 فشرف بل اشتغالي بالعلم ولا تبغي به ما عشت يا دا دا دا لا وياله من شراف عظيمي الحمد لله رب العالمين له الحمد الحسن والثناء الجميل وأشهد أن لا إله إلا الله وحده لا شريك له يقول الحق وهو يهد السبيل وأشهد أن سيدنا ونبينا محمد صلى الله عليه وعلى آله وأصحابه والتابعين لهم بإحسان إلى يوم الدين أما بعد إن شاء الله تعالى today we're going to start an explanation on the book مختصر الخصال المكفرة written by الشيخ العلمة عبد الرحمن ابن أبي بكر ابن محمد السيوطي المصري الشافعيو الإمام السيوطي wrote this book and إن شاء الله تعالى this is the book in which we will be explaining in this sit and this part before we go into the book إن شاء الله تعالى there are مقدمة introductions which I want to do the first one being التعريف بالمصنف the author of this book who is he and a bit about him إن شاء الله تعالى then إن شاء الله تعالى the second مقدمة which I want to go through is an explanation التعريف an explanation بالمصنف the book in which we're going to be going through a bit about it إن شاء الله تعالى regarding its naming what is it dealing with why this particular book إن شاء الله تعالى we will then go into the book بيدن الله الكريم the author of this book the author of this book is none other than the great famous Imam the great famous scholar that we all know of الإمام السيوطي رحمه الله his name is عبد الرحمن ابن أبي بكر ابن محمد السيوطي المسري والشافعي he's an Egyptian and he is one who ascribes himself to the شافعي مدهب إبن دأ دوة الإمام السيوطي رحمه الله classified himself as a مجتهد he has a book called حسن المحاضرة where he speaks about his own biography his own autobiography he has his autobiography رحمه الله رحمة الواسعة and he classified himself and categorized himself as to be a مجتهد he believed he was a مجتهد he didn't believe he was a مقلد and at his time the trials and the tribulations which he went through was that the people as you know تقليد the blind following has become very prevalent and due to that reason رحمه الله they didn't allow him to claim each تهاد they wanted him to be just a blind follower of the شافعي مدهب so they wanted to demonize him alienize him from the community and the people and رحمه الله so they called out for a debate and رحمه الله when they called him out for a debate he responded by saying to them I consider myself to be a مجتهد and you guys consider yourselves to be مقلد in blind followers they said a مقلد is not one who can debate you can't debate with me if you are a مقلد you have to debate with me as a مجتهد because a مقلد is a blind follower of a sheikh and as Imam عبدالبر brought in this kitab جامع بيان العلم وفضلي that the مقلد is never put in the category of the scholars a مقلد is never brought in the realm of a scholar عبدالبر brings إجماع on this and this kitab جامع بيان العلم وفضلي so they are in a predicament right now and the predicament that they are in is if they claim that they are مجتهدين then the debate won't go forward because they came to what he came to the conclusion he came to so the debate won't go forward and if they claim that they are مقلدين then they would have to find someone who is a مجتهد to debate or else the debate won't take place he also has another book where he talks about his biography which is talking about Allah's blessings on you from باب القولي فأما بالأمة ربكة فحدث speaking about the blessings that Allah has bestowed upon you so he talks about his life and what Allah has given him you see ألمام السورة رحمه الله and he claims ألمام السورة he says that every teacher that had ever taught me I became more knowledgeable than him in the particular field he taught me the field that he knows the شيخ the شيخ that I studied with that I took knowledge from ألمام السورة رحمه الله he said I became more knowledgeable than them in the books and the field which they taught me except one scholar except who ألمام على مدين البلقيني على مدين البلقيني which is the son not the father صراج الدين البلقيني and the reason I'm saying البلقيني is the correct way of saying it not البلقيني some people they say بلقيني ممشتهر على السنة and the correct way of saying it is البلقيني على كل حال he's the only scholar he said that became more who's more stronger than me in the field which he knows which is على مدين البلقيني you'd think better than me he said أن ألمام السورة رحمه الله he is أنا عالم a man who Allah تبارك و تعالى gave him understanding and comprehension of the funoon of the sharia like there's little a fun a field you would find except he has written a book in it and from the greatest book that he has written from the greatest book that ألمام السورة رحمه الله is his book الإتقان في علوم القرآن this book I'm presidented حقيقة الأمر the reality of the matter is this book الإتقان في علوم القرآن إذا طالب علم a student of knowledge reads it after having taken the science from scholars and people of knowledge and studied it and takes this book and studies this book he will come out with a lot of benefits and as you can see here right now سيوت is life what you can see from it is that as I said he's متفنين he knew فولون of the sharia he was good in حديث he was good in تفسير he was good in قراءات he was good in فق he was good in the language and etc what you can see from his life here right now is that this ideology that creeped into the Muslims later in life or in the later stages which is I'm متخصص I only specialize in this field I won't speak about any other field this is a بداع this is an innovation نعم a student of knowledge can later become talented in a particular field over the rest but that doesn't mean he can't speak