 فشرف بالاشتغالي بالعلم ولا تبغي به ما عشت يا بابا دالا وياله من شراف عظيمي And no one is above advice and no one is above admonishment صح؟ Everyone can be advised and everybody can be told what is wrong with him So there is nobody who has any rights to say what are me You are telling me This is not how our religion works This is not how it works Also the other benefit that we take from it is that the Prophet صلى الله عليه وسلم When he told the fourth one is When you tell a person that you are wrong You always tell them why or where they went wrong When the Prophet صلى الله عليه وسلم he said He didn't just leave it there He said For verily what you advise him against It's actually a broad from the broadest of an Eman And you explain to the person where you think they went wrong So they have understanding And that's what the Prophet صلى الله عليه وسلم had taught Because we don't want the people to become blind followers Whenever they are told to do something They just do it because they were told to do it Now Chapter The statement of Allah سبحانه وتعالى وصورة التوبة But if they repent and accept Islamic monotheism And perform a Salat and give the Zakat Then leave their way free And narrated by Ibn Umar رضي الله عنهما That the Prophet صلى الله عليه وسلم said And ordered by Allah to fight against the people Till they testify that none has the right to be worshipped by Allah And that Muhammad صلى الله عليه وسلم is the messenger of Allah And to perform a Salat and to give the Zakat So if they perform all of that Then they save their lives and properties from me Except for Islamic laws And their reckoning will be with Allah Chapter So if they repent and perform a Salat And give the Zakat then leave their way And the Bible is chapter here The fifth ayah of the Quran الله سبحانه وتعالى says if they repent Repent from what من الشرك والكفري If they repent from this belief And polytheism And they come to Islam But then look The repentance is it's not unrestricted It is توبة المشرطة It's a conditional toba That has to come with it It can't just be إلا الله ، واستغفر الله ، لا الله يقول ، فإن تابعوا إذا يستغفروا وقاموا الصلاة ، هذا ما هو الأطف أنه يجب أن يكون معه يجب أن يكون معه ماذا؟ يجب أن يستبعوا وقاتلوا الزكاة ويجبون الزكاة فخلوا سبيلهم يعني ، لا تقتلواهم لا تقتلواهم لا تقتلواهم لا تقتلواهم يعني now they've become your brothers there's no need for you guys to ever have a fight again so here this hadith shows us that after the person repents if he doesn't come with the prayer and if he doesn't come with the zakat that that person hasn't fully if the repents is going to be accepted from them because the hadith has a what it has a mantok and it also has a mafum the mantok of the hadith is of course what it says that if he repents comes with the prayer gives the zakat then leave them alone and don't fight with them there's no need to fight anymore they're your brothers right what about if they don't pray what about if they don't pray zakat it means they haven't repented and their repentance is not accepted so what does that show you that the person who leaves the prayer is what he's كافر مشرك that's why the evidence of the scholars used to show that anyone who leaves the prayer is at this parima is this daya فا انتابوا وقاموا صلاةهم واتوا with zakat فخلوا سبيلهم فخلوا سبيلهم this is also a refutation on who على المرجع the deviated group who said what أن الإيمان لا يحتاج إلى عمل that the iman does not require action this is a refutation on them how is it a refutation on them because look وقاموا صلاة واتوا with zakat it's actually added to their belief so for them to have iman they will have to come with صلاة and zakat are you with me without it there's no religion that's going to be accepted from them the prophet صلى الله عليه وسلم حدثنا عبد الله ابن محمد المسندي قال حدثنا ابو روح الحرمي يبن عمارة قال حدثنا شعبة عن واقل ابن محمد قال سمعت أبي يحدث عن ابن عمر أن رسول الله صلى الله عليه وسلم قال أمرت أن أقال أمرت when the prophet says that he means أمرني ربي my lord come on with me when the sahabah say أمرت أمرنا أو نهيت أو نهينا if the sahabahs they say that they mean who is the one who is commanding them فمن الامر who is the nahi the one that prohibited them they mean the prophet عليه الصلاة والسلام so when the companions say أمرت and when they say أمرنا they say نهيت أو نهينا they mean the prophet but when the prophet says that what does he mean الله does that make sense and this is what the قال ابن صلاح رحمه الله he took and this is also the قول ابن كثير took in his الاختصار في علوم الحديث أحمد شاكر except he agreed with