى لم كفوا على كتابنا وندعوا وندعوا العمل so the man said oh messenger of Allah should we not just rely on what's been ordained for us and leave off acting فقال صلى الله عليه وسلم إعمالوا فكل ميسر لما خلقا له the prophet صلى الله عليه وسلم said work because everyone is facilitated towards the destiny they've been created for وأما أهلوا السعادة فا يسرون لعمل أهل السعادة as for people who have been created for paradise they're facilitated to undertake the actions of the people of paradise واما أهلوا الشقاوة فا يسرون لعمل أهل الشقاوة as for the people of hell they're facilitated to undertake the actions of the people of hell فما قرأا فأماما أعطا وتقا وصدق بالحسنة فسوناس فسانوا يسيروه لليسراء as for one who gives and is mindful of Allah and spins or testifies to the truthfulness of paradise and acts on that basis will make it easy for him to attain to paradise and similarly for the people of hell وعلى ذلك فأنا علم الله لا يرفعوا عن العبد اختيارة والقاست he said on this basis the knowledge of Allah does not relieve the servant from choosing and intending so we reward it based on our intentions and our choice إنما لعمالوا بنيات so that's the foundation of our reward excuse me لأن العلمة سفة غيرو مؤثرا because the knowledge is an attribute that has no immediate impact so Allah is knowing what we're going to do does not immediately impact on what we do وقد امر الله تعالى الخلق بالإيمان وطاعتي ونهاهم عن الكفر والمعصية وعلى الله بيه اقزاط it has commanded the servant with faith and obedience and he has prohibited them from disbelief and disobedience وذلك برهان على أن للعبد اختيارا وقاستا إلى ما يريد so this is a proof that the servant has a choice to choose what he or she desires if we desire faith we have a choice to choose faith if we desire disbelief we have a choice to choose disbelief and we're judged based on our choices and not based on the knowledge, the will and the decree of Allah SWT وإلا كان أمر الله تعالى ونهيه عبثا and were this not the case that we had a choice so Allah knows we're going to be from the people of Hell if we didn't have a choice to choose the actions that lead to Hell then the commandment of Allah for us to choose obedience will be ingest and empty and meaningless so Allah commands us to faith but his decree and his will force us to go to Hell then there's no use in the command so he says that would be absurd that's an absurdity وذلك محال and he said that is absurd وقال الله تعالى الله says be he exalted exalted is he ونفسه وما صواها فألهمها فجورها وتقواها قد أفلح من زكاها وقد خاب من دسها so Allah تعالى says the soul in that which has made it upright we have inspired he has inspired it with its corruption or its piety he succeeds who purifies it and he is ruined who pollutes it so the person himself purifies their soul and thereby enters and facilitates the path to paradise or they put corrupt their soul قد أفلح من زكاها وقد خاب من دسها so this is a clear indication we have a choice to purify it we have a choice to pollute it or corrupt it and that's the basis of our judgment not the knowledge, the will and the power of Allah علمه وإرادته وقدرته ثم قال الإحتياج بالقدر so disputing arguing on the basis of the divine decree لقد عمرنا الله تعالى بالإيمان به وطاعته Allah has commanded us to believe in him and to obey him ونهانا عن الكفر به سبحانه وتعالى ومعصية and Allah has forbidden us from disbelief in him be he glorified and exalted and from rebelling against him وذلك ما كلافنا به this is what Allah has made us religiously responsible for وما قدره الله لنا أو علينا مجهول لا علم لنا به ولسنا مسؤولين عنه as for that which Allah has ordained from us we're ignorant of that we have no knowledge of it and therefore we're not responsible for the ordainment that's Allah تعالى's responsibility not ours and it goes on ثم قال فلا يحتجوا صاحب الضلالة والكفر والفسقي بقدر الله وكتابتي so the one who chooses to go astray and to disbelieve and to engage in morally corrupt behavior cannot argue on the basis of the decree of Allah and what he has ordained وإرادته and his will قبل وقع ذلك before that has actually unfolded in the world so before it happens as we mentioned last week we have a choice it's there but we don't know what it is therefore we choose and we're punished or rewarded based on our choices so we can't argue before it happens so Allah تعالى قال الله تعالى وقال فساير الله عمالكم ورسوله والمؤمنون Allah says work in other words undertake your devotional actions and Allah his messenger and the believers will see your actions so Allah orders us to work work pray fast go to Hajj if you can pay your zakat command the good, forbid the wrong etc after what has been ordained has occurred it's permissible to argue on the basis of the divine decree in other words I choose ألو مصر رسول الله I choose to go to Stockton why would anyone want to go to Stockton that's the whole another question if anyone lives in Stockton I apologize Stockton is a wonderful time so I make that choice I take all the SBAP I go to the gas station, put gas in the car I go up to I go to Route 4 take the scenic route Route 4 work my way towards Stockton then I get up to Route 5 I get on Route 5 and I go up to Marsh take the Marsh lane exit because I have friends that live off of March lane but my car breaks down when I'm out there in the farm country and I don't make it to Stockton then I say الله didn't decree that I go to Stockton after the fact because now I know I didn't get there despite what I intended to do so الله decreed something what he decreed came to pass so now I'm arguing making my case on the basis of his decree قدر الله مشاعة فعال it wasn't decreed that I'd go to Stockton so I wait for the AAA to send the tow truck get my car and I go back home so now after I can argue on the basis of قدر قدر الله مشاعة فعال before that I can't say before I didn't know what was going to happen I just sit at home I don't I'm not going to Stockton because الله didn't decree that I go to Stockton I didn't work and Allah says أعملوا work I just sat at home Allah didn't create how do I know I didn't go out get on the road and my car broke down I just sat at home Allah didn't decree it I can't do that but once I work and take the actions and then the outcome might not be what I intended then I say قدر الله وما شاعة فعال الله مسأل رسول الله أما بعد وصور ذلك