about the others he has to have understanding of the other sciences he has to have some understanding there is a particular field that you're going to enjoy more a field that you're going to إن شاء الله تعالى indulge more into but you don't do إهمال you do not forsake the other field and have no understanding of it ألمام السيوطر رحمه الله he's called سيوطر نسبة is an attribution to إلى سيوط or you can say السيوطر or you can even say السيوطر نعم and it's a بلده مشورة it's a famous place في صعيد مصر in Egypt and I was there once it's a place in Egypt وَيُكْنَا بِأَبِلْفَضْلَ he's كُنْيَا is أبُلْفَضْلَ وَيُلَقَّبُ بِجَلَالِدِّينَ and his nickname is جلال الدين sometimes the scholars they summarize it they shorten it by just saying الجلال and what we know from the book that Imam Imam بكر أبو زيت رحمه الله Imam بكر أبو زيت حقيقة وزنعالم he wrote a book where he talks about these القاب and these كونة these nicknames in which people give themselves such as جلال الدين تقير الدين شهاب الدين these names and he mentions that these names pull and push the minimum أقل أحواليه the minimum it could be is what القراه that is disliked اللقل the minimum the reason of it being it falls under ما تضمنه من التسكير the person is praising himself and this truth the truth of this is that the truth of this is that it really is something that didn't come from the Arabs this wasn't something that the Arabs used to have it's something that came from the Ajam the foreigners those who are not Arabs ثم دبت في العربي then it creeped into the Arabs something that creeped into the Arabs later ألمام السيوط رحمه الله he was born on a Sunday in the month of Rajab when the year was 849 هجرية 640 800 the sheikh رحمه الله he died on a Friday 19 19 19th of جماد الأولى when the year was 911 and how old would he be then his age would be 61 right 62 62 yeah 62 ألمام السيوط رحمه الله was said that he came to the gatherings of ابن حجر العسقلاني as a kid a very young kid he saw ابن حجر rather his father his father brought him to ابن حجر when he was born and he asked ابن حجر to make dua'afa this young boy I saw ابن حجر made dua'afa السيوط السيوط رحمه الله رحمه الله رحمة واسعة was born in a مكتبة his mother gave birth to him in the مكتبة because his father was a scholar was a man of knowledge from a house of knowledge and his mother gave birth to him as I said in the مكتبة رحمه الله رحمة واسعة this book what is the name of it as I said it's called مختصر الخصال المكفر that's a name mentioned by some of the محقين the مفهرسو the scholars that placed naming of the book this is the name they gave it some called it تلخيص الخصال المكفرة and also others called it تجريد الخصال المكفرة and all three of those names they are very good names على كل حال but it became very well known for the first name مختصر الخصال المكفرة as this was the name that it was published on what does this particular book deal with this book deals with that a hadith of the prophet صلى الله عليه وسلم that speak about speech and actions that a person can do that he can come with that will allow him or her for their previous sins to be expiated in other words it is actions or speeches إن شاء الله و تعالى that if you come with your previous actions and your upcoming actions will be expiated for you this is what this book deals with the way that the methodology of the author of this book is that he basically starts with as we are going to see soon إن شاء الله is he is going to explain his intention إن شاء الله و تعالى and what he plans to be doing here very small and then he starts to go through the narrations and there are 16 narrations as we are going to see each narration إن شاء الله و تعالى as I said speeches and actions that a person can come with that will what that will allow them for their sins to be expiated for them the past sins and the upcoming sins but what Imam Hussein did not do was he did not bring the hadith with their chains so he didn't do that but instead what he did was he brought forward the scholars who brought it in their books بيانو مخرجيها من الحفاظ المسندين so if Imam إبلا بيشيبة brought it in his Muslim he brings it if أبو عوانا brings it in his صحيح he brings it if you know أبو داود he mentions it like that instead of bringing the chains for it they doesn't do that and he also mentions the name of the companion he mentions the name of the companion but what he did not do was what he did what he did not do was he did not mention he did not mention the درجة of the hadith the درجة of the hadith but what he did was he sufficed himself with mentioning the name of the scholar who brought it out so as I said if أبو عوانا brings it in his Muslim if أبو عوانا brings it in his Muslim or أبو داود or or or or he just suffices himself with that he doesn't go into what he doesn't go into the the chains and what he also doesn't do is he doesn't grade the narrations he doesn't do that this book as you can see is a summary and as he's going to tell us where he summarized it from before I go into that there is just one point that I wanted to mention which is there are books that are written in this field so Yorta is not the first to do it but rather he's not the last to do it as well so there are scholars who've done it before him and after him the scholars that had done it before him are many in number and they gave it importance just like he gave it importance right now by bringing the chains and narrations for it others have also done the same if for example you look at أمام أبو باكر أحمد ابن عالي ابن السعيد المروزي رحمه الله he he compiled all