 وَأَقُولُ فِي القُرْآنِ مَا جَاءَتْ بِهِ اَيَاتُوْهُ فَهُوَ الْكَارِيمُ الْمُنْزَالُوْ وَأَقُولُ قَالَ اللَّهُ جَلَّ جَلَالُوْهُ وَالْمُصْطَافَ الْهَاديِ وَلَا أَتْ أَوَّالُوْ الحمد لله رب العالمين له الحمد الحسن والثاناء الجميل واشدوا الله إلا الله وحده لا شريك له واشدوا أن سيدنا ونبينا محمد صلى الله عليه وعلى آله وأصحابه والتابعين لهم بحسان إلى يوم الدين أما بعد إن شاء الله تعالى today we're going to go through the explanation of كتاب الفتن من صحيح البخاري we're going to be doing the chapter of trials and tribulations from صحيح البخاري and I don't think I'm going to need to spend time on who Imam al-Bukhari is and the value on the station that his book holds I don't think I would need to do that إن شاء الله تعالى لأن الإمام al-Bukhari is a person who's well-known and his book is also well-known to many Muslims and that is the most authentic book after the Quran it is the most authentic book after the Quran and we are living in a time of trials and tribulation we are living in a time of trials and tribulation and there is no way better to solve those trials and tribulation than the statements of Allah and that which has been transmitted to us from the Prophet ﷺ those two are the greatest and the best way to rectify and solve problems that the ummah may be going through so the Kitab that we've chosen to go through is Kitab al-Fit'an within صحيح البخاري as you know صحيح البخاري has many books inside it and the book that we've chosen within صحيح البخاري is Kitab al-Fit'an so all of the Ahadiths that are going to be in this are going to be all authentic إن شاء الله و تعالى all of them are going to be authentic إن شاء الله و تعالى the word al-Fit'an is a plural the word al-Fit'an it's a plural it's a plural and it's called a broken plural it's جمع التكسير and the singular is فتنة فتن it's plural and the singular is فتن a great scholar of the Arabic language who has a dictionary in the Arabic language he said الإمام الراغب الأصفهاني و رحمه الله he said أصل الفتن أصل الفتن أصل الفتن إدخال الذهب في النار لتظهر جودته من ردائته راغب الأصفهاني he said أصل الفتن the word al-Fit'an the original usage is إدخال الذهب في النار it is to take the gold and to put it in the fire so you burn the what do you do you burn the gold and the purpose for doing that is لتحضح رجودته so the gold becomes clear and it becomes cleansed that's what the word الفتن means إدخال الذهب في النار لتظهر جودته من ردائته so when the gold is taken and it's put in the fire and it's burnt the gold shines more and those things that have stuck to the gold are now going to go off it okay that's what it originally means but it also has other usages as well he said it is also used putting a person in the fire it's also called فتنة and that's what Allah said in the ayah ذوقوا فتنتكم ذوقوا تاست فتنتكم أي عذابكم taste your punishment and the taste of fire so throwing someone in the fire means Allah placing a person in the fire it's called فتنة also it's referred to as الاختبار when you're tested and you are put through trials and tests it is also referred to as فتنة as Allah said وفتنة كفوتونة وفتنة كفوتونة means we have tested you so the word فتنة is also used for testing فتنة is not only something that is bad it can also be in that which is good as Allah سبحانه وتعالى he says بشر والخير فتنة we will test you with evil and we will test you with good so Allah referred to the good as a fitنة and the evil a fitنة because some people when they are stricken with poverty and hunger they are more closer to Allah سبحانه وتعالى and some people when they are given wealth and children and they have safety and prosperity they transgress and they become distance from Allah سبحانه وتعالى so the good is a test from Allah and it is a fitنة نعم نعم مشو مشو مشو the old the he he he he he has many copies the copies they differ on the هنا لدينا في القابل أن نكون لدينا بسم الله الرحمن الرحيم ثم بعد ذلك ما جاء في قوله تعقول الله تعالى صح؟ بسم الله came first right? ثم after that the chapter came مثل في بعض القابل the chapter came first ثم بسم الله came after that رواية أبي در عن شيوخه ثلاثة ثم ثلاثة from these three teachers المستملي ابنو حموية السرخسي and الكشمي هني those three rivayat the bab and then the basmala came so the different copies they mentioned differ this is the copy that we're going to use which is بسم الله الرحمن الرحيم that Bukhari said that and then after that he said بابو ما جاء the chapter that which has come regarding في قول الله تعالى the statement of Allah and something we're learning from here اليمام البخاريه his chapter is an ayah in the Quran and the ayah what does it say? it says واتقو فتنة be cautious واتقو means what خذ الوقاية take a prevention the word تقوى comes from the word الوقاية it means to take a shield take a shield and some people they refer to التقوى as الخوف meaning to be fear and there's no problem with that to refer to it as to fear واتقو be a person who takes a shield from what? a فتنة واتقو فتنة be a person who takes a shield from fitan trials and tribulations those fitan when they come واتقو فتنة لا تقصيبن الذين ظلموا منكم خاصة when those fitan come they are not going to be specific to the wrong doers يعني عمو الجميل the fitna when it comes it will encompass everybody the righteous one اصالحو وطالحو the righteous one and the criminal one that fitna when it comes it will come for everybody be scared of that fitna and now بخاري wants to bring evidences for this and now this is something that scares us that we know that the fitna when it comes it's going to come for every single person even if you are righteous and it's not only restricted to the wrong doers and the criminals who are up to no good ايمام رحمة الله ايمام البخاري after that he brought the evidence for that he brought the evidence for that which is he said حدثنا علي ابن عبد الله علي ابن عبد الله here is علي ابن عبد الله ابن المديني شيخ الإمام البخاري الإمام البخاري ستتشه and this is the man الإمام البخاري he said I never ever belittled myself مستصغرت نفسي عند أحد بخاري he said I never belittled myself in the presence of anyone I mean I never looked at someone little except in the presence of علي ابن المديني this man when I stood in front of him I felt small الإمام البخاري he said this so here علي ابن عبد الله is يعني عبد الله ابن الإمام المعروف ابن المديني ورحمة الله حدثنا بشر ابن السري حدثنا نافع ابن عبد الله نافع ابن عمر ابن عبد الله القرشي عن ابن أبي مليكة ابن أبي مليكة is عبد الله ابن أبي مليكة قاله he said قالت أسماء بنت أبي بكرن أسماء بنت أبي بكرن said رضي الله تعالى عنه ما يلابي please with her أسماء بنت أبي بكر رضي الله عنها ما يلابي please with her أنا فادأ أبو بكر دأ دمثني صلى الله عليه وسلم I said أنا على حوضي the professor عليه السلام he said I am at my fountain the professor saying I am at my what حوض the hold of the professor الله عليه وسلم is a نهر الكوثر it is the river of the كوثر that was mentioned in the Quran the Quran described for us the prophet's fountain how big it is going to be the color of it who is going to drink from it and the hadiths have mentioned to us من شريب منه anyone who drinks from this fountain لم يضم بعدها أبدا the person who drinks from that fountain will never be thirsty after that it is an honor to drink from it it is a what it is an honor to drink from it the prophet said أنا على حوضي and the hadiths that have come regarding the hold the fountain of the prophet have reached حد التواتر multitude narration meaning there are many hadiths that speak about the prophet's fountain so we can't reject it we believe in it the prophet said أنا على حوضي I will be at my fountain أنتظروا I will be waiting من يريد عليها I will be waiting for those who are going to come to me then the prophet said صلى الله عليه وسلم فيؤخذوا بناس من دوني a group of people will be snatched away from me the prophet is looking at them and they will be snatched away from him فأقول I then say أمتي my people and the ummah that's been referred to here is يعني أمة