الاحتجاج بالقدر لقد أمر أمر الله تعالى بالإيمان به وطعته ونهان ونهان عن الكفر به سبحانه وتعالى ومعصيته وذلك ما كلفنا به وما قدره الله لنا أو علينا مجهول لا علم ما لنا به ولسنا مسؤولين عنه فلا يحتج صاحب ضلالة والكفر والفسقي بقدر الله وكتابته ويرادته قبل وقع ذلك منه قال الله تعالى كل عمله فساير الله عملكم ورسوله والمؤمنون أما بعد وقوع المقدور فيكون الاحتج بالقدر مأذون لما لما يجد المؤمن من راحت لما يجد المؤمن من راحت عند عند خضوعه لقضاع الله تالا وذلك المجهول يجب يجب ورسوله ويجب يجب يجب يجب يجب يجب يجب يجب يجب يجب يجب يجب يجب يجب يجب يجب يجب يجب يجب يجب يجب تعال محمو connecting با altogether خروج أما أنه تتع south متى الذي يحبث عند الله تعالى للمؤمن يجري بالخير في صورته أشسرائي وقبراء فهي يقول أنه ما يقرأ الله للمدينة يجب أن يقرأه بشكل جيد فيما يقرأه بشكل جيد فيما يقرأه بشكل جيد فإن فيprendت مع اي أحد يسماعون ما يقرأه بشكل جيد حقا وما يقرأه بالخير ف ثلاثة لن نعرف عنه أشهر في مهمة ولإمستحي بما يقرأه بالخير لكنه بعد نتعمل مع كل موصولي فيرث لا نحن نكون قلبي باعدة وما يقرأه بشكل جيد أو أنت لم تذهب إلى المنزل لذا لم يكن لديه أيضاً نعم نعم كل مدينة ونعمل مدينة ونعمل محل نعمل شخصة للمساعدة نعمل مدينة ونعمل مدينة لشخصة 30 سنوات لكنك تمتل كل مدينة ونعمل مدينة لذا نعمل ونعمل لدينا أفضل لأننا نفهم أنه جيد في ذلك لأنه الحمد لله لن نقول أنه لا أستطيع أن أحب my Ph.D. now people don't call me doctor and I feel inferior no one calls someone a master's degree master now it is good in it الحمد لله if I would have gotten my Ph.D. I might not have had these beautiful children and had the opportunity to have the joys of parenthood or good things so your car breaks down الحمد لله wasn't meant to go to stock then you read on the paper tomorrow there's a big accident 20 minutes after your car broke down on Route 5 right before you got on الحمد لله I could have been in that accident so it's just الحمد لله what Allah has decreed we accept graciously and we see good in it even if it doesn't please us right away even if these things didn't please us we're growing up and with the view of a child it was the worst thing that ever happened and then 5 or 10 years later with the view of an adult experience and maturity it's the best thing that ever happened to me we all know situations like that so الحمد لله we accept what Allah has decreed for us but we work 6 that was 5 6 العمال بالخواتيم actions are based on the last so we mention one understanding of this they begin with Allah with His will and power and they end with us with our and so the end الخواتيم باختيارنا وكسبنا هذا الأساس الحكم so the ruling is based on the last اختيار ولكسب not at the beginning of the action بعلم الله ورادت الله وقدرت الله with the knowledge, will and decree of Allah another way to understand this He mentions now العمال بالخواتيم روى البخاري عن سهل ابن ساعد عن النبي صلى الله عليه وسلم قال انه العمال بالخواتيم so it's related in the compilation of Imam Al-Bukhari on the third of Sahel the son of Sa'ad from the prophet may the peace and blessings of Allah be upon him the actions are based on their last ومعنى ذلك انه من كتب له الإيمان وطاعته آخر العمر قد يكفروا بالله ويعاصل الله ويعاصل الله حينا ثم يوفقه الله تعالى إلى الإيمان وطاعته في فترة من الزمان قبل آخر عمره ويموت على ذلك فيدخل الجنة so he says a person might disbelieve or the meaning of that might be ordained for a person to have faith and obedience at the end of their life so the person might reject belief in Allah and rebel against Allah for a period of time and then Allah gives them توفيق Allah facilitates their success be he exalted and they attain to faith and obedience after a period of time before the end of their life and then they die in that state ومن كتب عليه القفر والفصوق آخر العمر the one who is decreed to disbelieve and fall into morally bankrupt behavior at the end of their life قد يؤمنه ويتعروا حينا ثم يخظوله الله بكسب العبد وعماله وإرادته الكفر ويعملوا بعمل أهل النار فا يموتوا على ذلك ويدخلوا النار so he says that a person conversely it might be ordained that they will enter into disbelief and morally via behavior at the end of their life and then they believe for a period of time they might believe for a period of time and then Allah forsakes them because of what they themselves have earned and their actions and their desire and then that person pronounces words of disbelief and undertakes the actions of the people of hell and then dies in that state and they enter hell so it's very important for us to guard our actions and to try to make the last of our actions the best of our actions what's the last of our actions the last action we do before our head hits the pillow and we sleep for that night so the last thing we do should try to be the best thing I converted to Islam from Christianity a good habit we had as Christians in my family anyone most Christians when I was a Christian it was so far back in the day like the new age Christians we prayed every night you go to bed you got on your knees on the side of the bed see my wife running in her head I remember that too she converted also and you put your hands and you leaned on the side of the bed and you said your prayers now I lay me down to sleep I pray my lord my soul to keep if I should die before I wake I pray my lord my soul to take it's children that's nice it's Islamic you guys can say it young guys oh people now I lay me down to sleep I pray my lord we didn't say Jesus my lord ربي my soul to keep احفظ على حياتي على روحي if I should die before I wake I pray my lord my soul to take every night now with Muslims we just jump into the bed eat our last samosa jump into the bed no prayer no dua so we should make a good action our last action we don't want to meet Allah the last thing we did was won't down a samosa hungry I got the late night munchies gulp gulp down a samosa and dive into the bed make a prayer to Allah with sincerity with a cross then if we died that's what we die on that's our last action اعمال بخواتيم you have actions are based on the last ثم قال فلا يخترن بظاهر حال الإنسان فن العبرة بالخواتيم he said don't be deceived by the outward immediate situation a person might be in because the admonition is based on the last the consideration is based on the last ولا يتسأل منظاهر حال الإنسان and don't despair from so don't be deceived oh this is the greatest person since apple pie you don't know what their end is going to be similarly don't despair