 There came a khtilam between the ulama, the harafiyah, they took a stance regarding this matter, which is they said the salam, the salam, they said it's a wajib, the harafiyah they said it's wajib, and that it's not a pilla, and that it's not a pilla. Now, they said now, if a person, if a person, he passes wind whilst in the tashahud, then they said he would, by accident, he passed the wind, or he proceeded him. They said, if it's unintentionally, he has to go, do the, come back, and just do salams. If he does it deliberately, and he came out deliberately, and he chose to do it, then he said that this cuts him from the salah, cuts him from the salah. And he doesn't have to do anything because the salam was never a pilla in the first place. So he left the salah with his, his wind. Ya Al-Bukhari chatted in his kitab, he said, Bab al-Hiyal. Hiyal means what? Trying to find a way out of something. In his kitab al-salah, he chatted it, and he refuted them, in that kitab, as the shurrah have mentioned. So it shows that that speech is false, because it goes against the hadith of the first salam, and he said, the way to leave the salah is with a, a taslim. So the taslim is part of the salah, part of the salah. Now, Al-Hadeeth al-Thalib, the third hadith. Al-Abdillah ibn Amr ibn al-Aas, wabi Hurayrata, wa a'ishata, radiallahu ta'ala, anhum, qalu, qala Rasulullah sallallahu alayhi wa sallam. This hadith is narrated by three sahabi, three sahabi, three sahabi yul. The first one is, Abdullah ibn Amr ibn al-Aas, radiallahu ta'ala. Bukhari narrated Abdullah ibn Amr ibn al-Aas in kitab al-ilm, in kitab al-wudu. In kitab al-ilm, babu marrafa'a, sotob al-ilm. Wababu, man a'ada al-Hadeeth al-Thalatham, niyufhamam al-u. So he said, Bukhari said, in the Sahih, he chatted in two places in kitab al-ilm. Two places in kitab al-ilm, the next one, he narrated in kitab al-wudu, babu gasil al-rijlaini wa la yum sahul qadamin. He brought that in that chapter. In one place in kitab al-wudu. So in total, Bukhari brought it in two kitabs, and three places. In one kitab he done it twice. Imam Mus'im ad-Dia al-Hal, narrated in kitab al-Tahara, babu gasil al-rijlaini, bi kamil himaa, kitab al-Tahara. The hadith of Abu Ghuraylah, Bukhari al-Muslim, Bukhari narrated in kitab al-wudu, Muslim narrated in kitab al-Tahara. As for the hadith of Aisha, Bukhari did it, narrated. So this is the first mistake Abdul Ghani, Abdul Wahid, the Maqadisi, fell into. He promised us at the beginning of the book, what? The hadith is going to be in Bukhari and Muslim. And the hadith of Aisha here is min afradi Muslim. It is from this Aisha's part, is only narrated by Imam Muslim. And Bukhari did not narrate it. But he narrated the other two. The other two, yes. Abdul Abdel Abraab asked Bukhari al-Muslim. Abu Ghuraylah, Bukhari al-Muslim. Aisha only Muslim. Al-Zarkashi pointed that out in the kitab al-Nukhatu al-A'udah, the night page. Also, Abdul Haq al-Ishbiri. Abdul Haq al-Ishbiri in the kitab al-Jab' al-Main al-Srahihaid. He also pointed that mistake of Abdul Ghani, Abdul Wahid, al-Maqadisi. The mistake that he did. By saying Aisha's where he went. The first Sahabi is Abdullah ibn Amr ibn al-Aas. Qura shayyun, sahmi. Hajarahu wa abuhu, qabla al-Fatah. Wa kanaqat aslama qabla abii. Abdullah ibn Amr ibn al-Aas, he was a Qura shayyun. Quraish. He's from the people of Sahabi. He and his father both migrated to the process, aslam, before the conquest of Mecca. Are you with me? But Abdullah ibn Amr ibn al-Aas took Islam before his father. Abdullah ibn Amr ibn al-Aas took Islam before his father. Abdullah ibn Amr ibn al-Aas was a person who was a wujtahidun fi l-ilmi and ibadah. He strove a lot to knowledge and what? He strived a lot to seeking knowledge and ibadah, worshipping Allah. Wa akhtar al-sahabati hamlan ar Rasulillah. He's the companion who took the most narrations from the prophets. Abdullah ibn Amr ibn al-Aas is the person who took the most narrations from the messengers, sallallahu alaihi wa sallam. But the issue is Abu Huraira narrated more than him. Abu Huraira narrated more than him. The reason is because Abu Huraira sat down to teach and narrate. Whereas Abdullah ibn Amr ibn al-Aas turned towards ibadah. They said, Abdullah ibn Al-Aas became a worshipper. Whereas Abu Huraira narrated more than him. And Abu Huraira himself admitted that Abdullah ibn Amr ibn Al-Aas was the one who narrated more than him. Because he said, He used to write at times when he used to write. Abu Huraira admitted that. The second sahabi is Abu Huraira. We took his biography in the second sahabi. The third one is Aisha. The daughter of the truthful one. And the daughter of the truthful one. Abu Bakr. The beloved daughter of the beloved. She is a loved one but the Prophet loved. Her father was loved by the messengers sallallahu alaihi wa sallam. Her name was Aisha. She was the mother of the believers. She was the mother of the believers. She was the mother of the believers. She is the wife of the best of mankind. She was the mother of the believers. Her son was the mother of the believers. Her son was the mother of the believers. Her son was the mother of the believers. She took it from that. The son of her sister. She took his name and described it to herself. May Allah be pleased with her and her father. Aisha was from Meenakbar for Qahayt al-Sahaba. She was the greatest faqeel from amongst the companions. And is the most knowledgeable woman in the face of this earth today. She is the most knowledgeable woman. She was busy with giving fatwa and knowledge. And the Khilafah of her father Abu Bakr. And also in the Khilafah of Umar al-Uzman. May Allah be pleased with him. Until she died. She used to teach. She used to educate. And she spread the knowledge. Toof yet she died. She died after 15. In the city of the Prophet sallallahu alaihi wa sallam. And she was buried in Al-Baqi'a. She was buried in Baqi'a. The narration that we are on right now is What is the sababu urood al-Hadeed? Remember brothers, the Quran we mentioned why it came down. Where is the Hadith we don't say sababu urood. The Hadith we don't say sababu urood. The Quran we say sababu urood. The Hadith we say sababu urood. Which means sababu urood. It means the reason it happened. It took place. Not the reason why it came down. But the reason it took place. Abdullah ibn abr ibn al-A'as. May Allah be pleased with him and his father. He mentioned. He said, The Prophet sallallahu alaihi wa sallam He said that the Prophet sallallahu alaihi wa sallam Are you all with me? He basically alaihi sallam He delayed from us a journey in which we embarked on. The Prophet was off. He came a bit late. At the rakhna finally the Prophet reached us wa qad arhaqna al-asr. And the salatu al-asr was about to leave. It was about to go. We started to do wudu. We were wiping over our legs. The Prophet spoke loud. He put his volume up loud. Alaihi sallallahu alaihi wa sallam. His voice. And then he said, Will be to the hills from the Hellfire. And he said this how many times? Two to three times. Two to? Abu Huraira mentions why he said that alaihi sallallahu alaihi wa sallam. Why he particularly said it. Abu Huraira's narration says, And the Prophet sallallahu alaihi wa sallam The Prophet saw a man. He saw a man. He saw a man who did not wash his heels. He said, Will be to the hills from the Hellfire that are not washed. So let's stand. So this hadith already you can tell. What is it talking about? It talks about the ruling of not fulfilling the wudu correctly. That's what this hadith deals with. The Prophet sallallahu alaihi wa sallam What did he say? He said, The word, The word, The word, Is a muster. It's a verb now that has no verb. It's like, And it's a word. It's a word which is You're warning a person with, You're warning them about punishment. And a destruction. You're warning a person from it. And it's used as six things in the language. Six points it's used in us. The first one is, Six points in ways it's used in the language. Or there are six views regarding it. The first one is, It is said, It is said to the person who is falling into destruction. You say, The person falling into something that is destructive. Destructive. Two, To the person who deserves it. Three, It is the destruction itself is called wail. The destruction itself is called