him on الباعة الحديث ابن حجر also mentions that as well in his نقبة الفكر ونشالح نوسة النظر في توضيح نقبة الفكر نعم أمرت أن أقات للناس حتى when the prophet means by أمرت أن أقات للناس I was commanded to fight with the people اي if I call them to the religion and they don't accept then I fight with them that's what it means أمرت أن أقات للناس حتى يشهد أن لا إله إلا الله but then if they say لا إله إلا الله حتى هي إزل الغاية until they say لا إله إلا الله that's when I leave them alone أن محمد رسول الله and I'm a messenger from الله سبحانه و تعاله ويقيم الصلاح and they established their prayer ومعنى يقيموا يقيموا means ويصلول ويحافظون they protect it's أركان it's واجبات it's شروط they protect all of that then I will so it's not just مجرد just throw yourself on the floor it means you come with the أركان you come with the prerequisite the شروط you come with the واجبات نعم ويقيم الصلاح ويقيم الزكاة and they give الزكاة المفروضة الزكاة that's obligatory on them نعم when it reaches the نصاب it reaches the amount وحالة عليه الحول the سيالي سيكو goes by and there is no مانع no prevention on his side that's preventing him like debt because there's debt on your neck then you don't have to pay your الزكاة none of that is in place so the شرط is there the the you have to pay the الزكاة نعم فإذا فعلوا ذلك ذلك فإذا فعلوا if they do ذلك المشار إليه that which has just been mentioned which is what شهدوا شهادة and they testify to the two testimonies أشهدوا الله إلى الله أشهدوا أن محمد الرسول الله وصلوا and they pray وأدوا الزكاة and they fulfill the الزكاة and they do that what happens أصموا مني دماؤهم أصموا I'm preventing and I am stopped from their blood نعم وأنوالهم and their wealth I don't spill their blood nor do I take their wealth إلا بحق الإسلام unless they go close to an Islamic reason to kill them for example they kill another person صح وحسابهم على الله and their accountability is with Allah what does that mean their accountability with Allah if they falsely pray they falsely say the shahadate and they falsely pay the zakat just to look like the Muslims from the outer that's not our business we're just going to judge them from the apparent what's in their heart is between them and Allah وحسابهم that which is inside their heart is with Allah our job is not to check people's hearts and والله he just took Islam let's give him a three month probation period we have to check him we have to sneak into his house and find out what he's doing that's none of our business if he takes Islam from that وحسابهم على الله تعالى نعم who ever says that so this hadith sorry this hadith there's many benefits that we take from it number one we took the call of if they repent benefits from what it means for intabu we're also learning the second hadith is what منزلة الصلاة the status of the prayer and the status of the zakat in Islam of course before them too the status of شهادة also this hadith is the hadith that scholars used بعض العلماء is some scholars of hadith they used على منترك الصلاة anyone who leaves of the prayer deliberately he's killed and even then there's still a discussion amongst the scholars there's still a discussion amongst the scholars number four this hadith shows us their repentance is accepted even from a كفر their repentance is accepted from the kafir and there's no action worse than كفر a person can come with even then it's accepted from them for if they repent and they pray Allah who's going to accept it from them even though they said statements which were disbelief and bad things and then if a person repents from smaller than كفر we should accept it نعم number five the أحكام the rules and the regulations are based on the apparent الأحكام تبنى على الظاهر the أحكام are based upon the apparent أما بواطلهم أسفوا the internally وسئنهم فأمروهم موكلون إلى الله we leave that with Allah and we leave Allah to deal with them also this hadith is عام مخص عام مخص which is some people now may you know what's it called dispatches you guys know dispatches you know I record people like that but bring on BBC News so now I'm going to explain all about it which I said right now so hear it properly عام مخص it's general it's intended specification in it which is عديلة جيزية so they're not killed سيشة دوليلة not killed no it's not like that they're given جيزية to pay which is an additional external evidences that are used does that make sense the عديلة that the prophet say come on them حتى يعطوا الجيزية عيدي وهم صار غيرون is taken from them they pay tax and that tax brings them the rights to be protected no one's allowed to kill them no