الإجادة they are Muslims because the word ummah in the sharia is used in two meanings أمة الدعوة and أمة الإجابة أمة الدعوة encompasses the disbelievers لكن أمة الإجابة here means they are from my ummah meaning these people are Muslims they are Muslims who are going to be close to the prophet's fountain and just before they are about to reach they're going to be told move away from it they will be told to leave it and then the prophet said I would then say when I see them being taken away I say أمتي my people فأقول it would then be said لا تدري محمد you don't know مشو على القهقراء these people have a رجعو إلى الخلف قهقراء means what يعني رجعو إلى القلف these people they went back on their hills these people that you are calling them my ummah they went back on their hills قال ابن أبي مليكة عبد الله ابن أبي مليكة said اللهم أو الله إن نعود بكم we seek refuge in you أو الله أن نرجع على عقابنا that we go back on our hills أو نفتنا or that we are what we are put through fitna underline that part that's what بخاري wants from the statement here these people as you can see they lost the honour of drinking from the prophet's fountain they lost that opportunity and that chance they're not going to drink from it the other rewired that's going to come is going to explain it to us even more الامام البخاري ويسأل حدثنا موسى ابن اسماعيل who's moussa ابن اسماعيل المنقري this is who he is he's من شيوخ الامام البخاري أبو سلامة التبودك is his name and he is a person ثقة أخرج له الجماعة بخاري مسلم أبي داوتر ميدي النسائي all six of them they narrated from him okay أبو سلامة التبودك المنقري حدثنا أبو عوانه أبو عوانه هو الوضاح ابن عبدالله اليشكوري عن مغيرة هو ابن مقسم عن أبي وائر شقيق ابن عبدالسلامة التابعي الشهير قاله he said قال عبدالله and remember the name عبدالله when it's mentioned in a hadith just like that you know there are many Abdullah from the companions right there's عبدالله من المسعود there's عبدالله من العباس there's عبدالله من العمر there's عبدالله من عمر من عاص there's many Abdullah he's right in the companions right but when the name Abdullah is unrestricted he said in the books of hadiths it goes first to عبدالله من مسعود it goes to who? عبدالله من مسعود that's a benefit you need to write that down to remember it so here he says قال عبدالله that's all he says right يعني عبدالله من مسعود عبدالله من مسعود and he said قال النبي and the prophet said أنا فراطوكم ما معنى أنا فراطوكم أي أنا أمامكم I am in front of you I am before you the prophet is saying to the Sahabas he's telling them أنا فراطوكم I am before you على الحوذي at my fountain I am there before you guys the word الفرض أما الفارض it means المتقدم الذي يسبق القومة it is the one who goes before the people that's what it means that's why the prophet said اللهمجعله لنا سلفا وفراطا وذخرا فراطا means the one who goes before you and then the prophet here is saying I am going to be there before you all come I am going to be at the fountain before you guys the prophet that's what he is saying and then the prophet قال A people from my ummah will be risen to me they will be shown to me حتى إذا أهويتوا لإناولهم and then the prophet said when I try to grab them when I try to grab them and tell them come drink from my fountain اختولي جودوني ومعلا اختولي جودوني اي جودي بو they will be dragged and snatched قبل اللهم صولي إليه before they can reach me الحمي ديو in his kitab الجمعو جمعو بين الصحيحين ويجمعو combined between بخاري المسلم he mentions that I tried to grab them the prophet is saying but they will be dragged from me snatched before the prophet صلى الله عليه وسلم فأقولوا I then say ربي أصحابي my صحابة so this shows us the messenger the messenger the messenger the messenger the messenger the messenger They Melodic ع These people knew these people in two ways Write this down The prophet عثرو원� ربي أصحاب ع الميد، ستنتهي so it's a people that lived at the time of the prophet صلى الله عليه وسلم so he knows them by their name؟ he doesn't know them by their name but he knows them by description He knows them by what? He knows them by description he knows their description their thesifa and the sifa that he knows them by is what And another hadith explains that he knows them سوف يكونون مجموعة من مكانهم وضوء. سوف أعرفهم من ذلك. فالبرسة السلامة ستعرفهم باعيانين باستخدامهم. أو باستخدامهم أو باستخدامهم. ثم ستقول اي ربي my lord, اصحابي my followers, my companions. يقولوا لهم بيساتهم لا تدريما أحدث وبعدك. لا تدريما أحدث وبعدك. لا تدريما أحدث وبعدك. لا تدريما أحدث وبعدك. يقولوا لهم فمراية الشرطs وveroه كlls. ثم سمعتهم الان ان قد أط치ك صغير. كما كنت نرفون على فرات الشرط يقولوا لهم ذاكانوا باستخدامهم. إنما كلا ستتتعرف المنظر مع الأ으� 문제 يقولون لهم انهم في الانتبار. يقولو المسلمين ام المسلمين لكن في المسلمين المعابaps بداح They came with fitnatush shubuhaad They came with the fitnat of doubts They changed the way of the Prophet صلى الله عليه وسلم وَالِدَالِكَ حُدَيْفَةَ بِنُوا الْيَمَانِ In one day saw a group of people praying And then he said وَاللَّهِ فِمُحَمَّدْ عليه صلى الله عليه وسلم Was with you guys now He would not recognize anything from your religion Except your salah You've changed everything That's the Sahabi talking to the Tabi'id Imagine if he was to see the way that the religion has now been changed And things have been added Added on to it Now brothers Here the Prophet said اي رب اصحابين my companions So does that mean that these are referring to the Prophet's companions The scholars they commented on this and they said The people that are here are being referred to is A group of people Who were new into Islam But that saw the Prophet And the Prophet died before they could be with him And it's not referring to the senior companions It is referring to the Benouin ones Some of whom apostated Some of whom apostated يوم الردة The fitna that Abu Bakr ر.ا. was dealing with But the noble senior companions Who spent their time with the Prophet صلى الله عليه وسلم Is not referring to them Then أليمام البقاري He said يَحَيَبْنُ بُكَيْنِ الْمَخْزُومِ يَحَيَبْنُ بُكَيْرَ الْمَخْزُومِ يَحَيَبْنُ بُكَيْرَ الْتَمِيمِيُ الْحَانْضَليُ مَولَاهُمْ تِقَّةٌ ثبت أخرج له صاحباء الصحيح والتِرمدي والنسائي بقاري المسلم بوثناريتر منه وانا التِرمدي وانا النسائي رحمه الله He said قال حدثنا يَعْقُوبِبْنُ عبد الرحمن القاري أنا أبي حازيم سلامة ابنه ديرارن عن سهل ابنه ساعد الساعدي The noble companions He said I heard the messenger صلى الله عليه وسلم has said say أنا فراط وقوم على الحوض I am going to be at the fountain before you من ورده شريب منه anyone who comes to the fountain will drink from it ومن شريب منه and the person who drinks from this fountain لم يضم بعده أبدا he will never be thirsty after that day anyone who drinks from this fountain will never be thirsty after that then the prophet said لا يريد علي أقوامهم أعرفهم ويعرفوني they are going to be brought to me I know them and they know me so this shows you that they were some people who were at the time of the prophet and also it doesn't negate that it's going to be people who are after the prophet صلى الله عليه وسلم ثم يحالوا بيني و بينهم and then it will be blocked between me and them meaning I will be blocked from them أبو حازي منه said فسمع عن النعمال ابن أبي عياش و أنا أحدثهم هذا فقال ها كده سمعت سهلا فقلت نعم قال و أنا أشهد على أبي سعيد الخدري لسمعت يزيد فيه قال إنهم مني that these people the prophet said they are from me فقالوا إنك لا تهدري ما بدل بعدك محمد you do not know what they've done to your religion they changed it these benefits are something else that the prophet doesn't know the unseen the prophet صلى الله عليه وسلم all of those narrations it has been said to him إنك لا تدري you don't know محمد and then the prophet only knows what Allah wants him to know سبحانه و تعالى عالم الغيبي فلا يوظر على غيبه أحدى the knowing of the unseen is based on what Allah wants the prophet صلى الله عليه وسلم to know that's why the prophet he said in the ayah قل لو كنتوا عالم الغيبه لستكثرتوا من الخير وما يسان يسو if I was to know the