from the person oh this person I work with them he's a terrible kaffir she's a terrible kaffir she comes in with no clothes on and she's a fitna for all the men and her mouth is so foul and so she's just a worthless kaffir you don't know what her end is going to be give her a dollar call her to Islam give her guidance just break down in tears no one's ever talked to me before I'm just living my life and I never thought about these things I really thank you then the next thing you know she's coming to work dressed decently the next thing you know she's asking you for some literature the next thing you know she's a Muslim so on the one hand oh this person is so great you don't know what their end is going to be oh there's no hope for this person they're just shout out no you don't know what their end is going to be فن العبرة بالخواتيم so the consideration is on the end of the affairs so we ask Allah to be exalted to keep us firm in the truth and in the good and to give us a good end as we know a lot of people unfortunately they can't stand the winds are blowing the winds of kufr are blowing in our time and a lot of people are getting blown off their feet people you never suspect say why happened to that brother why happened to that sister I don't see this brother alone how come this brother doesn't come to MSA meetings he doesn't think he's a Muslim anymore so why should he come to the Muslim Students Association he's joined the atheist club so we should never take our faith for granted ask Allah نس الله تعالى ثبات على الحق من الله give us firmness in the truth ثبات على الحق وعلى الصلاة وعلى الإيمان وعلى الصيام وعلى الزكاة وعلى الأراد وعلى القرآن وعلى الحق في الأقائد نسوا ask Allah طيب ثبات so we firm ثابت it's not going to be moved طيب ثم قال سابعا كان النبي صلى الله عليه وسلم يكفر في دعائه يا مقلب القلوب ثبت قلبي على دينك روا the prophet صلى الله عليه وسلم will frequently make the following supplication all the one who turns the hearts يا مقلب القلوب ثبت قلبي على دينك make my heart firm in your religion this is the prophet he's teaching us his heart was firm لو كان أولكم ويخيركم وإنسكم وجنكم كانوا على أتقا أتقا قلبي رجل واحد منكم ما زاد ذلك في ملكي شيئة if all of you the first of you the last of you the men of you the jinn of you was all as righteous as the righteous are amongst you as the heart of the prophet صلى الله عليه وسلم that wouldn't increase our dominion in any way يعني the purest heart amongst you the prophet's heart was firm he would say this dua frequently to teach us to say it frequently us with the hearts that can be turned like that صلى الله عليه وسلم وروا مسلم إمام مسلم has a version of this hadith إن قلوبة يما بين أسبوعين من أصابع الرحمن عز وجل كقلب كقلب واحد يصرفه كيف يشاء he says that the hearts of the human beings are between two of the fingers of the most merciful he turns them they're like a single heart he turns them he disposes of them or does with them however he pleases عز وجل صلى الله عليه وسلم he created us so he created us he could do with us what he pleases فعلوا لي ما يريد so we should never take it for granted that Allah is going to enter us into paradise we should work and then rely on the mercy of Allah ثم قال صلى الله عليه وسلم اللهم مصرف القلوب قلوبنا على طاعتك and so after mentioning that that the hearts of the human beings are between the two fingers two of the fingers of the merciful be he mighty and majestic as a single heart he does with them as he pleases then he said فهم صلى الله عليه وسلم allah the one who turns the hearts or disposes the hearts predisposes the hearts it's a tricky word to translate predispose our hearts towards your obedience ثم قال ثامنا قلوبنا حجر الحيتمي حجر الحيتمي إنه قاتم قاتمة السوء تكون وعياظ الله بسبب دسيسة باطنية للعبد ولا يطلع عليها الناس وكذلك قد يعمل الرجل وعمل أهل النار وفي باطنه قصلة خير خفية وعليه آخر عموره عموره فتوجبوا الله حسن القاتمة إبن حجر الحيتمي يقول أن النهاية قد يكون ونرى رفوج مع الله من ذلك بسبب إبن إبن إبن ونرى أن الناس لا يرى وذلك يجب أن يأخذ إبن ونرى إبن إبن أو يقول إبن إبن إبن إبن إبن إبن ويوجد نصف أن يتعطي ويحملهم في وقتهم فالسجل ربما يتتعطي ويطلق ويقصح ويقصح ويجب أن يتعلم أن يأخذ ويجب أن يتعلم هذا هو أمام حجي مستفا who owned julies for a long time أخبره. هو أخبر بشكل كبير وخبره يقول أنه لديه أشخاص في أسطامك فهي فقط أغنوره. كانت أسطامه. رحمه الله. أخبره لأنه يقصده إذا كانت تشاهده ، لا أعلم ، ربما أعلم أن بعضكم فعلته عندما كانوا أجلسوا أسطامه ، كانت أسطامه أسطامه. و لكنه يجب أن يذهب و يجب أن يضعه يجب أن نعرف أنه في البيت و يجب أن يدعه لا يتوقف ميدي رحمه الله و يقول إن الله يريد أن يأخذيه و يريد أن يأخذيه و يأخذيه ما يريد أن يريد ولكن الأمر هو that the cancer was inside it was developing no one could see it he couldn't even see it he didn't notice it it was really a corruption element in us we don't notice it and we think we're doing good believer and the next thing you know that cancer of disbelief spreads in us and overwhelms us so we have to treat it now with chemotherapy with zikr therapy with Quran therapy with التزام الجماعة therapy staying close to the community when your tongue goes after the stray sheep stay close you find strength in the community طيب الله مصدر رسولينا and so the person is doing bad that's why we always look at a person I mean before I was a Muslim you might have looked at me there's no hope for that guy and they're not give doubt don't curse people now we have a small group of Muslims they're so twisted oh these kufar these Americans they're killing Muslims your neighbors aren't killing Muslims right so there's some Americans responsible for these terrible inhumane policies but it's not your neighbor your person you work with so you just oh they're all just going to hell they're just oppressors والله لا يحبوا فالي مين and I was one of them at one time my wife was one of them maybe some of the other brothers and sisters in here it would be cursing us لانة الله عليهم give khutbah لانة الله عليهم may Allah curse them may their wives become widows may their children become orphans what kind of dua is that the prophet said does that what he prayed for Omar اللهم أعزل اسلامي بيحب الرجليني لك oh Allah strengthen Islam with one of these two that's most beloved to you عمر بن هشام أبو جهل وعمر بن الخطاب Omar was worse than Abu Jahl Omar was terrible right when his sister accepted Islam you join Muhammad he slapped