one's allowed to get use to them they don't have to leave their religion they can cannot believe in what they believe they pay that جيزية and the government make sure that they looked after صح and they become citizens of the people of that land صح نعم أزالله تبارك وتعالى يسيز قاتلوا الذين لا يؤمنون بالله ولا باليوم الآخر ولا يحرمون ما حرم الله ورسول ورسول ولا يدينون دين الحق من الذين أوتوا الكتابة حتى يعطوا الجيزية عيدين وهم صغيرون نميس 7 نميس 7 المفتاحة التي نخطأنا from this حديث is what أن أوت من بليفة إنها حرام منك تبارك تبارك بأوت من بليفة يوم الحق when you come في فرق الله أنت تجدون ما تقولون المنين أن يقتلون جيزية لزوالوا الدنيا أهوانوا عند الله يمن قتلوا مروءين المسلم أوت to be destroyed يكون أكثر أهمسا أقل الله أوت من بليفة هذا العالم العام أن تجدون هذا العالم العام أن تذهب في أعيان الله أكثر than one أوت من بليفة اليوم لو كنت أخبرنا أن الناس يكونوا أوت من أوت يأتيون لأحد يأتيون لأحد يجب أن نذهب يجب أن نتفنح لكن إذا كان بليفة أوت من بليفة لا أحد يشعر لا أحد يشعر المنين كانوا بليفة وقالوا ما أكثر than you ما أمر بأوت than you إلا دم ومرء المسلم إلا بأوت من بليفة الإعلان المضد هي أمر بأوت من أوت من your إلا حسنًا الإسلام قضيت بأسرع بواسرع أن المسلم يمكن المتحدة إذا كان يؤتي امة من دينه فراء من الناس من المضد لما يأتي بأوت ايتك سأت المسلم الذي سنتقل و었어요 لماذا لماذا يعمل هل أنت ترى أن ترى لأحب الزيادة في هذا الدولة كانت تجدها مخلوقا أخر يوم في لندن، ويوز لندن البلدق رأيه فقط 19 سنة 19 سنة لأن السمالي ويوز لندن في ويوز لندن يأخذون يطلقون حدات ومعاهات لتخصوص قرير ومعاهات واحدة خاليدا فيها ستكون سيئة فأبا خاليدا فيها وغضب الله وعلي الله يصبح جائع معه ولعنه الله قرسه لعنه هو ماذا؟ اتضرض من رحمة الله الله سبحانه وتعالى انه لا يوجد ماذا لك وعلى الآخر في الوقت المجموعة من المجموعة لك هو سبيع ماذا؟ هو سبيع same in Canada الكثير من المجموعة الكثير من المجموعة are dying, dying every day in one area, one block it's disgusting brothers I went there, it's disgusting drugs دراهما معدودة pennies big guys are making the real money they're making the real money you're running around like a headless chicken trying to left over changes your life is gone you guys probably know more worse stories than I do but it's sad صحيح is it like that even here in Leicester it's very bad don't worry if I do look at you it doesn't mean you're the one who sells drugs so I used to sell drugs it's just a general okay some brothers start looking sad face it's like it's bad here it's bad here it's not that bad الحمد لله if we do 29 are you with me at least we've done half at least we've done we've done half so if we take it to Babu كفران العشير وكفرين دون كفرين if we do that that would be good at least we did half of كتابة إيمان yeah half we came here to do everything but we'll finish if you guys are all ready we can go to Fidder صبر today ايه شبتر who ever says that faith is actions إيمان مخالي said referring to the statement of Allah سبحانه وتعالى and this is the paradise which you have been made to inherit because of your deeds which you used to do a number of religious learned men explained the verse the statement of Allah سبحانه وتعالى so by your Lord or Muhammad صلى الله عليه وسلم we shall certainly call all of them to account for all that they used to do and the statement لا إله إلا الله that none has the right to be worshiped by Allah and Allah said for the like of this let the workers work بابوا من قال إن الإيمان هو العمل ألمان البخاري here is talking about the issue of what that the actions are what من قال those who said إن الإيمان هو العمل those who said that the Eman somebody might think to himself like does he not believe that why is he saying those who said صح بخاري says those who said that the actions part of Eman it means that he's pushing away from himself and he's attributed to a group right when this is actually a consensus we said there's no خلاف amongst أهل السنة so why is he attributed to it and it looks like there's no consensus in the issue how do we mention it there's كلمة محضوفة the scholars bring 2 كلمات are محضوفة one and these are the 2 احتمالات that he means بابو تصحيح من قال إن الإيمان هو العمل بابو chapter authenticating and agreeing with the ones who said that the Eman is actions that's one view bring the word تصحيح the second view is to say الدليل لمن قال إن الإيمان هو العمل the second word which is محضوف that they say is the evidence of the one who says that the إيمان is what it's actions and then he brings قوله تعالى و تلك الجنة التي أوردتمها بما كنتم تعملون بما كنتم تعملون is a بما كنتم تؤمنون that which he used to believe and that's why بما كنتم تعملون it means بما كنتم تؤمنون so if it becomes تعملون becomes