unseen حاموا not have touched me and I would have increased in good so the prophet only knows what Allah wants him to know he doesn't know مطلق الغيب he doesn't unrestrictly know the unseen only Allah تعالى تعالى knows the prophet only knows what Allah wants him to know so these hadiths they show us and they indicate to us that the people are going to some people are going to have the fitnah of not drinking from the prophet's fountain and the reason for that is what الهداة و في الدين adding into this religion that which is not from it so we now need to be cautious every action that we do and everything that we say in order to get closer to Allah from it ask yourself have you been preceded in it did the prophet ﷺ do it did Allah ﷺ do it don't come with anything new don't come with what anything new و لذلك الله ﷺ القرآن فمن كان يرجو لقاء ربه فليعمل عملا صالحا ولا يشكب عبادة ربه أحدا the ayah tells us that if you want to do an action two conditions have to be met the first condition is what فمن كان يرجو لقاء ربه فليعمل عملا صالحا make sure that it's an action that is done in accordance to the sunnah و لا يشكب عبادة ربه أحدا and don't associate partners with Allah in that action only do it for Him those are the two pillars for every action sincerity number one and the second condition for every action is you do it in accordance to how the prophet ﷺ did it that's why the great Imam he said that's why the great Imam he said all of the roads are closed there's no road to Allah except the path that the prophet ﷺ took all of the roads are closed there's no way to get to Allah except the road that the prophet ﷺ took so we have to tread on that path also the benefit that we take from this حريث is the way that we should stop each other from evil if we see one of us indulging in evil based on the chaptering of the hadith of the Kitab the chaptering is what بابو قول الله تعالى والتقو فتنة الله تصيبا أن الذين ظلموا منكم خاصة that if we see someone doing evil that we stop that person from doing evil based on the hadith مراء منكم منكرن فليغييره بيدي فإن لم يستطع فبليساني فإن لم يستطع فبقلبه وذلك أبعفوا الإيمان إذا ترى إيمال توقفها معك إذا تعرف أنك توقفها معك ستصنع كبيرا أفكار وستتعيده كبيرا أفكار فلا يمكنك فلا تقلق with your tongue وإذا تتعيدها كبيرا أفكار لكي تتكلم عنها فالذلك تتعيدها فيه وذلك هو أفكار الإيمان فالجميع ما يجب أن تفعله نحن نساعد جميعا من المحمد وإذا لا نساعد جميعا من المحمد ونرى جميعا من المحمد وirrelوا أحد藏ر إذا سنحضرب علىelyساني داود وعيسة بن مريم خذ تتكلم يочкаئوا أب Stop أن أسوأ الله لأن لإن أن الذين تدخلوا من超اروا إنض alike نلاقيsc hunt ونقوم بأن يقوموا يالورد هل They cast away all those who are not evil thief and discerning إذا ل nämlichإنسل إذا كانوا أرى أحدهم يفعلون أنهم لم يتوقفوا أحدهم منه ولكن أذكروا أن توقف الإنسان في حالة to your ability أنت لا تستطيع أن توقف الإنسان الذي سيأتي بشكل أفضل لا يجوزوا إنكاروا منكرين أنه لا يستطيع أن توقف الإنسان يترتبوا عليه ما هو أنكروا منه ومن ذلك سيجعلوا شيء أفضل منه أنت لا تستطيع أن تفعله كما يجب أن يقومون بشكل أفضل منه بناء قصر وهادمة مصر أنه قام بطريقة واحدة وقام بشكل إجبط فقط لكي يمكنك فعل شيء أفضل لا يستطيع أن تفعل كل شيء لذلك يجب أن يكون في حالة to your ability لكن الشيء الذي يجب أن تأتي بشكل أفضل هو أنه يجب أن يتوقفه إذا لم يستطيع أن توقفه فهذا يجب أن يفعله بشكل أفك فأخبره في حالة to your heart أو يتوقفه في حالة to your heart ومن ذلك أيضا هذا الحديث يتكلمنا أخي بشكل أفضل منه وإنهاء أفضل يجب أن نتواجد من الله بشكل أفضل لكي عندما نرى الأسف أن نتعرف الله على سنة سنة من سنة من سنة العودة وهي يقول في الحديث أنه يجب أن يكون بشكل أفضل وأنه يجب أن يعمل بعمل أهلي الجنة حتى ما يكون بينه وبينها إلا ذراع فيسبق عليه الكتاب فيعمل بعمل أهلي النار فيدخلوها وإلا أحدكم ليعمل بعمل أهلي النار حتى ما يكون بينه وبينها إلا ذراع فيسبق عليه الكتاب فيعمل بعمل أهلي الجنة فيدخلوها that one of you does the action of the people of Jannah all of his life is doing he's doing a good deed and then just before he's about to die he flips on his heels and he becomes what he changes and he does the action of the people of evil and the opposite is true so we ask Allah for حصن الخاتمة and where did I take that from because the Prophet ﷺ these people they changed after the Prophet went إنك لا تدري ما أحدثوا بعدك they turned on their heels after the Prophet ﷺ so they were upon good when the Prophet was with them and after he left them they changed these individuals now نعم بالغول الدبي صلى الله عليه وسلم سترون العديد منه وقال عبد الله سبحانه وتعالى قال النبي صلى الله عليه وسلم السلوح حتى لفرأة القومة عن الحود حتتنا مسسل حتتنا يحيى بسعيل حتتنا الأعمج حتتنا زيت جواف سمعت عقل عقل الله قال قال لنا رسول الله يصف الله عنه واتلأ إنك سترون العديد أتفاقوا لوا أمو إنكم سترون بعده أتفاقوا ورمو أمو إنكم خطأ كوبيدا إنكم سترون أثرتم إنكم سترون بعده أتفاقوا لوا أمو أمو إنكم كرونا قالوا فما تأمو فما تأمو ما يا رسول الله قلتوا إليهم حقوا بسجل الله حقكم حتى فنان مسأل مع عبدالله وعن عبدالله عن عميل الجأدي عن أبي رجال وعن في عباس عن جبي صلى الله عليه وسلم قال ملكية من أبي لي شيئا من يصبير قلناه من خاجب من صلقان الشبار المات بين ميتة جاهلية ميتة جاهلية حتى ثلاثنا أبو النعمان حتى ثلاثنا حمادو بزيء نعمين جعبون واجمان حتى ثم أبو رجال العبارة أطاريدي وقال سمعتوا مع فاز رضي الله عن جمع ربي صلى الله عليه وسلم قال من رأى من أبي لي شيئا من يقرأه من يصبير عليه فإنه من فارق الجباعة الشبار المات إذا مات ميتة الجاهلية حتى ثلاثنا أبو النعمان حتى ثلاثنا حمادو بزيء نعمين بسوء مسعيد عن جنادة أبوها بمن يتقال دخلنا على عبادة بصامه جرع عبادة بصامه وهو مريض قلنا أصلحك الله حكيس بحاجب بنيا فارق الله سمعته ومين نبي صلى الله عليه وسلم قال دعان النبي صلى الله عليه وسلم فبايعنا فقال فيما أقذل علينا أن بايعنا على السلم والطاعة في من شبنا ومن فردنا ورسلنا ويسلنا وأثرت واثرت علينا وأننا ننازع ننازع أننا ننازع الأمر أننا ننازع الأمر أهلا وإلا أنت روك الخفض ببواح إنتهي الله في ورده برحان حتى فنان محمد مع عبادة حتى فنان شعبة عن قدادة أنا سبما عليك مع أصيء أو سيء نحارك قدار أني وجد رجلا رجلا على تبيع الله وعليه وسلم وقال يا رسول الله يستعمل أعملت فلانا ولم تستعملني قال إنك سترونا بعد قتلت مصبي وحتى تلتوني ألمام البخاري here he chapted باب قول النبي صلى الله عليه وسلم the chapter of the statement of the Prophet صلى الله عليه وسلم سترونا you will see بعد after me أمورا issues after my death the Prophet saying you're going to see أمورا you're going to see affairs matters تنكرونها that you will reject and you will disapprove that you're going to see that that's a portion of a hadith وقال عبد الله بن زيدن عبد الله بن زيدن said قال النبي صلى الله عليه وسلم البخاري did something right now what did he do he didn't mention the chain for عبد الله بن زيدن right did he do that did he mention a chain for him this is not from the conditions of بخاري so he doesn't want to mention a chain for it this is considered from the بخاري if you don't understand just write it down these hadiths which بخاري does not bring with a chain are considered from his معلقات they don't take the ruling of the hadiths which are with these chains وقال عبد الله بن زيدن عبد الله بن زيدن said عبد الله بن زيدن ابن عاصمن that's who he is he said قال النبي the Prophet said اصبروا be patient حتى تلقوني على الحوضي be patient until you meet me at my fountain underline the word be patient underline that part of the hadith be patient because I'm going to revise that so many times ان شاء الله تعالى الامام البخاري he said حدثنا مصددن مصدد who is he is مصدد ابنو مصر حدن so do see you الامام المعروف and the funny thing about this great امام退ان whose name is some people they said because his name is مصدد ابنو مصر حدن مصدد ابنو مصر حدن some people they said that his name actually rhymes for long way they said his name is They said his name is Musaddad ابن مصر هدين ابن مصربلين ابن مغربلين ابن مراعب مراعبلين ابن أرندلين ابن مصرندلين ابن غرندلين All of that man is Allah There is no evidence for that That's not his name His name is Musaddad ابن مصر هدين ابن مصر بالبس ابن مستورد That is his name is a great Imam And you see him a lot in Sahih Al-Bukhari And Abu Dawud narrates from him And Abu Daud narrates