the all the narrations for it all the narrations that are paten it is a particular field particular subject he tried to bring all the narrations for it or he brought some narrations for it we're going to see later إن شاء الله أمام زكي الدين عبد العظيم المندلي the author of الترغيب والترهيب he also has a جز a small compiled narrations which is called جز أن في أحدية مغفرة ما تقدم ما تقدم وما تأخر من الدنوب he compiled it الإمام المندلي also from the scholars who wrote it is محمد ابن عبد الدائم ابن سلامة who is very well known as ابن بنت يازبقوا الوجوه المصفرة عن تيسين أسباب المغفرة again الإمام شهاب الدين أحمد ابن عليم لحجر العسقلاني رحمه الله he has a little رسالة like that as well which is مطبوح which is مطبوح it's published and it's called معرفة الخصال المغفرة للذنوب المتقدمة والمؤخرة it's published it's published also مرحان الدين إبراهيم ابن محمد الناجي والدمشقي it's a رسالة which he called it ما تفروا به الذنوب ما تقدم منها وما تأخر this is مخطوط it's not published yet according to my knowledge الإمام جلال الدين السيوطي رحمه الله he also has a نظم of it he has a نظم of this particular this particular subject he has a it's مطبوح it's published also جمال الدين محمد ابن عمر he has it it's called النبذة المختصر في معرفة الخصال المكفرة للدنوب المقدمة والمؤخرة and others there are roughly 17 scholars who have written in this particular field and then it's something that the scholars they gave it عيناية importance so it's something إن شاء الله that we also want because we want to come with actions that when we do بإذن الله الكريم or passes will be forgiven for us and the upcoming إن شاء الله بأوثا رحمه الله he started by saying بسم الله الرحمن الرحيم الحبد لله رب العالمين والصلاة والسلام وعلى سيدنا محمد وعلى آله وصحبه أجمعين وبعد فهذه رسالة لخصت فيها الخصال المكفرة للذلوب المقتقدمة والمتأخرة وقد ألف الحافظ بن حجر كتابا سماه بالخصال المكفرة للذلوب المتقدمة والمتأخرة وقد سبقه إلى ذلك الحافظ المنذري وقد رأيت أن أُلخ خص أحاديثه ليستفادة he started the book by saying بسم الله بسم الله الرحمن الرحيم and this is something we say and we always mention that started with the best mala in books in letters is a sunnah قولية and it's a sunnah فعليا right even that we said that the sunnah قولية is what is daif is weak the sunnah قولية is weak كل أمر in ديبال إلا يبدأ فيه ب بسم الله فو أبطا every action that the best mala is not started with is a disconnected act is insufficient we said that this hadith is weak so it is weak قولا but it is صحيح فعلا meaning from the أفعال of the messenger صلى الله عليه وسلم is that he used to start his letters that he would send to leaders he would start with the best mala as he did عليه الصلاة والسلام in the letter which he sent to هرق العظيم الروم صلى الله عليه وسلم والعريق الحافظ بالحجر العسقلاني فتح الباري which is the شرح صحيح البخاري he mentions because if the حجر has an explanation on صحيح البخاري and الإمام البخاري who started صحيح with what the best mala he didn't start with the بخاري بخاري start with the بسم الله and a half of the الحجر mentions why إمام البخاري who started with the بسم الله and not the سنة of the مسجع عليه الصلاة والسلام بسم الله الرحمن الرحيم in the name of Allah the most merciful the most gracious الحمد لله رب العالمين حمد and praise is for what فالله تبارك والتعالب والصلاة والسلام الصلاة we took the call of أبو عالية which is that it means أبو عالية الرحي it is what الله it is الله praises the مسجع في الملائي الأعلى in the high above الإمام البخاري brings it معلقا بسيغة الجزن والسلام means peace على سيدنا أو ماصة meaning the مسجع عليه الصلاة والسلام you see سيدنا أنا المحمد أنا محمد it's بدل عن سيدنا سيدنا is محمد you see على سيدنا أو ماصة and the prophet said this عليه الصلاة والسلام أنا سيد ولا دي آدم ولا فق I am the master of the children of Adam so our prophet is the say he's a master محمد محمد this master is who محمد من عبدالله محمد means the one who is praised a lot the one who is what he's praised a lot عليه الصلاة and know that our prophet is praised a lot and the one who tries to belittle the مسجع عليه الصلاة والسلام and belittle him الله told us in the Quran إن شانيكه هو الأبطار إن شانيكه هو الأبطار the one that tries to belittle and insult the مسجع عليه الصلاة والسلام that person is going to be disconnected that person is going to be الله سبحانه وتعالى is going to destroy him الله is going to destroy that individual لذلك the prophet when he when the Quraish at that time Quraish used to have a form of media pay attention here Quraish had their own media at the time of the prophet عليه الصلاة their media was what poetry and that's how they used to get their information around and they used to use that media to propagate the hate of the prophet عليه الصلاة والسلام so it's nothing new today so that they would make poetry about the messenger عليه الصلاة against the prophet عليه الصلاة والسلام والإذاليكه what did the prophet say to them what did he say to them they are insulting a مذمم وانا محمد the one that they are insulting is a مذمم the one who is not praise worthy the person who is not praise worthy a person who is blame worthy وانا محمد the one they they're insulting is not محمد it's a مذمم another one أنا محمد I'm the one who's praise the law عليه الصلاة والسلام so wherever they say about our prophet you just have to remember that that sub that insult and that name calling what you're saying that's مذمم that's one that's blame worthy as for our prophet who's محمد this is no our prophet whatever they say about him this is a go to water him عليه الصلاة والسلام على سيدنا our master محمد وعلى آله the one آله شيخ الإسلام الثاني ابن القيمة الجوزية he speaks about كلام a statement بديع which is amazing محرر في المرادب آله what's meant by the آله ابن القيم has a powerful explanation on what it means so if you go to his كتاب جلاء الأفهم في فضل الصلاة على خير الألم you go to فصل الرابع the chapter being باب الثالث you find ابن رجم يوم الله he speaks about what is meant by آل but the يطمعينوا إليه نفس is the is the is the is the is that is that is that is that is that is that is that is that is that is that is that is that is that is that is that is that وعلى آله وصحبه صحبه كما قلتنا هذا هو صحبه وصحبه هو ملقي النبي صلى الله عليه وسلم مؤمن به ومات على الإسلام ولو تخلل تردته وعلى الأصحة هل يوجد أي شخص مثله صلى الله عليه وسلم وقلت على الإسلام ترى أن حتى إذا كانت وقته وقلت ولكن وقلت إلى الإسلام ترى أن هذا الشخص هو still a companion still a companion وبعضوه لتأكيد وقلت إذا كانت وقلت هل أنت معي؟ إنه نائبه أنه يأخذ مكان أمه ونائبه يأخذ مكان أمه مهما يكون من أمه ما سنقول؟ أنه يأخذ مكان أمه نائبه إنه نائبه ونائبه لذا نقول إنه نائبه ولكن يجب أن تتبعه لأننا نسأل صلى الله عليه وسلم ولم يجب أن نقول وبعضوه وإنه مهم أن نحاول أن نتتبعه صلى الله عليه وسلم في عالمنا في عالمنا كل شيء يجب أن نفعل ذلك لذلك يجب أن نقول أمه بعد أن يتحدث فهذه رسالة لخصت فيها الخصال المكفرة للذنوب المتقدمة والمتأخرة أمه يقول لخصة لخصة أمه يجب أن يتحدث هذه رسالة التي أتحدث الخصال المكفرة خصة الخصال هنا are two types الخصال هنا are two things they are speeches and actions that a person can come with which will give him المكفرة للذنوب that will expiate you for your sins المتقدمة that which is to come والمتأخرة المتقدمة that which has been passed and the المتأخرة that which is to come so the sheikh here is going to bring in this this is what the book is about now is that he is going to be speaking about الخصال المكفرة the خصال المكفرة is what الأفعال والأقوال speeches and actions المجبة للتكفير للذنوب that will expiate us for our sins and our shortcomings it would have been better if the author instead of saying الخصال المكفرة للذنوب المتقدمة والمتأخرة it would have been better if he had said and called it خصال المغفرة للذنوب المتقدمة والمتأخرة and he didn't say مكفرة and he used the word مغفرة because as we are going to see later the narration that he is going to bring the word that is used isn't مغفرة the word that is going to be used is going to be غفرة له ما تقدم من ذنبي وما تأخر so مكفرة what would have been better is that he used the word مغفرة instead of مكفرة وقد قال فالحافظ ابن حجر and ابن حجر authored ابن حجر as we said his name is what احمد ابن علي he authored a book which we called معرفة الخصال المكفرة للذنوب المتقدمة والمتأخرة وقد قال فالحافظ ابن حجر كتابا اي بوك سماه which he called it بالخصال المكفرة للذنوب المتقدمة والمتأخرة وقد سبقه الى ذلك المندري and before ابن حجر الامام المندري came before him in this regard it is what عبد العظيم المندري the author of the كتاب الترغيب والترهيب he has a little recital which he called it جزء في احديث مغفرة ما تقدم وما تأخر من الذنوب so المندري is what is better in the naming because it has what جزء في احديث مغفرة it doesn't say مكفرة and as you all know is that these letters مكفرة comes from this root word of كافراء right فاء والراء in Mufares what does he say الكافر والفاء والراء أصلوا صحيح and what does it come from what's the original root that it comes from الثتر والتغطية it is to hide something صحيح you see that is what it comes from وذلك that's why the فامة is referred to as a kafir the فامة is called a kafir he's the one who does this المزارع كافران لأنه يغط البدرة because what he does is that he hides and he takes a seed and he places it in the earth so what he's doing here right now is covering it and he's hiding it in there so this is called كفر so these are characteristics which your sins will be what it will be concealed for you it will be what concealed for a person it will be hidden for them that's what it is وقد رأيته صيوطي said I saw أن ألخص أحانيثه ليستفاده that I summarized the narrations so a person can benefit from it وقد رأيته I saw he saw him in Hajar's book and he saw Al-Hafid Al-Mudri's book and he thought to himself okay how about I summarized it I summarized it why ليستفاده so the people can benefit from it and that's the concern that the علمة حفظ أمة and the Ummah is well-being that they author things for us to benefit from and it is also then upon us to benefit from those works of theirs the first of the 16 is the narration he started with which is بزار عن عثمان ابن عفان رضي الله تعالى عنه قال سمعت رسول الله صلى الله عليه وسلم يقول لا يسبق عبد الوضوء إلا غفر له ما تقدم من دنبه وما تأخر this hadith is sound narration it's a hadith which is what it's a sound narration it's a sound narration it's a sound narration and the wording that's being used here which is وما تأخر that's used وما تأخر is a زيادة which is شادة شادة means that it's not authentic it opposes generations of the scholars who are reliable it goes against their narration and as he mentioned right now all that in this narration is as بزار mentions in his كشف الأسطار that he says ولا نعلم أسند محمد ابن كعب عن حمران إلا هذا الهي ثمي ومنبع الفوائدي صدره البزار narrated this ورجاله موطوقون والحديث وحسن إن شاء الله ابن رجب says there's no problem with it وأصل الحديث في الصحيحين originally this حديث صحيحين بخارية المسلم في فضل الوضوع من طريق حمران عن عثمان من وجه ليس في شيء منها زيادة وما تأخر this wording وما تأخر is not in any of the زيادات or any of the narrations you see you don't find that زيادة in it ولمام وند محمد يقول رواه البزار بإسناد حسن ابن أبي شيبة as the author said he narrated