 ثم أثناء الحديث يقومون وإنما لكل مرئ المانوى وكل شخص يأتي بذلك الذي يقومه بعضكم يعتقدون أن هذه الثلاثة يقومون بالأمر بلياد وإنما لكل مرئ المانوى هذا ليس شيئا يقومون بالأمر بلياد بعض المسجدين قاموا بذلك وإنما لكل مرئ المانوى مانوى is a Tolkien emphasis of the exact words mentioned before ومن المؤكد أن يقوم بالأمر بلياد ويقومون بالأمر بلياد ويقومون بالأمر بلياد ويقومون بالأمر بلياد هذا شخصنا أنه يقول أنه في الشخص ايضا أنه في الشخص ايضا ذلك ، ذلك ، وإنّا مالي كُلّبري إِمَنَوَة is actually a cease and not a tacky, meaning it is generating and it's bringing a new meaning that the previous sentence hasn't brought, something new. It's a different meaning to the previous one. Then they argued amongst themselves what is the new meaning that is introduced. And many views came regarding this. And insha'Allah we're just going to mention one due to the time and we're going to move on. I'll even mention two insha'Allah. Some said that وإنّا مالي كُلّبري إِمَنَوَة means that the person specifies particularly what particular action he is doing. He specifies it and narrows it down. So it is تعييل المنوين. The thing in which he is intending, he narrows it down and he mentions it. He narrows it down. So if he's praying ذهر, he has to narrate it down and say the salah and praying is ذهر. That's the intention he has to come in. Are you with me? And the next group of people said, the second group of people said no. وإنّا مالي كُلّبري إِمَنَوَة is saying that No one can come with the intention for other people. The first part is saying that everyone comes. That every action requires intention. And the second is sentence is saying And everybody has to intend for himself. No one can intend it for you. No one can take that place of intending for you. When the nea is spoken about brothers. The nea is spoken about. The scholars are of two types regarding it. The nea is two types. The first one is, the first type is divided into two. The first type is divided into two. Which is to distinguish عبادة from another عبادة. For example, you pray, you pray فجر. Before فجر, how many haqqa do you pray? You pray two haqqa. How do you distinguish between the two رقع before فجر? And the فجر itself. How do you distinguish between it? They look the same. You only distinguish between the two by intention. How do you distinguish between ضغر and عصر? Intention? Good. That is the first one in the first group. The second one, the second point in the first group is distinguishing عبادة from a custom عادة that you do. Like the person who has a bath. Why? He just wants to clean himself. How should I put it? He wants to cool himself down. Outside is hot. Just cool him temperature down. Have a bath. Clean himself. And the one that is doing it from a جنابة. A عصر. A person who is doing it out of عصر. What's the difference between? How do you distinguish between the two here? You distinguish it by intention. That first point. That first point. The people who speak about it are the فقحة. That's what the فقحة deal with. And this is called. And it's that old. That first part I mentioned is called as a whole. It's called. The intention of the action that you're doing. The thing you're doing. The action that you're doing. The second one is. The second time is called. The intention. Who are you doing it for? Who are you doing it for? That's the second part. Finish the first one. And this is what is referred to as الاخلاص. That is what's called الاخلاص. That is called الاخلاص. Then the messenger sallallahu alaihi wa sallam has said فمن كانت هدرة to anyone whose هجرة is الى الله يتو الله ورسوله and his messenger. فهجرة to the verily his هجرة is الى الله ورسوله. His هجرة is to Allah and his messenger. ومن كانت هجرة to anyone whose هجرة الى دنيا it is a worldly game. You see in which he wants to gain or a woman in which he wants to get married to. فهجرة to his هجرة is الى ما هجرة إليه that which he has migrated to. The word هجرة or before I mentioned that the messenger just gave us a principle. يسن إِنَّ مَلْ أَعْمَالُ بِنْ مِيْيَدْ وَإِنَّمَا لِكُلْ لِمْرِ إِمَانَوَا These are two sentences who the prophet sallallahu alaihi wa sallam they are قواعد principles. This قاعدة may not be understood by many people. So the prophet gave an example. He gave a what? An example of that two principle. And he used the example as what? He used as example هجرة. What does the word هجرة mean? هجرة means attaq is to leave of something. And أصل الهجرة the asal of a hijra the original meaning of the word hijra it is a yuhaja ما لها الله عنه it is to migrate and is to leave of that which Allah has prohibited. That is the original meaning of the word hijra. But it can't take meanings as what? هجرارو بلدي شرق to migrate from the land of disbelief وانتقال منه and to leave it الهدار الإسلام here to go to the land of Islam as the early muhajirud