تؤمنون it means الإيمان is what عمل that's the قول he's taking then he says و قال عدة من أهل العلم نعم have you read this و قال عدة من أهل العلم في قوله تعالى فو ربك لن سألن هم أجمعين أما كانوا يعملون عن قول لا إله إلا الله لمثل هذا فليعمل العاملون this ayah which is و تلك الجنة and paradise جنة التي أوردتمها in which you have inherited in which we have given you we've given you because the prophet صلى الله عليه وسلم told us that every single body has a place in jannah and a place in nahr صحيح even the disbeliever he has a place in jannah and in a place in the health fire he will be shown this is the place in jannah you could have gone to you missed out but now go to your place in the health fire the believer will be said this was a place for you in the health fire you worked hard you're not going to go there you're not going to go to your place in jannah everybody has مقعدون في الجنة و مقعدون في النه so now it will be said to the matilkel jannah and this is the jannah and let you أوردتمها which you inherited you've taken from the place that you were not going to which is the health fire are you with me some scholars they said أوردتمها from a disbeliever who could have got that place you inherited his position Chris who died upon disbelief إسماعيل you took his place you inherited his place that's what some scholars said are you with me and also the disbeliever he inherits the place of the believer in the health fire who was said to be in Chris you now inherited the place of إسماعيل in the in jannah then الإمام البخاري رحم الله روت فوربك لنسألنهم أجمعينا عما كانوا يعملونه فوربك بايولود لنسألنهم we will ask them and we will ask them and we will ask them because that noon is noon it's a key so we have to keep repeating it like that because it's emphasis الله said we're going to ask them surely we are going to ask him we're definitely going to ask them عما كانوا يعملونه that which they used to do they used to do here means عقولي لا إله لله he said a group of landed scholars have actually said يعملونه here means لا إله لله they used to do so that shows that لا إله لله which is إيمان is an action and that's what he's trying to he's trying to use it رحمه الله تعالى and then the plus point before the صلاة لمثل هذا فليعمل العاملون and the likes of this led the ones who work work for jannah so this shows what that the believer enters jannah because of hard effort and work he's put in actions that he's come with which will be said to him لمثل هذا I like this place in jannah فليعمل العاملون led the ones who are working work for it so no one enters jannah by just believing something or just having something in their heart there has to be actions which they come with in the same chapter narrated by أبي خرير رضي الله عنه that the message of الله صلى الله عليه وسلم was asked what is the best deed he replied to believe in Allah and his messenger the questioner then asked what is the next good deed in goodness he replied to participate in jihad in Allah's cause the questioner again asked what is the next in goodness he replied to perform حج مبرور which is accepted by Allah and it's performed with the intention of seeking Allah's pleasure only and not to show off without committing any sin and in accordance with the sunnah of the prophet صلى الله عليه وسلم حدثنا أحمد ابن يونس وموسى ابن اسماعيل قال حدثنا ابن يونس وموسى ابن اسماعيل قال حدثنا أحمد ابن يونس his name is أحمد ابن عبد الله ابن يونس but what بخاري did was and not only him but other scholars do is مصيبة إلى جده he was attributed to his granddad so instead of saying أحمد ابن عبد الله ابن يونس they said أحمد ابن يونس that's very common and that's done وموسى ابن اسماعيل is a متابعة is a متابعة فهو أحمد ابن عبد الله ابن يونس and this متابعة يسميها للعلم the scholars they call it what متابعة تنتامة there's two types of متابعة متابعة تام and there's a متابعة which is ناقص the متابعة which is تام is if the two narrators two narrators اشتركة في الرواية and sheikhil they both narrate from one teacher together ناقص قال حدثنا ابراهيم ابن الساعد قال حدثنا ابن الشهاب أن سعيد ابن مسجب أن أبي هوريرة أن رسول الله صلى الله عليه وسلم that the prophet صلى الله عليه وسلم was asked the statement which أن رسول الله صلى الله عليه وسلم that the prophet صلى الله عليه وسلم سؤلة was asked أيه العمل أفضل so here we don't know who asked the question so we don't know who the person is so can we weaken the narration because of that it doesn't harm us once it reaches أبو هوريرة ابهام السحابي سحابي لا يضر the ambiguity of a companion does not harm a narration because the companions all of them are