her so hard that the Quran she was hiding fell out then he read it the rest is history so there's only a paragraph left تاسعا أشار هذا الحديث النبوي إلى مراحلي نمو الجنيني في الرحم he said this hadith indicates the stages of the growth of the fetus in the womb ولم يكشف علم التشريحي وعلم الأجنة عن هذه المراحلي إلا في الأصر الحديث so he said this hadith indicates the development of stages of the embryo and the fetus in the womb and the knowledge of dissection and embryology haven't discovered these these stages until the modern era وهو إعجاز علمي ظاهر في القرآن الكريم وصنة النبوية and so this is a a scientific miracle obvious scientific miracle in the noble Quran and in the prophetic sunnah but the exact there are stages that were discovered but they don't exactly match up with the various stages that modern science actually names so there's a general miracle but if one is looking exact 40 days as a drop 40 days as a clock 40 days as a lump then there are other stages like the the zygote and then the what do you call what are our medical doctors at when you need them the something embryo before the embryo the something blast blastocyte anyway what yeah the gamid and all those so those different stages don't exactly match these periods but there are distinct periods that the Quran is referring to that we can discern والله علم والمستعان والصلى الله عليه وسلم على سيد المحمد وعلى آلهي وصحمي وصلم وجزاكم الله خيرا طيب ان شاء الله we're going to start the fifth hadith actually we should be starting from the book of but his comments were very brief so we'll go straight to this book but because we're going straight to this book also in addition to reading the section وما يرشدوا إلي will read this section اهمية الحديث the importance of the Hadith بذن الله فقال ونفعل الله قال ونفعان الله بهما وبيكم أجمعين so the authors say الله have mercy on them and benefit us through them and through all of you الحديث الخامس عن أم المؤمنين وأم عبد الله عائشة رضي الله عنها قال رسول الله صلى الله عليه وسلم من أحدث في أمرنا هذا ما ليس منه فهو رواه بخاري ومسلم وفي الرواية لمسلم من عملا عملا ليس عليه أمرنا فهو رد so ففهاديث is related from the mother of the believers the mother of عبد الله is a kunya so even some the children have kunya or women in the case of عنها who didn't have children so they can have a kunya so her kunya was أم عبد الله عائشة رضي الله عنها عائشة الله be pleased with her قال she said that the messenger of Allah may the blessings and peace of Allah be upon him said whoever innovates in this affair of ours something that's not of it that thing will be rejected related by and then and a version of Muslim whoever undertakes an action that's not founded on this affair of ours it will be rejected so this is warning us against innovation in religion innovation is doing something that's an opposition to a clear text of the Quran or a clear text from the sunnah or what the Muslims have agreed upon the اجمع of the Muslims so what's done in opposition to those that is what is rejected what is not in opposition to those then it's called بد'an لغوية and not بد'an for example Allah using paper money by way of example so it's something new but it's not in opposition to any principles of the religion or building orphanages or putting the Quran in Musaf so the Prophet didn't have the Quran in Musaf صلى الله عليه وسلم صلى الله عليه وسلم they didn't have this in the time of the Prophet صلى الله عليه وسلم so it's something new but it doesn't oppose anything that's established in the clear teachings of the religion ثم قال احميط الحديث the importance of this particular hadith هذا الحديث واصل العظيم وصول الإسلام هذا الحديث is one of the great fundamental principles great fundamentals from the fundamentals of Islam وكما أن حديثة إن العمال بنيات ميزان للعمال في باطنها وكل عمل لا يراد به وجه الله تعالى فليس لعمله فيه ثواب حديث النبي صلى الله عليه وسلم هذا ميزان للعمال في ظاهرها فهي يقول أنه فقط as the hadith اجمع اجمع اجمع اجمعهم هو عدد حيث يمكننا اجمع اجمع اجمع اجمع صدق لذلك الدنيا is something internal إسنا أقول ما إسكيب إسنا أقول ما نفسته في العمال كل عمال that is that's that's undertaking not desiring the face of Allah literally be He exalted it's act the one undertaking has no reward similarly this of the Prophet صلى الله عليه وسلم is a scale for measuring the external form of the action so every action that's undertaken not for that's undertaken and it's not based on the affair of Allah and His Messenger has no basis in Sharia then that action is rejected and sent back to the one who did it in other words it has no reward وكلما أحدث في الدين ما لم يأذن به الله ورسوله فليس من الدين في شيء and everything that's introduced into the religion that Allah know His Messenger have given permission for then that action is not from the deen so that action is not from the deen so we should be very careful to make sure that the actions we undertake in terms of our religion our worship are from the deen from the religion and the foundations and our interpersonal reactions are the same thing applies he said this hadith should be memorized and then it should be called to witness to falsify all things that are rejected by the standard of the religion so everyone should know so if someone does something so they're spinning on their head and they say this is a new way to pray spinning on their head first you stop them so they don't break their neck then you say now if they just want to spend on their head to exercise their neck then you just stop them so they may Allah guide you because I think there's some schools loose on your head that's why you're spinning on your head may Allah have mercy on all of us because you stand you stand from him so he says he says this is a great principle from our religion from the principles of Islam and it's the most general of them in terms of its benefit from the point of its literal meaning because it is a a comprehensive or universal excuse me a universal introduction to every proof that any religion's ruling is based on in other words if there's a ruling of the religion that's in a contradiction to the fundamental teachings and sources of the religion then that ruling has no foundation so this this is a foundation that any deed any action that a religious ruling is based on has to conform to if it doesn't conform to this rule then there's