did before the conquest of Mecca They left Mecca which was Dar al-Kufr and went to Medina Who did they do hijra to? الى الله to Allah What does it mean to Allah? الى دينه to the religion of Allah اتباع by following it ونصلة وعمالة giving a victory implementing the book of Allah They migrated to it wholeheartedly They called to it ورسولي and his messenger How did they migrate to the messenger? If he was alive and he was amongst us They migrated to him as an individual They left their land and they came to him While he was there To what? للصراتي to give a victory وطاقيره واتعلمه واتأسي بسنداته To honor him To learn from him That is why they migrated to him As for now that he is dead عليه السلام It is to migrate to his sunnah And that which he is taught To follow it And also to what? To migrate to the people who are on his path The people who are upon that path الطائفة المنصورة The saved sect فرقة الناجية طائفة المنصورة اهل السنة والجماعة واتباع الحنيث والأثر And the people who follow the Hanith And the ather To go to them wherever they are in the world And to stay with them And to migrate to them To the rest of the religions فهجرة to anyone who does that His هجرة is to Allah and his messenger Now This is the issue here right now Which is the one The word فرمن is a short condition فرمن And the فاها is the جواب الشرط The answer of that condition And it doesn't make sense When the condition The شرط and the جواب الشرط The condition And the answer of the condition Are both the same It doesn't make sense For instance If I was the same فاهاسون If you come to this class You come to this class Do you see the condition of the جواب It's the same That is the right There has to be a difference Correct It shouldn't be فاهاسون If you come to this class I will give you this This This The شرط and جواب الشرط are different Correct Here what's happening is فما كان هجرته إلى الله ورسولي فهجرته إلى الله ورسولي So the علماء they said Okay what is the condition What's the جواب الشرط Because it has to be mentioned إبل الدقيقة العيد رحمه الله He said He said رحم الله He said فما كانت هجرته إلى الله ورسولي هينية وقصة Anyone Who migrates To Allah and His Messenger With the intention That's the condition You see With the intention فجرته إلى ما فجرته إلى الله ورسولي And his migration Is to Allah And his messenger And general وثواب In terms of reward If he migrates For the sake of Allah And his messenger Then he gets the reward Of that which he migrated for So we add the word reward Into the second sentence By saying The وابن And general وثواب So the جواب الشرط And the جواب الشرط Have something Which is this what he's saying Intention If you come with intention So the condition here is Intention And the answer for that Condition is Reward So both sentences Have been filled up What does the word دنيا Linguistically Where does it come from The word دنيا But he put an Obama on the Dan وقيلة And it's also said In the language you can use A cassara and say ديميا And it's on the سغة فعلا دوميا What does it mean? It means دلوم دلوم means something that's close دلوم means القرب Something that's close Why was it called close? Because it proceeded And it came before the akhirة It's closer It's before the akhirة You see what Muhammad means To gain امرأة A woman The scholars said The reason why the prophet I said when he mentioned the women The scholars they said The reason why the prophet He said when he mentioned the women After he mentioned the dunya And the women is a part of the dunya The scholars they gave three answers Are you with me? Three answers And only one of those answers are strong The first scholars they said First of all The dunya here is not general They said it's not general And they said the reason why it's not general Is because the word for man came before it And they said it's in a sentence It's in a context of if bad affirmation دونيا Even though it's an akhirة Which is an indefinite It's in the context of an affirmation If an indefinite Is in the context of an affirmation Or a statement It doesn't show generalization That's what they said And they got refuted by said It was said to them No It's in an akhirة It's in a context not an affirmation Rather in the context of a condition And if an indefinite Comes in the context of a condition It does show generalization So your point is not correct The second group they said Because the hadith is referring to أم قيس مهاجر أم قيس The man who migrated for the woman of أم قيس And we spoke about that before And we said that this hadith رحمه الله As he mentioned There is no relation He said أن حاليث الأعمال سيقى بسامل ذالك ولم أرى في شيء من الطرق ما يقتضي التصريح إبن حجر said I have not come across any of the narration That points that this hadith came down On the مهاجر of أم قيس Even though he authenticated the chain And the hadith