from him And And Imam Abu Dawud narrates from him Allah they narrate from him the most They narrate from him خاصة أبو داود narrates from him a lot He said Musaddad ابن مصر هدين He said قال حدثنا يحيبن السعيد Who is Yahum Al-Suaid Yahum Al-Suaid Al-Qattani The famous Imam Yahum Al-Suaid Al-Qattani The great Imam Yahum Al-Suaid ابن فروق Al-Qattani The famous Imam ثقة ثبت إيمام أخرج له جماعة Yahum Al-Suaid Al-Qattani قاله سيد حدثنا الأعمش سليمان ابن مهران سليمان ابن مهران الأعمش قاله سيد حدثنا زيد ابن وهبن الجهني قاله سيد سمعت عبد الله Who is this عبد الله How do you know This is عبد الله من المسعود He just says عبد الله is right And then عنده إطلاق is عبد الله من المسعود قاله سمعت عبد الله عبد الله يعلي ابن مسعود قاله قال لنا رسول الله صلى الله عليه وسلم The Prophet said to me The Prophet said to us إِنَّا كُمْ يُوْ سَتَرُونَ بَعْدِي أَثَارَةٌ لكن Some of the copies he mentioned اثراتا صحيح Are we all together But some of the scholars they consider that to be a mistake لكن إن شاء الله تعالى We will say كلاهما صحيح أثاراتا What does the word أثاراتا means أفتمي You are going to see حافة محجر يسر It means الإختصاصب يحفظ الدنيا وي They are going to come leaders that are going to take all the money for themselves All the dunya is theirs And you guys will be struck with poverty You will be struggling financially and struggling in your world the affairs And all they do is they are going to take care of themselves That's what it is وحاصيلوها الإختصاصب يحفظ الدنيا وي They are going to give themselves all the world if that's going to be for them The Prophet is saying to us إن أكم ستارونة You will see بعدي آفتمي أثارةا أثارةا means what Leaders who are going to choose for themselves They are going to choose for themselves everything that's good in the world they affairs That's what they are going to do The Prophet is telling us عليه الصلاة والسلام و أمورا And you are going to see them from them أمورا تنكيرونها The first part he says أثارةا means what They are going The worldly they are going to take it for themselves و أمورا تنكيرونها means what You are going to see from them مخالفة شرعية They are going to go against the religion They are going to do what They are going to do things that go against the Sharia For example They are going to come with مثلا شرم الخمر drinking alcohol or they are going to zilaa وما إلا ذارك You will see from them و أمورا تنكيرونها things that you are going to reject هاية The Prophet is now saying to us What should we do here What should we do here What should we do here What should we do here What should we do here The Sahabas they said Look what they did These leaders were going to come are going to take from the people their wealth and they are going to keep it for themselves And also what they are going to do is They are going to go against the Sharia and the religion that نبي الله عليه محمد صلى الله عليه وسلم and the Islamic Kingdom They are going to change it and alter it The Sahabas they said فما تأمورونا يا رسول الله What do you command us to do to these leaders How should we deal with them The Prophet said ادو إليهم حقهم fulfill their rights The rights that you need to do for them give it to them What is the wajibat that is upon us to do for them And what are the things that we need to do for them is obedience and listening to them And the zakat money giving it to them If they request the zakat money to be given to them is given to them And if they announced jihad and they call you to come you go with them And if they pray in a place that they come and they because back in those times the leaders used to lead the people in the Juma and the Jama'at And the خطب and the عيد were done by the leaders You come and you pray with him even if he is an alcoholic even if he is a zani even if he is coming وخالفة شرعية you have to come And we all together That's what the Prophet is saying to them عليه الصلاة و السلام The Sahabas asked that question on our behalf فما تأمرون يا رسول الله Oh Messenger of Allah What do you command us to do? A people who have taken the dunya from us A people who they've left abandoned the religion in implementing it on themselves They've done that They've abandoned it فما تأمرون يا رسول الله Oh Messenger of Allah What do you command us to do? The Prophet said أَدُوا إِلَيهِمْ حَقَهُمْ Give them the rights that they have on you There are rights they have on you Right? Which is what? To listen and to obey them That's rights that they have on you You listen and you obey them That's what you do We'll come to it إن شاء الله تعالى in more details what we mean by that And what else do you do? وَسَلُوا اللَّهَ حَقَهُمْ What about our rights that they don't give into us What do we do with that? Should we go and fight them to get our rights? The Prophet said Ask Allah for your rights إن شاء الله تعالى وَسَلُوا اللَّهَمْ Ask Allah for your rights Make du'a say Oh Allah Bring me back my Haq That was taken from me unjustly اللي بي الله محمد السينات حدثنا مسدد مسدد ابن مصرحة إن السدوس يوهي سد Okay عن عبد الوارث He said عبد الوارث هي إبن سعيد علي الجعت هو أبو عثمان الصير فيه عن أبي رجاء His name is عمران العطاري ديو عن ابن عباس رضي الله تعالى عنهما may Allah be pleased with عبد الوارث And his father who are both companions علي النبي صلى الله عليه وسلم That the Prophet said Pay attention to this من كريه أميره شيءا Anyone who dislikes something from his leader فالي أصبر And then line it again Be patient Anyone who sees from his leader Which does not please him Which doesn't like Again, what is it that we will see from the leader that won't be pleasing to us The Hadith before told us What is it أثارة They will take the worldly affairs from us And they're going to come with مخالفة شرعية Religious issues that are going against the religion in great issues The Prophet told us When they come with those two فالي أصبر Be patient Be patient Then the Prophet told us If the person is not patient What is he going to do He's going to do the opposite Right, which is to what Go against them The Prophet said فَإِنَّهُ مَنْ خَرَجَ مِنَ الصُلْطَانِ Anyone who says I'm going to go against the leader شِبْرَن شِبْرَن is this much That's all it is Right مَاتَ And then the person dies He goes outside And outskirts of the city And he says I'm not going to be under this He leaves it If he dies مَاتَ مِتَ تَنْ جَاهِلِيَة He dies The death of Jahili What does that mean We'll come to it إن شاء الله السلام That person is dying The death of the Jahili What does that mean We'll come to that إن شاء الله And the Kalaam Of Ibn Hajar on it ألمام البخاري سلحدثنا أبو النعمان Who's Abu-Nu'man That Al-Imam Al-Bukhari Is narrating from here Is Muhammad Ibn Al-Fadr Who's known as بِعارِمِن قاله سلحدثنا حمادي بن زيد وهو ابن درهم عن الجادي وهو ابن دينار الصيرفي عن أبي عثمان حدثني أبو رجاء عمران العطاردي قال سلحدة بن عباسل رضي الله تعالى عنهما عن النبي صلى الله عليه وسلم من رأى من أميره شيء أن يكرهه أحد من يرى من رجاله أنه يفضل فليصبر عليه أن يكون محاولا فإنه من فارق الجماعة أحد من يترك المسلمين كيف يترك المسلمين المسلمين يكونوا مجموعة في هذا المسلمين ستتركوا من المسلمين ستتركوا من الجماعة و ستضعوا أفلاق لك أخبارك أي شخص يفعل ذلك فإنه من فارق الجماعة شبراً شبراً فماتا أنه يترك إلا ماتا ميتة تنجاهلية إلا أنه يترك و يترك و يترك قال الإمام البخاري و حدثنا إسماعين و الإمام البخاري و قال إسماعيل who is ابن أبي always حدثني ابن وهبن عن عمر ابن عن عمر ابن الحارث عن مكيرن و هو عبد الله ابن الأشجي عن بصر ابن سعيد عن جناده ابن أبي أمية السدوسي قال دخلنا على عبادة ابن صامت we entered onto عبادة ابن صامت a companion عبادة ابن صامت is أحد النقاباء في العقبة he was from the people that the process of cinema gave pledge of allegiance to the three times of the process of cinema البيعاتي ثلاثة before the prophet came to Medina عبادة is from the people who came the three times he was present in all three of them عبادة ابن صامت he is an elite companion from the people of Ansar they said دخلنا we entered onto على عبادة ابن صامت in his