no religious verdict for it so we should be mindful of that so the lessons of this hadith and what it guides us to so Islam is following not innovating this is a very important principle there's room for innovation and there's room for intellectual exercise in Islam but in terms of fundamentals of our worship in our معاملات our interaction with Allah which is our abad and our interaction with each other which are our معاملats معاملات they're fundamental principles that we as Muslims can't compromise so for example in our abad the we'll always be four rakats the fajr prayer will always be two rakats the asr prayer will always be four rakats the ashat prayer will always be three rakats the ashat will always be four rakats so when someone says when you're not at work you have more time and privacy you should pray four in the morning then when you're at work in the afternoon you should pray two so you can get it over with quick and no one will notice that you're Muslim no it's never going to be like that and we have to guard it because that will be a grave innovation similarly in our معاملات how we dress we should dress modestly we should never engage in Riba since the 21st century Riba is everywhere hopefully it's not in our community and then people will see the benefits of it that it provides to us and then they'll adopt no Riba now they're adopting Islamic finance because they recognize the virtue of it if people knew the virtue they'd all be adopting Islamic finance Alhamdulillah for example I'll give you an example people critique the Islamic finance model they're in their emphasis and they're functioning in the system but if you take the guidance home purchasing model where you're buying off the share of the second partner so after five years you've paid off half right and then you go into default you can't make any more payments you get you only you get what you've paid off for you're only responsible for half the house because you've paid off half so the debt the remaining half is split between you and the third party so say the house cost $500,000 and you work really hard in five years you put $50,000 you worked hard you paid off $200,000 in the five years doubled up on the payments so you owe $250,000 now the house goes into default you owe $125,000 you owe half of the balance that's what you're responsible for if you have a conventional mortgage the house goes into default you're responsible for the entire loan and you have no equity in the house so once you go into default they take everything so the point is if we don't try to develop alternatives that are better than the status quo nothing will change so we have to be steadfast we have to have our principles and we try to work with our principles in the current arrangement we find ourselves in ملوح المفتان then he says so Islam is following how we dress there's no new way to dress so you don't see people usually talk about the hijab or the women but how many practicing Muslim men you see running around in short pants in the summertime if any at all they definitely don't come to the masjid so we have standards they're not going to change it's not oh it's the 21st century no no it's following it's not innovating why if we are innovating I like this you like that she likes that he likes this after we all just took what we wanted left what we didn't like and everyone what they like and dislike is different in one or two generations the whole deen would be gone so we have a responsibility to preserve it so this is what he means Islam is following the beginning حافظة الإسلام حافظة الإسلام من غولو المتطربفين وتحريف المبطلين بهذا الحديث الذي يعتبر من جوام الكليم so he says that the noble prophet may the peace of Allah and his may the blessings and peace of Allah be upon him has preserved Islam from the excesses of the extremists and from the the deviation of the falsifiers with this حديث which is considered one of the instances of his جوام الكليم his ability to say mountains of meaning and very few words so the من أحدث في أمرنا هذا وَنَهُولَيْسُفَهُ وَرَبْدَ this is it's extremist and it's it's people go too far and it's people who fall short so people who are guilty of إفرق and people of going too far and falling short I'll give you an example of the former who fall it's like all of these people who are blowing up they're fellow Muslims they're going too far so you have now what they call جيهد movement generally this started in Egypt in the 1960's and 70's and and split from Muslim brotherhood and then you had جيهد تنظيم الجيهد then you had تكفير والهجرة شخري مستفا they went too far why did they go too far by innovating in the religion how many pillars are in Islam five so one of the people in jihad عبد السلام فرج wrote a book called الجيهد الفريدة لغائبة جيهد the missing pillar there's six pillars number six is جيهد so you have to fight there's no one to fight you have to find someone to fight so there's no Americans you fight the Egyptian army and police force and tourists you blow up buses with tourists on them so what happened in Egypt in the 90's and so it's not just the people who don't go far enough who innovate it's the people who go too far who innovate and you know I'm actually teaching a class and we were looking at this particular issue but you could go online you find go look at the book you know download it on someone you don't like on their account in case the FBI is watching your internet activity but no in all seriousness you can find a فريدة لغائبة عبد السلام فرج on the internet and you look and you'll be scratching your head you're like this is not from our prophet so all of a sudden anyway so he says this hadith protects us against that because we could say this is not from the religion طيب then he says وهو مستمد من آية كثيرة في كتاب الله عز وجل نصد على أن الفلاحة والنجاة في اتباع حدي رسول الله صلى الله عليه وسلم دون تزيدا ولا تنطع ولا تنطع كقوله تعالق إن كنتم تحبن الله فاتبعوني يحببكم الله يوتي لكم ذنوبكم والله غفر الرحيم so he says that this principle of following he said this has been derived from many verses in the Quran where Allah سبحانه وتعالى from the from the book of Allah be mighty and majestic and those verses they give us clear textual proof that success and salvation lie in following the guidance of the messenger of Allah without increasing