wail. Four, It's Fourth is, The burden of punishment. The burden of punishment is referred to as wail. Five, The distress. The distress. Six, A valley in Hellfire. And it's also used sometimes When you're amazed with something. When you're amazed with something. Like the prophet, He said, The burden of punishment is what? The burden of punishment is the heel of the leg. And it's always used as the end of something. It's always used as the end of something. The fire is referred to as the fire of the Hellfire. And this Hadith brothers, as I said, Is speaking about the person Who shortens in doing the wail correctly. Because as we know brothers, The tahrara is an important condition For the acceptance of the salah. And to shorten in it And not do it as it's needed and required. It has a danger to it. And that's why the messenger, Sallallahu Alaihi Wasallam, He had spoken to the companions regarding it. The Fiqh of the Hadith. The first thing that we take from the Hadith is Jawahz, the permissibility of Raf'u sult, The permissibility of raising your voice Bil'ilmi when you're teaching, shouting. For Qadwara that it has been transmitted In the Hadith that I mentioned before The one that Abu Hurairah narrated Is Abdullah Abdullah Is that the Prophet, he raised his voice loudly When he said it. And it's permissible. And that is only done when there's a need for it. Such as if the people are far Or if there are a lot in number Or if it will add to the acceptance Of your point by shouting Then yes, you do use it. Number two The Mashru'iyah to i'adati Hadith The Hadith showing that Repeating something that's already been had But just to emphasize on it Repeating it more than once Then the Prophet Sallallahu Alaihi Wasallam did that So they can understand it And that was his guidance, Ali Sallallahu Alaihi Wasallam Whenever he said it He would say it quite a lot of times Like when he said to the companions Ali Sallallahu Alaihi Wasallam Ali Sallallahu Alaihi Wasallam Ali Sallallahu Alaihi Wasallam Ali Sallallahu Alaihi Wasallam He said it so much time That the companions Fama Zala Yuka Riruha He was repeating it so much That Abdullah Ibn Omar said Or the companions that were there They said Later who second If only the Prophet was silent He said it too many times But they were worried and concerned For him the way he was repeating it Also when the Prophet Sallallahu Alaihi Wasallam He said to the companions And have I conveyed the message You would say it three times The day of Hajjat-ul Wada'a He said it three times Al-Ahl-Ballak Al-Ahl-Ballak Al-Ahl-Ballak Up Have I reached a message to you guys Have I reached a message to you guys Have I reached a message to you guys Number three Wujob-ul Ta'leem-ul Jahl The obligation of teaching the ignorant one wa tagheerul munkar And to change the evil And to change the evil Because the Prophet Sallallahu Alaihi Wasallam Taught them that which they were ignorant of And he prohibited them from That which they fell into And he even warned them about the consequences That they may have to bear Because of it Four Jawahz-ul Affas saw to be incul The permissibility of raising Your voice to what To prohibit something The one we said on the first was to teach But this one is to Refute and to stop something To raise your voice Five Wujob The obligation of Ta'ameem-ul A'abai wa isbaghihah The obligation Of making sure that the water Reaches the whole of your body And You don't leave any part out And Bukhari narrated in Babu Ghasil-ul A'aqa He said Muhammad-e-mul Sireed Yaqsir-ul Mawd-ul Al-Khatim Idaa Tawabba Muhammad-e-mul Sireed used to take your ring out And he used to do wujob And make sure that the water reached Where the ring was undone Abu Huraira radiallahu ta'ala anhu Muhammad-e-mul Sireed He said I had Abu Huraira He used to cross by the people And go by him and walk around the people Why else they would do wujob And he would say to them Make sure the water reached everywhere And The messenger of Allah Muhammad-e-mul And we've taken in one Hadith in Sa'eehu Sorry, Al-Ba'een Al-Nawee Abdullah ibn-Umar When the Prophet said to him When did he do after that When the Prophet granted