in his Muslim and his Muslim and this we took you remember in kitab عمدة الحكام right عثمان رضي الله عنه he did the wudu for the people but in that narration if you go back because عمدة الحكام is the short of it is what مما تفق عليه شيخان so لا يسبغوا عبد الوضع no slave when you speak means places the water fully over himself he does it correctly makes sure every limbs has its rights given to it in its ablution if a person does that what will he receive in return ما تقدم من دم به the past sins and the things that he has done in the past it will be forgiven for him as for وما تأخر we said that he is a زيادة which is شادة and it goes against ما في صحيحين and you always have to remember the that go against صحيحين in زيادات you really need to always try to make sure that you double check لأن العمد الإمامين البخاري المسلم their only job and their concern was what الصحة authenticity they are the only 2 علماء who is صحة and تتقيق and تحقيق of narrations have been fully agreed upon لذلك أشيق الصالح من عبد الله العصيم has a shalha of this particular book that we are going through he says the following which I am going to read on you he says أن يتوقع طالب العلم يقول زيادة عما جاء في الصحيحين that he said is necessary that a student of knowledge he is he is diligent and he is also vigilant in accepting زيادات extra wordings that have come over what is الصحيحين بخاري المسلم وكما يكون هذا في ألفاض الأحديث فإنه يشبه أن يكون في الأحديث نفسها من ما يكون أصلا في البابي so this is the point that the sheikh says that I wanted to mention that a person is concerned in knowing that wherever you find that is additional to what is in بخاري المسلم that you have to give a look to it and verify and check a lot of the times it's not with them نعم حديث number 2 أخرج أبو عوانا الإمام أبو عوانا رحمه الله بلوت في صحيحه إني صحيح نعم عن سعيد ابن أبو وقاص رضي الله تعالى عنه قال رسول الله صلى الله عليه وسلم من قال حين يسمع المؤذين أشهد أن لا إله إلا الله رضيت بالله ربا وبالإسلام دينا وبمحمد صلى الله عليه وسلم نبيا ورسولا غفر له ما تقدم من ذنبه وما تأخر هذه حديث as we said or as we mentioned in our previous حديث of the first one which رسمان حديث رضي الله تعالى عنه this حديث is the same it's a sound حديث it's a hasan حديث it's a a hadith which is it's a hasan أنا أبو عوانا ألس فراييني رحمه الله when he's in his what he's مستخرج على صحيح مسلم that's what he brought it in that the prophet صلى الله عليه وسلم he said حين يسمع المؤذين أشهد أن لا إله إلا الله I testify that there is none worthy of worship except Allah رضيت بالله ربا I am pleased with Allah as my lord وبالإسلام دينا and I'm also pleased with Islam as my religion وبمحمد النبي وبمحمد صلى الله عليه وسلم and I'm also pleased with Muhammad as my prophet وفي لفظين in another wedding it says a Rasool and as my messenger anyone who says that after they have had the hadan غوفر الله ما تقدم من ذنبه he is forgiven for his past sins وما تأخر and that which is to come this is the same with this narration as well that the ziada is also not accepted it's a ziada which is it's a ziada which is وهي زيادة ليس بالصحيحة it is an additional adding which is not authentic it's not accepted so now the question that arises is that when does the person say this statement رضيت بالله أشهد بالله إلا الله رضيت بالله ربا وبالإسلام دينا وبمحمد صلى الله عليه وسلم when does the person say this الشيخ صالح ابن عبدالله العصيم he says واختلف العلماء رحمهم الله وعلى ذكلي من الأذاني على أقوالن the scholars they differed among themselves when this adan should be when should this dua be made when should it be said and then he chose the strongest of it all he says الصحوحة the strongest is that العبد يأتي به بعد قول المؤذلي he comes with it when the Imam says after the أشهد أن محمد الرسول الله this second hand so when the Imam when the Mu'adhin says أشهد أن محمد الرسول الله أشهد أن محمد الرسول الله then the person says it once he finishes saying that the listener he says his dua so that is the strongest that the sheikh رحم الله chose أخر جبن وهبن في مصنفه عن أبي هريرة رضي الله تعالى عنه قال سمعته رسول الله صلى الله عليه وسلم يقول إذا أمنا الإمام فأمنوا فإن الملائكة تؤمنوا فمن وافق تأمينوا تأمين الملائكة وفر لهم ما تقدم من ذنبه وما تأخر this hadith is as you can see narrated by ابلوهب الرحمه الله الإمام ابلوهب الرحمه الله he brought this narration in his what he brought this narration in his مصنف he brought it in his in his مصنف رحمه الله تعالى that the messenger عليه الصلاة والسلام he says سمعته رسول الله صلى الله عليه وسلم يقول I had the prophet صلى الله عليه وسلم السيد حلتها بهريرة إذا أمنا الإمام when the Imam says the ameen فأمنوا سيد آمين with him for verily the angels they do the ameen فمن وافق تأمينوا تأمين الملائكة فمن وافق تأمينه تأمين الملائكة anyone who is ameen and anyone who is ameen is in correlation with the ameen of the angels وفر لهم ما تقدم من ذنبه his passings are forgiven for him وما تأخر is a which is not accepted because it's what because the asal of this hadith is صحيحين بخاري المسلم ليست فيه هذه الزيادة this ziyadah it's not in it is not in it very good حافظ المحجر if you look at فتح الباري he mentions that this is he mentions that this is a what he mentions he says ذكرة الغزالي في الوصيط وفي الوجيز زيادة ذا ما تقدم من ذنبه وما تأخر and he mentions that this ziyadah from him and ابن صلاح is a زيادة which is حافظ ابن حجر ابن وهبن is who ابن وهبن المصري he's musannaf is not published yet some of it has been published from his جامع and some of it his muwata is also published some of it but he's musannaf لم يطبع بعده يحزن من ببلشتيات أخر جب الادم ابن أبي إياس في