that in any way nor without going to extremes such as his saying say if indeed you love Allah then follow me say to them if indeed you love Allah then follow me Allah will then love you so there's no this right there the people who oh I love Allah and I love Allah and I sing Allah's praises and then you say well it's time to go pray that's the exoteric Islam our love for Allah is esoteric it's inner not outer well that love is bogus because there's no love without following the messenger of Allah by the testimony of Allah say if you love Allah follow me then and only then will Allah love you so you can try to fool yourself oh we love Allah that might be true but we love you because there's conditions there's fundamental conditions and one of those fundamental conditions is following the messenger of Allah and again that's something wide it's not something narrow it frees our minds it's not something that traps and stifles our minds it's the very foundation of creativity and this is why Islam has been a creative force in the world unfortunately until its recent history and one of the reasons and its recent history globally generally speaking at a global level has been our obsession with politics because when we're so obsessed with politics we can't see that effective political systems are built on a creative understanding and a creative engagement with the world that's you read the Federalist Papers the American Declaration of Independence Constitution and you'll see that those who people refer to as the founding fathers were being very creative and the way they structured the government checks and balances between the various branches of government three clearly demarcated branches of government their creativity why did the government establish the postal service and this will give you insight into why some people are trying to ruin it and why the postal service they're selling post offices and they're in trouble anyone know why no that's a myth that's an urban myth volume of mail is at an all time high and the profitability of the postal services is at an all time high because congress has mandated that the post office finances is pension fund 70 years in advance this is a congressional act a couple years ago that's like mission impossible so they have to finance their pension plan for ex post office employees for the next 70 years 70 years in advance that's why they're in trouble and why are they doing it number one so FedEx and UPS can get all the business which is privatized and so their lobbyists are pushing it but the real reason why was the post office established you never know what you're going to get at Hadiqa the post office was established to facilitate a free press so everyone will have an opportunity to freely disseminate information or very cheaply disseminate information so when you look at the privatizing of everything when you look at the increasing secrecy of the state when you look at the media which is supposed to be the fourth the state is supposed to be the check on the judiciary and the executive and the legislative to let us know the shenanigans that are going on in those three so when those three are totally corrupt and they are and those being filmed they're totally corrupt to give you an insight and they're totally self serving they're totally self serving they're sequester you know what sequester is as sequester that's the brother of my uncle Chester he's Chester and his brother is sequester the sequester that mandates these funding cuts the various government agencies it hit the air traffic controllers right? so the flights were backing up nothing happened until vacation time for congress so last week and they're trying to go on vacation they're waiting in line with the rest of us stiffs and because they don't want to wait in line they immediate go back to washington and what do they do they fund the air traffic controllers they pass a bill immediately so they won't have to wait in line anymore so when it affects them something happens when it affects you and me when it affects families who need food stamp and wick just to buy milk for their children get rid of it self serving not a lot of helpers so to work to make sure it works properly and function properly we shouldn't complain point out the problem this is the way the most of it okay that too to book so the love has to be based on following the messenger of Allah صلى الله عليه وسلم وقوله and is saying وقوله وقوله وأن هذا الصرانط فتبعوه فتبعوه فتفرق بكم عن سبيل so he says this is my straight way follow it and don't follow divergent paths and they divide you and lead you away from his one true path so again follow it فتبعوه this is my straight path هذا صراطي مستقيمة أنه هذا صروط don't follow divergent paths وروا مسلم في صحيحه أن رسول الله صلى الله عليه وسلم كان يقول في خطبته خير الحديث كتاب الله خير الحديه وشر الأمور محدثتها وكل محدثة وكل بدعة رواح البيحق وفيه زيادة وكل بالالة في النار so he says مسلم يلعب مسلم في صحيح ليس المسجد بيأبانم بيأبانم every the very best of حديث is the the very best of guidance of Muhammad صلى الله عليه وسلم blessings and peace of Allah be upon him and the very worst of affairs are those things that are innovated and every innovation are those things that are newly introduced and every newly introduced thing is an innovation and every innovation is a form of strain إيمان بحقي relates it to these version there's an addition and every strain will be in the hellfire then he says عمال المردودة actions that are the actions that are rejected والحديث ونص صريح في ردي كل عمل ليس عليه أمر الشارع so this hadith is clear a clear action that is not based on the affair of the law giver so that contradicts the law ومن تقه يدل على تقييد العمال بالأحكام الشرعية بالأحكام الشريعة and so he says that it's literal meaning indicates that our affair our actions have to be chained and connected to the rulings of the divine law وحتكامها كأفعاد كأفعاد للمكلثين بما ورد في كتاب الله أو سنة رسول الله صلى الله عليه وسلم من أوامر من أوامر ونواه وضلال كل بلال أن تخرج أن تخرج العمال عن نتاقئ أحكام الشريعة فلا تتقييد بها so he says رحمه الله ونفع الله به وبكم أجمعين so this hadith is a clear text will prove that every action that is inconsistent with the affair of the law giver is rejected and its literal meaning indicates that our actions have to