companion وهو مريض and he was sick then we said to him أصلحك الله may Allah give you recovery from your illness أصلحك الله he means may Allah rectify your health it doesn't mean may Allah strengthen your Iman or it doesn't mean the religion of عبادة ابن صامت it means his health he was sick may Allah give you quick recovery from your illness then they asked him for something حديث تل us بحديث اي حديث ينثعك الله به اي حديث that Allah will benefit us through you give us one حديث that you heard from the prophet that will benefit us سمعته من النبي صلى الله عليه وسلم that you heard the prophet from قال he said دعان النبي صلى الله عليه وسلم فا يبايا علىه عبادة is a companion there were thousands of hadiths he could have chosen he chose to tell this hadith he said we did a pledge of allegiance with the prophet and we gave the prophet بيعة and the bay'a that we gave the prophet was this ان باياعنا على السمع والطاعة we gave pledge of allegiance to listen and obey what are we going to obey في من شاطنا ومكرهنا من شاطنا means what at our times of ease من شاطنا means when we are نشاط enthusiastic we listen and we obey the leader ومكرهنا means what عجزنا when we're lazy and we can't be bothered we still listen and we obey you're not always in the mood to listen and obey right we took a pledge of allegiance that we will listen at the times that we're enthusiastic and the times when we are the times when we're lazy will also it means we will obey فيما نريده وفيما لا نريده we'll obey him in the things that we want and we will also obey him in the things that we don't want that's what it means وعصرنا ويصرنا the times of hardship and the times of ease وأثامتنا علينا and the time when he's even taken our wealth unjustly and he's been unfair to us and he's oppressing us we will still listen and obey him see what he's doing he's taking the people's wealth he's lashing them he's unjust to them we'll still listen to him and we will obey him وألا نازع and from the pledge of allegiance was ألا نازع that we are not going to pull back or we're not going to compete with these leaders by trying to hug them out of their positions the people of authority we're not going to try to push them out of their positions إلا أن تروا unless you see كفر كليكة كفر you see كفر بواهن عندكم من الله فيه برحان you see كفر which is كليكة that you can use evidence the day of judgment so if this issue is disputed whether it's كفر or not it's outside the discussion if he's doing it behind closed doors and it's not out in the open a YouTube clip that you watched or or he or someone said that's not كفر بواهن عندكم من الله فيه برحان are we all together حديث say to you what إلا أن تروا until you see not what you saw on YouTube not what you saw online not what you were informed of إلا أن تروا unless you see كفران this belief بواهن that is crystal clear عندكم من الله فيه برحان and you have evidence for it the day the day of judgment that's when you're allowed to go against him and even then we'll speak about what the scholars said about it let me read some of the statements of the great scholars what they said about this issue this hadith the one's hadith before it if you underline the point where it says أدو إليهم what does it mean أدو إليهم أدو إليهم means إبن حجر says أي إلى الأمرائي fulfill the rights to these leaders what is the rights that we have to fulfill for them أي الذي واجب لهم المطالبة به وقبضه سواء كان يختص بهم أو يا عمو whether it's something that's specific for them they ask for you to do for them or whether it's something general you listen you do for them he wants a personal favor from you you guys I'm not going to do this personal favor for you whatever it is you do it and you listen you obey that's what it's saying this hadith some scholars they said look at it وسلوا الله حقكم ask Allah your rights it was referring to the people of Ansar and it's specific to them how can we take this hadith general إبن حجر response to that and he says ولا يلزم من مخاطبة الأنصار بذلك أن يختص بهم فإنو يختص بهم بالنسبة إلى المهاجرين ويختص ببعض المهاجرين دون بعض فالمستأثر من من يل الأمر ومن عداه هو الذي يستأثر عليه ولما كان الأمر يختص بقريش ولا حظ للأنصار فيه خوطب الأنصار بأنكم ستلقون أثرة وخوطب الجميع بالنسبة لمن يل الأمر فقد ورد ما يدل على التعميم ففي حديث يزيد من سلمة الجعفي عند الطبراني وأنه قال يا رسول الله إن كان علينا أمراء يأخذون بالحق الذي علينا ويمنعون الحق الذي لنا أنو قاتلوهم قال لا عليهم ما حملو وعليكم ما حملتم وأخرج مسلم من حديث أبيس أم مسلمة مرفوعا ستكون أمراء فيعرفون وينكرون فمن كرها برئة ومن أنكر سلمة ولكن مر رضي وتابع قالوا أفلا نقاتلهم قال لا ما صلوا ومن حديث عوف ابن مالك رفعوا في حديث في هذا المعنى قلنا يا رسول الله أفلا نابذهم عند ذلك قال لا ما أقاموا الصلاة وفي رواية له بالسيف وزادا وإذا رأيتم من أولاتكم شيئا تكرهونه فكره عمله ولا تنزعوا يدى من طاعة وفي حديث عمر في مسندي للإسماعي من طريق أبي مسلم من الخولاني عن أبي عبيدتا ابن جراح عن عمر رفعه قال أتاني جيبرين فقال إن أمتك مفتتنة من بعدك فقلت من أين قال من قبل أمراءهم وقراءهم يمنع الأمراء الناس الحقوق فيطلبون حقوقهم فيفتنون ويتبعوا القراء هؤلاء الأمراء فيفتنون قلتوا فكيف يسلم من سلم منهم قال بالكفي والصبري إن عطول الذي لهم أخذوه وإن منعو تركوه إبراحجر يقول أن هذا ليس سبسيفيك للأنصار even though the Prophet was talking to them the reason why أنصار are not allowed to take leadership leadership is for who it's only for Quraish the issue of leadership is for Quraish so the Prophet addressed Ansar but this is not restricted to Ansar it is also talking to every individual who is not in power if the leader takes his rights and only looks for his rights and abandons the rights of the people then the people upon them is to be patient and to look at their rights from Allah تعالى and he will be held accountable for what he does the day of judgment and upon the people is to be what? it is to be patient these hadith brothers and these statements the reason why they came about from the Prophet ﷺ is because the trial and tribulation that will come from it if the people go against the leader the fitna that will come from it the bloodshed that will take place the chaos and the anarchy that will happen is what Islam doesn't want to bring about when they go against him what they were going through would be insignificant compared to what's going to happen after that ولي دالك عليمنا بيطاريب and he said إمام جائرون an oppressive leader an oppressive leader who is leading and governing the people for 40 years oppressive is better than one day without a leader you said that? عليمنا بيطاريب 40 years of an oppressive leader is better than one day with no leader at all صحق what does it mean ما تميتة جاهلية that these people are going to die the death of jahilia what does that mean the pre-islamic جاهلية they used to not honor the idea of a leader they didn't believe in systems everyone would fight objection he disagrees and would fight ولي دالك إمان حجر he says ولمراد بالميتة الجاهلية وهي بكسر الميمي حالة الموت كموت أهل الجاهلية على بلال وليس له إمام المطاع لأنهم كانوا لا يعرفون ذلك وليس المراد أنه يموت كافرا بل يموت عاصين ويحتامل أن يكون التشبيه على ظاهره ومعنه أنه يموت مثل موت الجاهلية وإن لم يكن هو جاهلية أو أن ذلك ورد مورد الزجري والتنفير وظاهره غير مراد إبرا حجر says what it means here is you are going to be like pre-islamic جاهلية the way that whenever they didn't like the leader they just went against him and they fought him you're going to be resembling how they were when it came to law and order they didn't believe in law and order إسلام came about and brought what law and order that's what it means listen to these brothers ابنو بطالي said something very powerful حفن الحجر transmitted this he said في الحديثي إليس حديث is حجر to a proof في ترك الخروج على السلطاني ولو جعرا ابنو بطالي said إليس حديث there is an evidence that you have to stay away from going against an oppressive leader وقد أجمع الفقهاء السكولرين are unanimously in agreement على وجوب طاعة السلطاني المتغليبي that we have to obey the leader that