عدول reliable but out of benefit we already know who the companion who asked this when we put other chains of narrations together the companion who asked this question his name is أبو در الغفاري رضي الله تعالى عنه he is the one who asked this question so if you بعطي طرق الروايات some of the narrations that have come it's become clear who is the one who is asking the question and that it was أبو در الغفاري but even if we didn't know that it was أبو در الغفاري رضي الله تعالى عنه you would still accepting it because it's what because it revolves around the companion and the companions are all reliable نعم أيه العمل أفضل when the prophet صلى الله عليه وسلم أيو means what which العمل هي it's actually مفرد مفرد لكن it's intended actions it means الأعمال التي يتقرب بها إلى الله which actions gets us closer to الله و تعالى that's the best so the prophet specifically being asked which action in which if we do it will get us closest to Allah which of the best which is the best action for us to do and remember the question here is asking what action he's asking what which action is the best and and right now باب من قال إن الإيمان هو العمل look at the prophet صلى الله عليه وسلم has said so look at the word أي العمل أفضل and look at the response that the prophet gives فقال إيمان بالله و رسوله so what is the prophet's want believing in Allah and the messenger the question was asked which is the best action and the prophet said believing in Allah and his messenger so believing in Allah and his messenger is an action and this is a refutation again on the مرجع who take the action out of مصمل إيمان they take the action out of the real meaning of what إيمان is that's the refutation on them are you with me brothers نعم قيلة ثم ماذا قال الجهاد في سبيل الله again the prophet again this is another evidence to show you a refutation of the مرجع when the prophet was asked which is the best action he responded with إيمان بالله then he mentioned الجهاد في سبيل الله in the context of what believing in Allah to show you again that جهاد في سبيل الله and الإيمان both of them are actions because they have been mentioned in the same context نعم because everyone knows جهاد is an action true or false so then if it's be mentioned in the same context that it's also the same as it نعم قيلة ثم ماذا قال حج مبرور and then the prophet was asked after that then he said حج which is accepted حج مبرور means لا إثم فيه ولا رياء there's no sin in it and there's no showing off in it some of the scholars they said no it means حج مقبول a حج that's accepted and you know there's a difference between حج صحيح and حج مقبول it's different a حج which is correct doesn't necessarily mean it's accepted صحيح نعم benefits that we take from this حديث is number one the first thing this حديث shows us that a person can get closer to Allah the greatest thing is what إيمانو بالله to believe in Allah and to believe in the messenger to believe in Allah and to believe in the messenger it's from the greatest action that getting closer to Allah number two منزلة الجهد في صلي الله the status of fighting for the cause of Allah تباركة وتعالى and the station of الحج المبرور how they've become so distinctly chosen from all the righteous actions that a person can do it shows you how high these actions are number three this حديث أوشو shows you the striving of the companions in asking beneficial knowledge they didn't ask يا رسول الله how people ask you when they get questions and answer session instead of asking you beneficial knowledge they choose not to ask those questions the Sahabas asked اي العمل أفضل what's the best action and the reason why they asked this is because they wanted to implement it in their lives so what we need to understand is ask is asking a good question is actually a station or a progress that you can reach a good question is actually the first step of actually coming righteous actions number four the messenger صلى الله عليه وسلم he used to be asked this same question so many times from different companions and he صلى الله عليه وسلم I would answer with different questions answers when he was asked before what did he say من سلم المسلمون من لساني and I get you got asked أي عمل أفضل what did he use for me ya تتعم الطعام وتقرأ السلام على من عرفت و على من who didn't know اضافة بآخر really why the process has changed between what to show you مرعا المخارطة look at the person you're addressing as the scholars they say تعمل كباري سمس صغاري بغة is good for you you might like a بغة but a new born baby that's not a good meal for it you might die from it so whatever good for you