be connected to the rulings of the divine law and our seeking those rulings such as the actions that the religious responsible people search out that come in the book of Allah of the soon of his messenger of the messenger of Allah be they commandments or be they prohibitions the epitome of straying is that those actions go forth or move beyond the boundaries of the rulings of the divine law and they are not connected to it وان تصبح وان تصبح الأعمال حكيمة على الشريعة يا الله طيف لامح كومة لها وان تصبح الأعمال تصحب على الشريع وليس شيء تصحب أو تصحب بها وان this is what many people do they make their actions I don't like that so that can't be a part of Islam you know the prophet never could have said that صلى الله عليه وسلم or we don't have to do that because that's just was Arabian custom it's not applicable to us and so they make their actions their desires the judge over the sharia as opposed as sharia being a judge over their actions so we have to understand brothers and sisters deem challenges us we shouldn't expect everything to be easy الله تعالى وَلَا نَبْلُوَنَّكُمْ I'm going to test you حسب الناس وان يُتركوا وان يقولوا وَاَمَنَّا وَهُمْنَا يُفْتَنُونَ do people think they'll be left alone and not be tested حسبتم وان تدخلوا الجنة ولم يأتيكم مثل الذين خلوا من قبلكم do you think you will enter the garden and not be tested by the likes of that which afflicted those who preceded you that's why we mentioned last week we shouldn't say things like there's some terrible act or I hope this wasn't a Muslim so you hope it was a Chinese guy so everyone could go and attack the Chinese people to find Allah and just hope Allah gives us strength to deal with whatever he tests us with because we're going to be tested and we can't run away from it we shouldn't try to hide or I don't want to I'm not going to be a Muslim anymore because people don't like us I'm going to be a better Muslim so people can see Islam in me reflected through me then after that they can do what they want to do I can't control anyone's actions I'm not responsible for anyone else's actions but I'm responsible for my actions so I'm going to be a better Muslim I didn't do anything I'm not going to put myself on trial you're one of them you're a Muslim yeah that's true I'm not one of them I don't endorse blowing stuff up and shooting any seven people you just say you're a defender you're a cold-blooded murderer that's my strategy if I go on Bill O'Reilly I'm going to say Mr. O'Reilly the difference between you and I is that I have no problem divorcing myself from the murderous action that some Muslims undertake I have nothing to do with it they have nothing to do with me their actions don't represent but you can't divorce yourself from the policy of our country divorce yourself from the drone attacks on wedding parties and innocent people 16-year-old kids like Abdulrahman Aulaki or Tarat Aziz and Waziristan who didn't do anything to anybody divorce it, renounce it go ahead seriously you shouldn't I don't know these people they didn't consult me I didn't give them a fatwa you know so I wash my hands I have nothing to do with that I'm not feeling guilty I'm not feeling guilty about anything so so we should be Muslims and we should not seek to impose our views our fears our weaknesses on our religion we should try to strengthen ourselves with the religion rise through the challenge with the religion and so that and understand that it will challenge us if we're not challenged no one is not challenged by religion we were at the immigration march today I'm talking with a friend of mine down there who were very active and he works with the interfaith and he said you know there's a big meeting of this national organizing organization he said he's preparing now to challenge them to challenge the war agenda of our country they say you Muslims you have to challenge these jihad people you have to stop them you're trying but when is America going to challenge it's fanatics you have a whole congress a president I shouldn't be saying this I was framed but seriously you have a president a congress who turn a blind eye while Israel butchers innocent Palestinians with tons of weapons that leave 1500 people dead women, children, babies masjids schools intentionally targeted and bomb the president they all clap and cheer and issue resolutions of support for cold blood and murder right that's what they do that's the truth when are they going to renounce it when are the churches going to renounce it Hamdulillah some of them do but when is there's going to be a massive movement in America to renounce that murder just like they want us to renounce stuff and we should we shouldn't apologize for something we didn't do but reject it has nothing to do with us and nothing to do with our religion what are they going to do it الله المستان may Allah help them and help us ومن واجب كل مسلم من حين إذن أن يحكم عليها بأنها عمل باطلة ومردودة واجب أن يكون كل مسلم to rule that any of the actions that are not based on the sharia those over the sharia that they are false that they're rejected that they're false and that they are rejected وهي قسمان and they are of two types عبادات ومعاملات their acts of worship and acts of interpersonal relations which we mentioned there so I'm going to start the عبادات and then stop because I'm tired this is our last week of school so it's been just a lot of correcting papers a lot of extra work and less sleep more work but less sleep عمل عبادات as for the acts of worship فما كان منها خارجا عن حكم الله ورسوله بالكلية فهو مردود على صاحبه so as for the acts of worship whatever amongst them is totally divorced from the ruling of Alana is messagers then they rejected and they throwback one who undertakes them وداحلون تاحته قوله تعالى and they enter under بال And they bow into howamoto هم من الديني مالهم يألم بيهلا هل لديهم أشخاص who have legislated for them in their religion that which Allah has given no permission for so if at the worship you say you know when you pray you should put your heads hands on your head like that because you get more exercise it's thrown back at the person who would ever come up with such a nonsensical idea because it has no basis so they're introducing something that Allah has not given permission for ومثاله ذلك يتقرب إلى الله تعالى بسمع الأغاني وبرقصي