كتاب الثواب عن علي ابن أبي طالب رضي الله تعالى عنه قال رسول الله صلى الله عليه وسلم من صلى سجدة الضحة ركعتين إيمانا وحتسابا وفر له ذنوبه كلها ما تقدم منها وما تأخر إلا القصاص this hadith لا يسححوا إسناده إسناد is not accepted this narration is not accepted حافظ من حجره يسأل إسناده ضعيف جدا the chain of narration of it is very weak الإمام الخطاب he said وقاء قال الحطاب he said وابلو ماجه من حديث أبي هوريرة رضي الله تعالى عنه قال رسول الله صلى الله عليه وسلم من حافظه على الشفعة على شفعة الضحة وفر له ذنوبه وإن كان مثل زابد البحر أصل is intermediate and ibn maja as for this narration is weak as for the statement I deliberately didn't want to say is that الإمام السيوط رحمه الله ودريه سيه يسأل أخرج ابن أبي ياسن يسأل أخرج آدم ابن أبي ياسن في كتابي التواب عاليب نبي طالب رضي الله تعالى عنه يدرس رضي الله عنه كرم الله وجهة so here we say that him specifying علي with كرم الله وجهة this is not praiseworthy because it's something that creeped in by the rafidah they specifically want to say for ali something unique that we don't deny we want Allah to honor the face of عاليب نبي طالب but to specify علي with it when you just mentioned Abu Huraira when you mentioned other companions this is what something that ابن كثيرين did not accept in his tafsir also the wording that's being used here which is من صلى سدت الضحة this wording what is well known and transmitted from the scholars of hadith is that صبحة الضحة so صبحة الضحة is used not صدت الضحة so maybe it could be it could be a tasheef anybody who prays صلاة الضحة راك عتين and he prays in we say that he will be forgiven for his past sins and that which is to come ابن تيمير رحمه الله he mentions that this narration is not transmitted from the prophet authentically but what is known is this is a statement that has come from the companions those to come after as for the virtues of صلاة الضحة and the virtues pertaining to it then there is books written on it when he saw Buri he has a book called كتاب صلاة الضحة which he mentions in it a hadith many of them with their chains of narrations even كتاب زاج المعاد في هدي خيل العباد by he has chapters where he speaks about it وفر لهم اتقدم من ذنبه وما تأخرى إلا القصاص except what نعم the reason why قصاص has been said here in this narration or the hadith says it is because the قصاص is a right of the creation on you it's حقوق المخلوقين and as the Shari'a deals with is that you have to clear yourself from the rights of the creation as well because the حقوق حقوق الله the rights of Allah is محضة they are only his rights and there is حقوق which are مشترك they are Allah's rights and the rights of the creation the creation doesn't have his rights only whenever you wrong the creation you also wronged Allah so by coming with these actions it expiates for you the rights of Allah Allah will forgive you regarding it as for the creation you also have to get the forgiveness from them نعم so the rights of the creation doesn't drop from you like that واخرى جأب سعد القشيري في الاربعين عن أنسر رضي الله تعالى عنه قال رسول الله صلى الله عليه وسلم من قرأى إذا سلم الإمام يوم الجمعة قبل أن يثنية رجليه فاتحة الكتاب وقل هو الله أحد وقل أعوذ برب الفلق وقل أعوذ برب الناس سب عن سب عن غفر لهم ما تقدم وما تأخر This narration is weak ضعيف This narration is is weak It's a weak narration It's a weak narration شغل الباني رحمه الله بعيف الجامع هو أكشى even said that it's fabricated حافظه من حجر يسل فيه اسنادي هو ضعف وشديد جدا It's narration is excessively weak He says that This narration He says أخرج أبو سعد That's what he says right This is what's in نسق خطية the original copy That's what you find in it And this may be a mistake from the ناسخ the one who wrote the book Because the name is not أبو سعد The correct name is what أبو الأس عادي Is the correct name أبو الأس عادي And the translation of the author This is the name Is أبو الأس عادي And it is not أبو سعد والقشير يو He said that That the messenger The messenger The messenger من قرأ إذا سلم الإمام Whoever recites When the Imam says يوم الجمعة قبل أن يثني رجليه Before he opens his legs Before he opens his legs Before he opens his legs Meaning he moves from his position That's what it means And then he reads And then he reads And then he reads And then he reads And then he reads And then he reads And then he reads And then he reads And then he reads And then he reads And then he reads And then he reads And then he reads And then he reads And then he reads And then he reads And then he reads And then he reads And then he reads And then he reads And then he reads And then he reads وحتساباً غفر لهم ما تقدم من ذنبه وما تأخر ومن قام ليلة القدر إيماناً وحتساباً وغفر لهم ما تقدم من ذنبه وما وما تأخر هذه 3 حديث They are all narrated from Abu Hurairah That is originating in Sahihain بخاري المسلم They are all in what? They are all in Bukhari and They are all in Bukhari and Muslim You will find it there And there is none of them إيمخاري المسلم never does it say The word in وما تأخر So we say this is a ziada شادة لا تثبتو It's a ziada which is شاد and shad is from the types Which a narration is rejected for Right? So it's not accepted What is Sahih is that That the forgiveness is only for the previous sins في ذنوب المتقدمة The past sins As for the upcoming sins there is no evidence for that وآخر جنسائي في الكبير He says وآخر جنسائي في الكبير أشيخ صالح من عبدالله من حمد العصيم من فائدة Which he says يعني في سننه الكبرى الإمام النسائي has 2 books He has a sugar and I have a كبرى صالح من عبدالله العصيم points out إذ يقال لها السنن الكبير وسنن الكبرى So some scholars they call it سنن الكبير