takes over by force a man comes and what does he do he doesn't even ask the people to give him بيع he takes over the land and he comes into power with force and on the radio he announces that I am now in control of the country no one is allowed to leave their houses curfew this everyone has to listen he's got control of the country even though he came in a wrong way the way he came about is a what Islam doesn't affirm it nor does he accept it but now that he is in power he has to be listened to and he has to be obeyed there's no difference of opinion on this issue that's what he's saying وقد أجمع الفقهاء على وجوب طاعة السلطاني المتغليبي والجهادي معه and he has to be fought with in battles, not against you're not going to fight against him but you're going to fight with him in jihad do you see وأن طاعته خير من الخروج عليه and the scholars are unanimously in agreement that obeying him is better than going against him لما في دارك من حقلي الدمائي وتسكيل الدهمائي because this is going to lead to what the bloodshed and it's also going to bring what the divmented ones are going to come out and they're going to cause a lot of problems وحجتهم هذا الخبر وغيره مما يساعدون and the evidence for this consensus is these evidence that we took ولم يستثنو من ذلك إلا إذا كان إلا إذا وقع من السلطاني الكفر الصريح and the scholars have only made an exception if he comes with disbelief فلا تجوز طاعته when he becomes a disbeliever then we don't obey him في ذلك in that issue بل تجيب مجاهدة then he should be fought against لمن قدر عليها the one who has the ability to do so فإذا كان عندما يحصل على كفر الصريح if the people don't have the ability to go against him then they don't go against him كما في الحديث الذي يبعده because all of the أحكامة الشريعة يسكن منوط بالقدرة it's connected to ability you can't do something if you don't have the if you don't have the ability okay and this is a masala as I mentioned إبنو بطال and other great scholars have transmitted it's a unanimous agreement there's no خلاف and today anyone who ponders today and he looks at the fitna that's happening around the world by abandoning these Ahadiths and rejecting these Ahadiths what he has brought about is what? chaos what is that? ابنو تيميس said something very powerful ابنو تيميس said and ابنو تيميس is a man who followed Islamic history رحمة الله تعالى he said there is never been a group of people who went against a leader that brought about an evil there's never been a group of people who rebelled against the leader because of the evil they saw in him and they thought to themselves that they're going to bring about good except that what they brought about became worse than what was already there they brought worse okay so what is seen from him has to be كفر ولي ذلك ابنو حجر brings a statement of al-khattabi when he came to إلا أنتو كفرن بواحن what does it mean that you see كفرن بواحن خطابي said بواحن يريدوا ظاهيرا باديان the kufr is clear in the open من قولهم باح بشي يبوه به بواحن وبواحن إذا أداعه وأظهره وأنك رتابط في الدلائل بواحن it is something that the leader is doing out in the open remember if somebody does something behind closed doors we don't judge them on that in the shari'a what a person is hiding behind closed doors and doesn't want to bring out to the people it's not our job to bring out what they are doing in private صح I give you an evidence for that the منافقين that were with the Prophet ﷺ there were some munafiqin that were with the Prophet true or false ها did the Prophet expose those munafiqin who were hiding with him he didn't are we all together ولي ذلك some of the munafiqin the Prophet knew them and some of them he didn't know عليه الصلاة والسلام there were some hypocrites he didn't even know are we all together there were some munafiqin in مدينة that the Prophet ﷺ الله is in the ayah مرضو على النفاق نحن نعلمهم there are those who have become very hypocritical in مدينة who are with you لا تعلمهم نحن نعلمهم you don't know them محمد we know them الله is saying that سبحانه وتعالى why didn't the Prophet bring them out in the open and tell the people about them and why didn't Allah not do that ها ابن تيمي took a benefit from this which is that the person if he's doing a sin and he hides his sin in private he won't be held accountable for it in public because it's a sin that he's been done what private if a person is practicing disbelief privately he's not going to be judged in public because he's doing it what privately if a person is practicing innovation privately and he's not doing it in public he won't be held accountable to it publicly are we all together that's why the scholars of حديث they divided between the one whose innovation is apparent they say the person who calls to his innovation and the one who doesn't call to his innovation the one that calls to his innovation means he's out there telling his innovation and there's another person when he goes home and he closes the door he practices his innovation if he does it that's between him and Allah we're not saying what he's doing is good we're not saying what he's doing is good but he's not the same ruling as the one who's coming out and propagating his evil عندكم من الله فيه برحان look at this ابن حجر says what does it mean عندكم من الله فيه برحان that kufr that you're going to make him kaffir for where do you have to take it from brothers that تكفير brothers that تكفيروا حق الله حق الله that تكفير is the right of Allah ثم رسوله بالنس يثبتوا لا بقولي فلاني من كان رب العالمين ورسوله قد كفراه فداك ذو الكفران تكفير is Allah's rights and it's the rights of the messenger صلى الله عليه وسلم anyone Allah and his messenger made a kaffir we can make them a kaffir but because you saw someone do something and you said سبحان الله this is so big it must be kaffir it doesn't make it kufr استعضام الشيء just because you saw something to be very big it doesn't become kaffir because you saw it to be very big it doesn't it doesn't make him a kaffir تكفير it has to be evidence for it ولذلك لك بالحجر سلي عندكم من الله في برحان بالحجر سلي أي نص آية أو خبر صحيح لا يحتمل التأويلة ومختضه أنه لا يجد الخروج علي مادام فعلهم نحتمل التأويلة قال النووي المراد بالكفر هنا المعصية ومعنى الحديث لا تنازع ولا تنازع ولا تنازع ولا تنازع ولا تنازع ولا تنازع ولا تنازع ولا تنازع ولا تنازع ولا تنازع ولا تنازع ولا تنازع ولا تنازع ولا تنازع ولا تنازع ولا تنازع ولا تنازع ولا تنازع ولا تنازع ولا تنازع ولا تنازع ولا تنازع ولا تنازع ولا تنازع ولا تنازع ولا تنازع ولا تنازع ولا تنازع ولا تنازع ولا تنازع ولا تنازع ولا تنازع ولا تنازع ولا تنازع ولا تنازع ولا تنازع ولا تنازع أبوه ريرا تسمعت الصادق المزدوق يقول هلك تؤمنت على يدي غلمة من قريش فقال مروان لعنة الله عليهم غلمة فقال أبوه ريرا تلوشيت أن أقول بني فلان وبني فلان لفعلت فقنت أخرج مع جدي إلى بني مروان حين ملكوب الشام فإذا رأىهم غلمانا أحداثا قال لنا عسا هؤلاء أن يكونوا منهم فقلنا أنت أعلم الملكوب الشام فقال هلك أمتي المزيدوق يقول هلك أمتي المزيدوق يقول إذا أنت أعلم إذا كانت نادي على يدي غلمة سفهة المزيدوق يقول إذا كانت نادي في موضوع صديقي تقول إذا كانت نادي على أخبار صديقي وغيليما تسغير when you make the word small Who are they? They are people who are foolish and very young and don't have the wisdom The destruction of my Ummah is in the hands of these youths That's what the Prophet ﷺ is saying بقاردا سلحدثنا موسى بن سماعيل أبو سلمة التبودك قال يسلحدثنا عمر بن يحي بن سعيد بن عمر بن سعيد قال أخبراً يجدي سعيد بن عمر بن سعيد قال كنت I was sitting جارساً مع أبي هريرا I was sitting with أبو هريرا في مسجد النبي صلى الله عليه وسلم بالمدينة I was sitting in the Prophet ﷺ's Masjid وما على مروان ومروان ابن حكم was with us مروان ابن حكم by the way He becomes leader later تولى القضاء فيما بعد After later he becomes the leader مروان ابن حكم أبو هريرا said The Prophet ﷺ told us هلكة أمتي the destruction of my Ummah is على يدي غلمة That's one narration And that's the narration of Bukhari Brute من قريش And these foolish ones are from Quraish Young foolish people from Quraish مروان said When