وبنظري إلى وجوه النساء أو بكشف رقصي في غير الإحرام أو بما أشبه ذلك من محتاثات البشر والجمون الأصر so he says an example of that would be trying to draw near to Allah by listening to musical instruments you say what are you doing oh we use the Prophet ﷺ didn't use the musical they had the duff for Eid and festivals weddings but not for worship or the raks or through dancing أو بنظري إلى وجوه النساء looking at the faces of women what are you doing I'm getting closer to Allah she's so beautiful that every time I look at her تبارك الله أحسن الخالق I love this most things that want to you wake up better stop it before your wife gets here because she breaks you in half what are you doing just kidding you have to take that off the table not so good or uncovering the head for other than the time of إحرام so he can mean by that like if you look it mean نقاب for the women because in إحرام the women don't wear نقاب or it can mean literally the men take because the custom of the Muslim male is to cover their head not mandatory but that's from the sooner of the Prophet ﷺ and so if you look at pictures of Muslim men I challenge anybody show me a picture of a Muslim man before the 20th century so you have half a century to work with cameras were invented around 1850 so from 1850 to 1900 you show me a picture of a Muslim man without a turban طربوش طاقية I'll take you out to dinner this challenge goes back several years when إبني ألم سورة السلام العربي دارقوي who is the founder of a great religious he was half his carat but he's famous for his تصوف in مغرب in Morocco he said the way that his sheikh broke his ego he was sitting in Juma he snatched his turban off and he said he was so shaken and ashamed he ran out and hid behind a wall and then he realized that what was going on he said he broke his ego so a man a Muslim man would be ashamed of going out with nothing on his head so he could be referring to this والله العالم والمستعين أو بما يعني أو بكشف الرأسي I'm covering the head في غير الإحرام I'll start with إحرام أو بما أشبه ذلك من محدثات البشرية أم يقول أو بما أشبه ذلك من المرور المنمج أو المدينة أو المدينة أم نحن في مدينة كما تعرف لا نحتاج أجل يوم يمكون المدينة يوم يمكون يوم يمكون ومدينة ومدينة يوم يمكون يوم يمكون يوم يمكون يوم يمكون يوم يمكون يوم يمكون يوم يمكون يوم يمكون يوم يمكون يوم يمكون يوم يمكون يوم يمكون يوم يمكون يوم يمكون أبسين أموت من المقاومة فلا يجب أن تقوم بعملك ومساعد جميع الناس to live a better life أبسين المقاومة مالذي يفعله؟ يجب أن يستخدم المقاومة لماذا يجب أن يستخدم المقاومة التي يفعلها ويجب أن يفعل المقاومة إنها ممتع لكنه يقول من المقاومة ومن المقاومة من المقاومة are things that people have been in religion you know this insanity all due respect to my sisters it's insane that the whole premise that for over 1400 years Muslim women didn't know how to dress and so we need someone to come along now in the 21st century and say oh Muslim women they don't have to wear hijab the whole ummah got it wrong for 1400 years until I came along with my brilliance and insight into the text to figure it all out that you guys just didn't know how to dress I figured it all out I cracked the code it's like the Da Vinci code I cracked it it's Juno the whole premise is insane والله المستان وهؤلاء وغيرهم من من أعمل الله بصيراته عن اتباع سبيل الحق and he said that these people who introduce novel crazy things and others are people that Allah has blinded their inner sight from realizing the value of following the way of truth والتبع from the insanity of our age جنود العصر is the whole idea there is no truth all truth is relative you have your truth I have my truth and the same thing it's all relative there are no ultimate truth there is no absolute truth that's from the insanity of the time no ultimate truth طيب والهؤلاء وغيرهم من من أعمل الله بصيراته عن اتباع سبيل الحق والتبع سبل الشيطان and they follow the paths of shaitan the path of truth is one سبيل الحق the path of shaitan والتبع سبل الشيطان the path of shaitan are many يدعون أنهم يتقربون إلى الله طالب يدعونه من أفكار والضلالات and so they claim that they are drawing near to Allah be exotted with what they have introduced from various thoughts and forms of strain وهم في باطلهم كالعرب المشلكين الذين اتبعوا ابتدعوا إبادات وقربات ما أنزل الله بها من سلطان and so they are like in their falsehood they are like the idolatrous Arabs who innovated acts of worship and things they thought would drawing them near to Allah which Allah had revealed no authority for وقال الله عز وجل عنهم Allah says concerning them وما كان صلاةهم عند البيت إلا مكاء وقصدية so he says that their prayer at the sacred house was none other than whistling and hand clapping so that was their worship clapping their hand and whistling during that Tawaf they just made it up Allah had revealed no سلطان وقبطنا بعضهم أنما كانوا كربة في إبادة يكونوا كربة في غيرها مطلقان and he says some of them think that that which is a means of drawing near to Allah and worship is a means to draw near to Allah at all other times ومثال ذلك الرجل الذي نظر في أحد رسول الله صلى الله عليه وسلم أن يقوم في الشمس ولا يقعد ولا يستظل وان يصوم فأمره النبي صلى الله عليه وسلم أن يقعد ويستظل وان يتم صوم so he said an example of that was a man who said that during the time of the messenger of Allah صلى الله عليه وسلم who said that he would stand in the sun and he would never sit down and he would never seek shade so the Prophet ﷺ ordered him to sit and to seek shade but to complete as fast so in other words just standing in the middle of the sun this is not drawing you near to Allah you're standing in your prayer it is but not just standing in the middle of the sun اللهم صلى الله عليه وسلم وفي كتاب الفقه وفي كتب الفقه تفصيل أحكام العبادات في الإسلام وما يرد منها ويبتلوا عنده إحداثي زيادة أو نقص أما ثبتا عن المشرع الحكيم so he says that in the books of jurisprudence there are details related to the rulings of our worship in Islam that which is rejectionable of them and that which is falsified by introducing some increase or some shortcoming in them or in that which has been confirmed by the wise law giver the wise legislator so we ask Allah سبحانه وتعالى to give us wisdom we ask Allah to bless us to be able to distinguish what is acceptable and what is unacceptable may Allah bless us to be steadfast and strong and upright in dealing with the challenges of our age