by the shoulder And told him Be in this world as though you are a traveler Or a stranger Or more like a stranger And a traveler He took that message from the Prophet Right away he conveyed it to the people And when did he say If the evening comes Don't wait for the morning And when the morning comes Don't wait for the evening Take your health And also Take your life right now And benefit from it Before death comes to you And also Take your life right now And benefit from it He heard it from the Prophet Straight away they conveyed the message Abu Hurairah narrated the Hadith From the messenger And he straight away was teaching the people Make sure the water reached everywhere And that's how the Sahabas were They implemented it, they conveyed it Number six Fargo, the obligation The obligation for the two legs To be washed Wa al-Masih To wipe over it now It is not accepted For it to be wiped over It is not accepted When we say it is not accepted, what do we mean Meaning that the wudu doesn't exist In any way or form or shape You have to do your wudu again Imam al-Mukhari, he chatted in his sa'ih Babu And the legs are not wiped over Some of you may think to yourself Why would he say that It's not wiped over Who are cursed, they believe That you wipe over your legs The Rafid and the Shia They believe you wipe over the legs You might wonder to yourself, where did they get that from They used it from the Qira'a One of the recitation of the Qur'an Which says Wa ar-Juliqum Wa ar-Juliqum Be khafzi al-Lam Because that recitation when it says Wa ar-Juliqum It means wipe What you can understand is Ignorance once It is referring to the wiping of the Khufayn and the Jaurabayn And the Na'alayn It's wiping over your khuf Your socks or whatever you're wearing That's the wiping the ayah is referring to Also the ayah has another recitation Which is Wa ar-Juliqum Be fatha al-Lam And that shows If it becomes a fatha It shows the washing If it's a khusra it shows wiping Ahlul Sunnah have said that when it's a khusra It's referring to the wiping of the Khufayn and the Jaurabayn When it's a fatha It's talking about the washing of the The legs Washing of the legs And many Ahadith have spoken About that He said The person washes his legs The way Allah ordered So it is not narrated from the companions Not one companion Who said that the legs have to be wiped over Your legs will be wiped over them No one has narrated that Ali ibn Abi Talib clearly says washing Abdullah ibn Abbas, Anas ibn Mubalik All of them Believe this That you wash your legs It is said that Ali ibn Abbas and Anas ibn Mubalik They used to say wiping over it But they came back from it They came back from it Ali ibn Abbas Ibn Abi Layla He brought a consent amongst the Sahabas That the washing of the legs He said The companions of the messenger Are in a consent Regarding The washing of the feet The washing of the feet Number 8 Number 7 Is it number 7? He said The remaining of a place which is a coin A small 5p coin Of a place of your body If the water does not reach it Does not reach it Then that is incorrect It does not exist It does not exist Number 8 In this hadith is a Hujjah for the people of the sunnah Which is what? And then Mu'addabah The person who is punished And his body is both punished Not just the soul Because the hadith says The legs of the people So the body is bent The legs are part of you So the person's body And his The person's body And also The soul is bent Number 9 Shortening In doing wozaw On the limbs Shortening on it It's considered a major sin It's considered a major sin Because the Prophet SAW He connected to it what? Whale And this is one of the ways to know That it's a major sin The Prophet SAW He mentioned it in his hadith The Affirmation Reward for an action When do we do this Number 10 Affirming The reward For an action And that every action Is going to receive what they done You chose not to wash your leg right Your legs are going to be burned because of it Your legs are going to be burned because of it For not washing them correctly And Allah SWT burns And makes the servant Face a consequence of something he did Said And not more and not less