doesn't necessarily mean it's good for everybody okay just because you feel like it's good for you doesn't mean that it's good for everybody so you need to watch that and observe that number five what we benefit from it is how to reconcile between the statement of Allah كبارك وتعالى واتلك الجنة التي نورت من عبادنا واتلك الجنة التي أورت موها بما كنتم تعملون this eye what does it tell us that you have inherited جنة with what what's the reason why they inherited جنة because of actions they done right but then where do we take the حديث of the Prophet ليدخل أحدكم الجنة بعمله one of you is not going to enter جنة because of his actions so how do we reconcile between this آية and the hadith of the Prophet صلى الله عليه وسلم the حديث of the Prophet صلى الله عليه وسلم is saying that one of you will not enter جنة with actions that he has come with and then the آية here is saying واتلك الجنة التي أورت موها بما كنتم تعملون you inherited جنة and you've gained this position in جنة because of actions that you have done okay the scholars they mention and I'm gonna go I'm gonna go over it very fast and not spend too much time because I was told 15 minutes and I'm gonna stick by my words إن شاء الله تعالى is the eye what till and this is the importance of grammar واتلك الجنة التي أورت موها بما كنتم تعملون this باء is called باء السببية this is what باء السببية as for the باء inside ليدخل أحدكم الجنة بعمله this is not باء السببية it's known as باء العوض or باء المقابلة باء العوض or باء المقابلة so if since that the bats are two different bats then the meaning changes each one takes a different a different meaning okay ويبن القيم رحم الله is the one who brought this to our attention in his كتاب زاد المعاد في هدي خير العباد the other benefit that we take from this is the other benefit that we take from here is okay sorry there's three responses that the scholars gave so one response I gave which is that the bats are two different one bat is bat سببية and the other bat is called باء العوض والمقابلة the second response that the scholars reconcile between the I and the hadith is that what's being negated in the حديث of the Prophet that says ليدخل أحدكم الجنة بعمله that one of you will not enter جنة because of his action it means العمل المجرد just the mere actions okay and action just the mere action no one enters جنة because of the mere action rather what makes you go to جنة is with الله's acceptance right so the حديث is negating that you're not entering جنة because of the actions alone so where's the I say now you're entering جنة with the action that Allah has accepted from you also also the third explanation that the scholars give which is that the person enters جنة first of all ابتداء and first of all to enter جنة the person enters جنة because of Allah's mercy but then that action helps you to gain within جنة stations so what brought you into جنة the first place is Allah's mercy and then once you got into جنة what made you grow inside جنة is actions and they use the evidence of the Prophet صلى الله عليه وسلم إر إقراء read ور تقي and go up ور تل and recite the Quran فإن منزلتك in the آخر آية تقرأها because your final station is going to be the last verse which you which you read so they said that the way to reconcile between it is that the حديثة say ليندخل أحدكم الجنة بعمله is saying to you in order to enter جنة in the first place Allah's mercy is going to bring you to جنة no action can bring you to جنة and the آية which is saying واتلك الجنة التي أوردتمها بما كنتم تعملون is not talking about coming to جنة it's talking about growing and going levels in جنة and that's how they reconciled and those are the three أقوال إبن القي يمشن each and every one of them رحمه الله رحمة واسعة and I also think إبن حجر رحمه الله he mentions it my beloved brothers and sisters I'm going to conclude there anything which I have said that was wrong mistake error or shortcoming is from me and shaitan and Allah and his messenger are free from it سبحانك اللهم بحمدك أشهد أن لا إله إلا الله أستغفرك وأتوب إلي I also want to thank the message and the management of the message allowing me to explain the book having good thoughts of me and allowing me to come to help share my small little knowledge I also thank the brothers who were reading أبدا أبو بكر أبدا عمران for also reading the hadith in Arabic and English next time إشاء الله تعالى you guys have an idea of how we should be doing things إشاء الله so next time when we come we should start maybe from فجر and maybe take it up to something so we can finish the book إشاء الله تعالى so we're going to conclude there