Abu Huraira told him that He said لعنة الله عليهم غلمة He said what? He said لعنة الله عليهم غلمة The word غلمة and wise منصوب على اختصاص Meaning these people are يشتريكتم وكاسم By the way مروان ابن حكم The people he's cursing are actually from his offspring He doesn't know them They what? They came from him مروان ابن حكم He's the one who gave birth to these children who later take over Are you with me brothers? Now here مروان ابن حكم He cursed these people Okay He cursed them And The scholars here they discuss Are you allowed to do لعنة A curse or something like that Can you do that? What's the ruling? Of لعنة ظالم المعين A oppressive person Can you specifically say فلان ابن فلان May Allah curse me upon him Can you say that? The scholars they discussed it Are we all together? Like يزيد من معاوية And حجاج من يوسف And others like that Are you allowed to curse them? الامام أحمد رحمه الله He's son صالح I asked him a question صالح ابن أحمد ابن حمل الامام أحمد صالح He asked him He said إن قوما يقولون There are a group of people Here They are saying إنهم يحبون يزيد They say they like يزيد من معاوية They say that الامام أحمد He said يا أبو ناية my son و هل يحبوا يزيد أحد Is there anyone Who's going to Allah يزيد يؤمنوا بالله Who believes in Allah واليؤمن آخر And believes in the day of judgment Is there anyone Who believes in Allah And the day of judgment كان الله يزيد من معاوية فقلت أعين يا أباتي my fada فلماذا لا تلعن Then why do you curse Why don't you what Curse Why don't you curse فقاله يا أبو ناية my son متى رأيت أباكة When did you see your fada يلعن أحدا When did you ever see your fada curse a person specifically Have you ever seen your fada ever curse someone specifically إذا الامام محمد All the son was Salih right Salih was all the son of an Imam محمد And his youngest son was who ها عبد الله عبد الله was the youngest one Between عبد الله and Salih is over 20 years And who is Muigah And hungry for knowledge Both of them عبد الله عبد الله really used to study ولي ذلك صالح who used to sleep in his dad's desk used to get tired and just go to sleep And عبد الله as a young kid would write take notes and he would write and Salih would be sleeping and Ahmed would get angry and he would say to the mother of Salih What is this Look at him he's sleeping in the middle of the desk he wants to go to sleep As for عبد الله لكن لازم أبو he was stuck to his fada he used to take from him narrate from him and he narrated a lot from him and he's a narrator narrated from the Musnid from his fada and worked on a Musnid عبد الله صالح I asked my fada about Yazid are we all together So يزيد is differed upon by the way some there's a difference of opinion amongst the salaf regarding Yazid some defend him and the view that شيخ وليسام تيمير did take was the view of defending him and some of the scholars they don't defend Yazid they saw him as an oppressive leader حجاج we're going to come to him soon and we're going to see who he is soon insha'Allah he's going to come to us his story and what he did حجاج يبن يوسف الثقافي So are we allowed to curse a person specifically and Imam Muhammad he didn't want to do it that which seems apparent is you're not allowed to curse a person by their name but you are allowed to curse a person by their description like the Prophet when he said لعن الله والسارقة may Allah curse upon a thief general may Allah curse upon the thief but when the Prophet named a group of people by name and he said اللهم العن فلان اللهم العن فلان اللهم العن فلان اللهم العن فلان or Allah curse be above so and so and so and so and so the ayah came downليس الع كامل المعلومن Mohammed This is not your affairs This matter is not for you The ayah came down turning the Prophet of for cursing يخبرون أنه يعمل أصدقائه. يعمل أصدقائه. ويأتي منه بعض الأشياء في الشباب. وهي أن أبو حريرا يعمل أصدقائه. ويخبرون أنه لا يتكلمه. لماذا يخبرون أنه لا يتكلمه؟ The reason is because of the issue that Abu Khari wants to point out here, which is that if he mentions their names سيترتبوا عليه من المفاست. مالله به علي. There's going to come a lot of trials and tribulations from it. The people are going to uprise and they're going to cause mischief on this earth regarding it. So Abu Huraira would hold that information and didn't tell anyone about it. and he died without even mentioning it. but he mentioned what year it's going to be. انه يعلم what year is going to happen وقال الله هما أبو هوريرا يقول هذا الله هما أو الله إن أعودوا بك من رأسي السيطينة I seek refuge in you from the year 60 هجرية when 60 year هجرية starts Oh Allah please don't make me reach that وإمارة تصبيان and when these foolish kids come into power Oh Allah please take my life before that سنة سيطينة was the year يزيد المعاوي to cover and Abu Huraira died what? 2 years before that He died in year 58 and some of the rewayat mentioned he died 59 1 or 2 years before it سنة سيطينة who took over يزيد المعاوينة يزيد المعاوينة took over at a time when they were senior companions of life like عبدالله المعمر was alive like for example حسن من العليم حسين من العليم was alive حسن already died long time like حسين من العليم is alive صح and we all together brothers and it was at the time of يزيد المعاوية that the noble companion was killed حسين من العليم in Karbala صح حسين took حسين went to Iraq because of the people of Iraq inviting him and telling him to come over and when he got there with 70 family members of his and his children and his wives what happened the army and the men of يزيد المعاوية who were appointed in Iraq what did they do they surrounded what حسين من العليم and حسين من العليم when he realized that he's not enough to fight he surrendered and he said look I want I'm giving a proposal I want to be followed one let me go back to Medina I'm just going to go back to Medina and let's stop this number two he said to the man send me to who يزيد المعاوية in Sham let me go to him I'll talk to him man to man and the third one is if you don't want to do those two for me then send me to the Thugur the Buddha I'll be a Buddha patrol for the Muslims those three is what I request for are we all together just three options and it was it was then said to حسين من العليم و العطاري but neither of those three are going to be done for you the only way you're going to go to يزيد المعاوية is humiliated you're going to be chain number one you're going to be placed on a donkey you're going to go to him ذل and belittled and put down حسين said my nefs can't accept that I can't let that happen so he took all of his wives and his children and the children whose grandchildren and his all of them they put them behind and he said I'll fight and حسين got killed in that place that day so these were the evil things that that happened at that time so even that though the truth should be mentioned when the issue reached يزيد المعاوية and it was informed that حسين was killed he said why didn't you guys bring it to me why didn't he he requested for three options one option should have been given to him يزيد did say that but the people who were placed in power in Iraq for يزيد they were what they were those type of people they were those type of people so these are people who are foolish in their decision making and this teaches us another thing which is brothers and sisters the importance of those people who are old in age this حديث benefits us the people who are senior in age and their value the people who are senior in age they're the ones that we go to and we reference back at the times of fitan times of trials and tribulations we don't go to the young people we don't go to the people who are young however much knowledge we think they have we go to the kibar those who are old in age الذين جمعوا بين العلم والخبر those who combine between knowledge and what wisdom are we all together that combine between what knowledge and wisdom because the reason is because the people who are old in age with the knowledge that they have they don't have the حضور the dunya the love of the dunya and they can't be swayed off because all they're waiting for is years to live and die so those are the type of people that are referred back to at that time also what he's taken from this حديث is and he's benefited from this حديث is when Abu Hurain said اللهم إني أعوذ بك من سنة ستينة أما من رأس ستينة وإمارة الصبيان it shows us and we take from this حديث إبن حجر said how it's recommended to run away from places of trials and tribulations places where they are fitan happening don't stay around don't be in those places the lands of the non-Muslims leave it lands where they are fitna even if it's land of Muslims if you can't practice your religion just leave it and go حافل محجر what he said he said ويأخذ من هذا الحديث إستحبابه هجران البلدة التي يقع فيها إظهار المعصية فإنها سبب وقوع الفتن التي ينشع عنها عموم الهلاك قال ابن وهب عن ابن عن مالك تهجر الأرض التي يصنع فيها المنكر فيها المنكر some of the Salaf they used to come to a land and if they stayed in that land for one day and no one came and asked them any questions like Sufiana Thori when he came to a land and then no one came to him to ask him questions or he didn't see no students of knowledge and then he said to his students come on let's leave this is أرضو صوء an evil land this is not a place where people don't want to learn the religion and they're not hungry for knowledge this is an evil land let's leave it we take that from the the حديث also ابن وبطال he extracted from this a point that I mentioned before but it's worth mentioning it ابن وبطال رحمة الله he's one of the شراحة بخاري he explained بخاري I'm reading it from the كتاب فتحو الباري he said وفي هذا الحديث أيضا حجة اللي ما تقدم من ترك القيام على السلطاني ولو جارع in this حديث there's another benefit which is what we mentioned before that you can't go against the oppressive leader because he صلى الله عليه وسلم أعلم أما أماه ريرا بأسماء هؤلاء ابو غريرا knew the names and the prophet told him the names وأسماء أباهم and he even knew the names of their fathers ولم يأمرهم بالخروج عليهم and the prophet never told him go against them and ابو غريرا didn't say to Marwan Ibn Hakim when you see these people go against them he didn't say that مع اخبار أن الألاك الأمة على إيديهم even though he mentioned to them that when they come they're going to bring destruction you see لكون الخروج أشدوا في الهلاك وأقربوا إلى استيقصال من طاعتهم the reason half of them how they said this is because you go in against them is going to bring a greater fitna than the corruption that they're going to bring فاختار أخفى المفسد داتيلي وإيسر الأمريني and ابو غريرا looked at the two issues and also before him the prophet صلى الله عليه وسلم and the people were instructed the lesson of the two homes the lesson of what the two homes and also the issue that Marwan Ibn Hakim his own children were these people ابن حدر mentioned it he said تنبيه يتعجبوا he said it's fascinating ملاعني مروان الغلمة it's fascinating that Marwan cursed these young foolish kids مع أن ظاهرة أنهم من ولديه even though these are his own offspring فكأن الله تعالى ابن حدر is saying it's as though فكأن الله تعالى أجرى ذلك على الإسانين it is like Allah تبارك وتعالى wanted this to come from the mouth of مروان ابن حكم ليكون أشد في الحجة عليهم لعلهم يتعيضون so it can become more of a proof against these foolish people that their forefather had said that نعم ألمام البخالي رحمه الله إذا انسى الباب وقولي النبي صلى الله عليه وسلم ويل لله رب من شررين قديقة رب قال حدثنا مانك بن سماعين قال حدثنا ابن عيينة أنه سمع الزهرية عن عروة عن زيناب بنت أم سلمة عن أم حبيبة عن زيناب بنت جحش رضي الله عنه أنه أنها قالت استيقذ النبي صلى الله عليه وسلم من النوم محمرا ووجه يقول لا إله إلا الله ويل لله رب من شر قديقة رب فتح اليوم من ردم يأجوج وما جوج مثل هاله وعقد سفين تسعين أومئة قيل أنهلك وفي نصالح ونقال نعم إذا كاثور الخبث قال حدثنا ابن عيم تان زهري وحدثني محمود قال أخبرنا عبد الرزاق قال أخبرنا معمر عن زهري عن عروة عن اسام تبن زيد رضي الله تعالى عنهم قال أشرف النبي صلى الله عليه وسلم على أطم من آطام المدينة فقال هل ترون ما أرى قال لا نرى قال فإني لا أرى فقال فقال الفقالısיים وال assembled 이제 أراد خطل خطة هي الفطور واحد وسأخبر حورض السمجر سمجر سمجر خطوة خطوة دار호 الري بعد خاطر خطا الوقت when the destruction is happening is used when it is used also it is used so it's used before when it's about to happen and it's also used when it happens it's used when it's about to happen and it's also used when it happens that's the usage of the word that's when it's used لكن the word means عذاب the word ويل means عذاب and there's another view which is وادن في جهنما it's a valley in جهنما and this is transmitted from the Prophet صلى الله عليه وسلم the أبي سعيد الخذري و he said عن النبي صلى الله عليه وسلم قال that the Prophet said الويل وادن في جهنما يهوي فيه الكافر و أربعين خريفا قبل أن يبلغ قعراه حافظ البلو كثيرا و he said لم ينفريد به ابن اللهيعة ولكن الآفة من من بعده وهذا الحديث بهذا الإسنادي مرفوع المنكر والله و عالم the ruling of this حديث is disputed whether the Prophet said it or not which is that ويل لون is a valley in جهنما it's the name of a valley in جهنما it is also being transmitted from عبدالله من عبس that he chose the opinion that the word ويل لون is وادن في جهنما why did the Prophet restrict the Arabs why did he say ويل لل العربي destruction is to the Arabs or the Arabs the destruction is to the Arabs why did the Prophet specifically say Arabs why Arabs over everyone else ابن حجر sayyiz رحم الله و تعالى إنما خص العرب بالذكر لأنهم أول من دخل في الإسلام the reason is because they were the first people to enter Islam و للإنذاري بأن الفتنة إذا وقعت كان الهلاك أسعر إلي and the second reason is that when the fitna happens the people is going to most suffer from it is the Arabs first they are going to suffer the most from it those are the two views that I mentioned here the third view that I think is the strongest is that they were the only Muslims at that time the overwhelming majority of the Muslims the bulk of the Muslims that were sitting in front of the Prophet was who the Arabs and sometimes I want to mention this point which is important brother sometimes you find some people that belittle the Arabs and this is very dangerous very dangerous لأن the Prophet is an Arab and belittling the Arabs can encompass the Prophet in there as well it's very dangerous and we all together brothers the Prophet SAW chose them if you have something against a particular person then name that person and deal with that person like in to take the whole entire people that the Prophet was from and Abu Bakr was from and Omar was from أثمان was from and Ali was from and this concept of belittling the Arabs came through colonization and it's come from the non-Muslims and we all together it's a stepping stone to belittle your scripture and your religion and we all together brothers لأن I've said this before the Arabic language is the language of every single Muslim okay the Arabic language is not owned by the Arabs it's owned by who? every Muslim that's your language the Arabic language is what? it's your language so the Prophet SAW mentioned the Arabs here this hadith there's a benefit that I want to mention regarding it this hadith and the Rewire that we have in front of us right now or the one that I just read right now ألمان ماليك ألمان البخاريو he said everybody if you can just look at your copy إن شاء الله تعالى it's a very good benefit here he said so the first one is what? بينت أمي سلبا that's the first person underline that name okay زينابا بينت أمي سلبا underline that name the second name that I want you to underline is أمي حبيبتا that's the second name the third name is زينابا بينت جحشن the third name is زينابا بينت جحشن that I want you to underline those three are female companions these are what? they are ثلاثوا صحابيات three female companions and I'll mention the benefit later regarding this إن شاء الله تعالى after the صلاة المغرب إن شاء الله