ويقالوا كذلك في كتاب البيهقي السنن الكبير وسنن الكبرى أسو بيهقي كتاب is also called الإمام البيهقي is a سنن right So it's also called وسنن النسائي الكبرى The سنن النسائي which is كبرى Is the one that إمام النسائي refer to as سنن كتاب سنن The other book of his الإمام النسائي السغرة is called المجتبة من السنن المسندتي Are you with me? The مجتبة is the سغرة المجتبة من السنن المسندتي Then because it became The first one was called سنن الكبرى The scholars started to refer to the مجتبة as a سغرة ثم غالب عند أهل العلم التفريق بينهما بجعل السغرة لقبا كتاب المجتبة وجعل الكبرى لقبا كتاب السنن نعم All these narrations what they show is that That the Prophet ﷺ says anyone who fast a month of Ramadan with with belief of Allah and hoping reward from him that person will be forgiven for their past sins Also the person who fast a month of Ramadan with ايمان احتساب He will be forgiven for his past sins Also the person who stands up the month of رمضان ليلة القدر Anyone who stands up in the month of رمضان ليلة القدر With ايمان احتساب That they are forgiven for their past sins As for to come sins There is no narration which is authentic in that وآخر جأبوا داود والبيهقي في الشعب عن أم سلامة رضي الله تعالى عنها أنها سمعت رسول الله صلى الله عليه وسلم يقول من أهل بحجة أو عمرة من المسجد الأقصى إلى المسجد الحرام وفر لهما تقدم من دم به وما تآخر وواجبت له الجنة This narration Which is narrated by أبو داود وانا البيهقي أبو داود وانا البيهقي البيهقي بورت it in كتاب شعب الإيمان الإيمان أبو داود وانا البيهقي بورت it in his what وانا السنن كتاب المناسك باب المواقيت أباني رحمه الله Weakened it وانا ضعيف الجامع وانا أيضا Weakened it وانا يتخرج لهدل وانا سنان بيداود بيهقي بورت it وانا شعب الإيمان شغل باني وانا أيضا Weakened it وانا السلسلة حديث الضعيفة This حديث شعب الإيمان أبو داود أبو داود أبو هلبي حج يتحني أبو who goes to Hajj أو عمرة من المسجد الأقصى من المسجد الأقصى إلى المسجد الحرامي تمسجد الحرام He will be forgiven ما تقدم منهم به وما تأخر He's passing them And he's upcoming وواجبت له جنة and jannah has been promised to him This hadith is weak And as I said in terms of his chain is weak What is also not acceptable from this narration Is the fact that it says That the person has to do his or the person doing his Hajj ويقوم بعمل حجة العمرة من بيت المقدس من بيت الأقصاء ويذهب بشكل مباشر ويقول المواقط المكان المواقط المكانية التي تضعها يذهب بشكل يذهب يذهب نعم عشق صالح ابن عبدالله العصيم يقول هذا الحديث ولم يثبت شيء من الأحديث المتضمنة مدحل إهلالي بالنسخ قبل ميقاته that there is no narration that gives virtue to what doing your إحرام before your ميقات okay but وإنما تبت ذلك عن بعض الصحابة كبن عمر عبدالله عمر as it is narrated by محمام صلعاني or sorry in his what in his the second volume in his amali so this he says that it is permissible to do your إحرام before the you're allowed to do that and he goes this goes against the statement of the scholars who saw it to be who saw it to be from the from the so he says doing your you're wearing your before the it's permissible وستنة so it's permissible for the person from outside the in which they are coming from for them to do the it is permissible for them شارعان number 10 أخرج أبو النوعين في الحلية وعلى عنهم قال سمعته رسول الله صلى الله عليه وسلم يقول من جاء حاجا يريد وجه الله غفر لهم ما تقدم من دن به وما تأخر this narration أبو نوعيم أصفهاني بوطنس كتاب حلية الأولياء والطبقات الأصفية that's the name of the book that's the name of the book that's the book this hadith this name you have to remember when they say it they always mean like this أبو النوعيم is always meant by generally like that أبو النوعيم الأصفهاني أبو أصفهاني but there are other scholars who are called like أبو نوعيم فضل من الدكائن who is sheikh al-Bukhari he's called it when scholars say أبو نوعيم they mean by أبو نوعيم الأصفهاني they mean it by him so you have to always try to know as a student of knowledge when names are unrestrictly said who is it generally well known like سفيان when it's said is it Thori or Ulyana who's the asal that as well as a written books on this so طالب علم student of knowledge should try to learn those names أخر أبو نوعيم في الحلية عن عبد الله بن مسعود ربي الله وإن تعالى عنه قال I heard the professor Aslam Hussein but this hadith as we said is it's chain of narration is what it's chain of narration is weak حافظ من حج الweekend in his معرفة الخصال very good من جاء حاجة يريد وجه الله وفر لهم ما تقدم من ذنبه وما وما تأخر من شخص يأتي حج يريد وجه الله سوف يتسلق وما يأتي حديث نبئ 11 أخر جاء أحمد ابن منيع وأبو يعلى في مسنده هما عن جابر بن عبد الله رضي الله تعالى عنه قال رسول الله صلى الله عليه وسلم من قضى نسكه وسلم وما المسلمون من لسانه ومن يده وفر لهم ما تقدم من ذنبه وما تأخر أحمد ابن منيع نبو يعلى بوت of them narrated in their مسندs they own both narrated in their مسندs من حديث جابر that the Prophet ﷺ has said so this narration again is it's chain of narration is what it's chain of narration is weak it's chain of narration is weak it's chain of narration is weak أحمد ابن منيع و安و Beginnoんです you can find it in the anyone who knows who used to who ends and means من لسانه from his tongue he doesn't harm the Muslims by verbally insulting them لذلك يجب أن تجد تلك التفصيرات التي تكون صحيحة فيها. هذه التفصيرات هي أيضاً قوية. ثاعلبي هو أمام تفصيرات التي يوجد. يوجد تفصيرات التي تتجد تلك التفصيرات. ونحن علينا تعرف المختلف بين الثاعلبي و الثعالبي. هذه التفصيرات يقول كشفل والبيان. الشباب الثعالبي الذي يمتلك التفصير هو أصبحت. الشباب الثعالبي الذي يمتلك التفصير هو أصبحت. على الشباب الثعالبي هو تفصيرات잖아. تفصيرات Negro وكما أننا يقول هذا. أصبحتوا أمام موز. هذه المساعدة هي موضعة حافظ محجر قلت إنه هو فيه يزيد ابنه أبان الراقاشي فيه و هو موضوع و محمد ابنه يونس و يوجد الكثير من المتحدث عنه أيضا سكوليس فسيلة باهم هذه هي المساعدة في هذه المساعدة أي شخص يقول من أخرا أخرا صورة الحشرية هذه هي المساعدة في هذه المساعدة أي شخص يقول من أخرا صورة الحشرية أنه سيكون خفضا للمساعدة و المساعدة أخرج عبد الله بن منده في أماليه عن ابن عمر رضي الله تعالى عنهما قال قال رسول الله صلى الله عليه وسلم من قادم مكفوفا 40 خطوة وفير لهما تقدم من ذنبيه وما تأخر عبد الله بن منده يجعله في أماليه المساعدة التي يجب أن تفعلها هو عبد الله بن منده ليس right المساعدة ليس عبد الله بن منده المساعدة يجب أن تكون أبو عبد الله ابن منده وهذا هو how it fell in the book التنويل والحواليك إذا عبد الله أشخص صالح ابن عبد الله العسيمي point it out so it should be أخرجه أبو عبد الله بن منده and the chain of narration for this حديث is weak it has been narrated in many different forms جه متعددة from many different angles لا يتموت منها شيء there is no correct version for it من قادم مكفوفن is a blind person so anybody who leads a blind person grabs him by the arm and takes him to a place or he leads him wherever it may be guides him and grabs him by the arm but 40 خطوة 40 steps you will be forgiving for your past sins and your upcoming sins the reason why مكفوفن is named the blind is called the مكفوف is because لأنه بصاره قفة because his eyesight is gone it has been blocked فاورطية عن رؤية ما يودي you can't see what he wants that is why it is called مكفوف وأخرج أحمد بن ناس صحن في فوائده أحمد بن ناس صحن is narrated in his فوائد عني بلعب باسن رضي الله تعالى عنهما عني النبي صلى الله عليه وسلم أدى فرصة عسلم السيد الشلق بأحمد بن ناس صحن الشلق بأبو أحمد بن ناس صحن عني بلعب باسن رضي الله تعالى عنهما عني النبي صلى الله عليه وسلم قال من سعى لأخيه في حاجة any person who strives in the support and help of his brother غوفر لهما تقدم من ذنبه وما تأخر you passed and your upcoming sins are forgiven for you this hadith is ضعيف لا يثبت أيضا this hadith is also weak it is not authentic it is not authentic نعم نمبر 15 وأخرج أبو الحسين عن السفيان وأبو يعلى في مسن ديهما عن ناس رضي الله تعالى عنه عني النبي صلى الله عليه وسلم قال إلا من عبديني يلتقياني فيتصافحاني ويصلياني على النبي صلى الله عليه وسلم إلا لم يتفرقة حتى يغفر لهما ذنوبهما ما تقدم منها وما تأخر this narration is weak this narration is also weak as for what the narration says is that there's no two slaves who meet one another and they shake each other's hands and they send salutation on the prophet عليه الصلاة والسلام except and they depart one another except that they are forgiven for their passing and their upcoming sins okay this hadith is weak as we said المصافحة عند اللقاء when you meet one another to shake each other's hands وقوع المغفلة فيها and receive forgiveness for that there are many hadiths that have come regarding that so there's no debate about that نعم but as for this particular narration it's not weak it's chain of narration is what is weak and the reason why the narration is weak is because of أحمد يبنو بكار يبنو حبان and he says he makes mistakes وضعفه يبنو عدي rather أبو الفتحة الأزدي he said that he criticized him for being a person who fabricates narrations دار قطني he said غيره أثباته منه other than him are stronger so he other scholars are stronger leave him alone the last narration which is وآخر جأبو داود وعاد is a صحابي جليل a noble companion you see here it doesn't say وعاد يبنو جبل on some of the noosex some of the noosex they say وعاد يبنو ألسن that's wrong وعاد يبنو جبل رسول الله صلى الله عليه وسلم when the messenger said من أكل تعامل ثم قال anyone who eats a food and he says الحمد لله الذي أطعمني هذا الطعام ورزقنيه من غيره حولي مني ولا قوة anyone who says this الحمد لله I praise this to Allah الذي أطعمني the one who provided for me هذا الطعام this food ورزقنيه and he provided me من غيره حولي مني ولا قوة it wasn't my hard work and my efforts that I brought this with no one does this غفر له ما تقدم من ذنبه he's forgiven for his past sins وما تأخر and that which is to come وما اللبس ثوب جديد and anyone who dresses with a new clothing فقال and then he says الحمد لله الذي كساني هذا the one who clothed me with this من غيره حولي مني ولا قوة it's not my hard work and my effort and my strength in which I brought myself this ولا قوة وفر له ما تقدم من ذنبه وما تأخر this person is what is forgiven for their past sin and their upcoming sin this narration which is the last one أبو داووو ذو نراتي لله also in his Kitab in his Sunan سخوليس have disagreed on his authentication and not الشيخ صالح ابن عبدالله العصيم he took the opinion that it's weak لكن نحظة نحظة مع حافظة الحجر سيد رحمه الله الذي يسناده وحسن أن نحظة هذه الحديثة سيكون حسن كما في الواضحة وما تأخر أبو داودنا من شلاء واضحة وما تأخر في السنة فلما تأخذوا أو ليسوا يجب أن يجب أن ينظر إلى موه وقد تخلص من هذه الحديثة 16 قصلة فلما نحن نحن ننظر إلى موه 16 قصلة نحن ننظر إلى موه 16 موه 16 قصلة الأشياء التي تأخذها وما تأخذها وما تأخذها وما تأخذها وما تأخذ الواضحة وما تأخذ الواضحة وما تأخذ الواضحة وما تأخذ الواضحة وما تأخذ الواضحة يفقد شيء ون هي أفضل Braunود خدود أو بأس ن makeup but the majority at the time of scholars they use it for that which is good so , we mentioned 16 of them والحمد للهaying سبحانه وتعالى في بلاسن و بيسطون ، يوجد فتاة لنا ذلك فضل الله ، هذا هو فتاة من الله ، يؤتيه من يشاء الله ، يجب أن يقوم بها والله وضل فضل العظيم ، والله يوجد فتاة كبيرة و كبيرة وصل الله على سيدنا محمد و آله و صحبه و سلم وآخر دعوانا للحمد لله رب العالمين كل شيء ما قلت أنه مخطئ ، وأنه was a mistake فإنه مني ومن الشيطان وأن الله يجب أن يجد فتاة منه سبحانك الله و بحمدك أشهد أن لا إله إلا الله أستغفرك و أتوب إليك