of the man that did My great for أم قيس But he said that to connect this hadith to this There is no clear point out of it إبن حجر mentioned the third one And this is the strongest Which is The reason why the woman was mentioned Out of the dunya Is because إبن حجر said أزيادة تفتحنيري لأن الإفتتاني مهاشد To warn about the women And that they are what Their fitna is greater than Just the dunya by itself The reason is because The women by themselves control the dunya In the sense where Their fitna is the leading issue To the dunya Meaning men only run after money Because of a woman Men only fight one another And bloodshed happens due to a woman Or something that is So the women is what And the plus I said I'm pointing that out He alaihi salam did that In many occasions That he took the dunya out of the women He said إتقل دنيا واتقل نسا Fear the dunya and fear the women So you can see that they are parallel to the dunya Why إلا أولا فتنة في أصابت إبلا وصراعي The first fitna that happened to many Was women That's where the problem came to them from Also the messenger He told us that The opposite Which is a person The best thing he gave in this world In this world is a righteous wife The problem is that In the dunya He said this dunya is just a joy وخير متاعها And the best joy of it is A righteous wife The best of it So A person My great for a woman He wants to get married to It is a word for him He wants to get married to حلال Look how Allah belittled it The person belittled it The first part of the حالي Look what he said What did he say من كانت يجرد to إلا الله ورصولي It was repeated Anyone who is hijra Was for Allah and his messenger saying He is hijra Was for Allah and his messenger saying It was repeated Allah and his messenger Correct But when he was a dunya Look فمن كانت يجرد to إلي دنيا يسيبوها او إبراعتي وكيرها فيجرد to إلا ما هجري And the reason إبرا رجب رحمه الله He said The reason was لحقارتها It's not a word We can repeat it again It has no significance For it to be repeated again If this is something that is lawful Getting married And the dunya This man hasn't done it for any حرام He traveled only to get married Pay attention He just didn't have an attention for it He just did not come with an attention for it And it was belittled like that What about the person who travels For somebody who has a haram Who travels for a person A haram To do ziba Who cuts distance Then what is his situation like What is He or she's situation Like فرق الحديث The thick of the حديث We extract inshallah 11 فرق from this حديث The first one is This حديث is a refutation On those people who have Changed the خطبة And made the خطبة About politics And حماثة So refutation of them How is it Because this This حديث Was a حديث That the prophet He was sent down on the pulpit On the pulpit So the pulpit is used to teach the people Educate the people خطبة is used to educate the people And make sure that the people learn رمار did the same thing He's done it on the pulpit as well رمار He narrated the حديث on the pulpit And إمام مخاري mentions Showed that That he did it on the pulpit So it is upon every person who's doing خطبة It is on him To teach the people that You benefit them In this dunya And in the hereafter And he educates them Number 2 And of course when I say politics I don't mean the Islamic politics That is the شريعة I mean the modern politics That are happening around the world Busy the people with it Goes against the sunnah of the messenger صلى الله عليه وسلم Teach the people the حكام Number 2 لاية جوزو It is not permissible And إقدام To go forward in an action قبل معرفة تحكو حكمين Without knowing it Without knowing it's rolling Because look Every action It is negated If there's no intention It is negated If there is no intention And every single thing Action you do You're not able to do it Unless you know the rolling for it And that which it is Number 3 الغافر لا تكليف علي The heedless one There is no There is no Reward for him in his action The one who's heedless about something Number 4 أسيقا If a reliable person is in a gathering And there is a large number of people In that gathering Then he goes That reliable person goes And he mentions what has taken place In that gathering He mentions it And the other great noble people Who are in the gathering Don't mention what he mentioned This does not Become a criticism On him For his truthfulness And it's not as some people Try to use it as a defect Why do I say that? Because this حديث ألقاما ألقاما وقاس الليثي Narrated this حديث While سعمر was on the pulpit And no one narrated this حديث from عنا Even though it was in a Friday خطمة No one narrated except عطاما This is not a criticism to say How is he the only person who narrated this Where are the rest? Why haven't they narrated it? We will say This individual is he reliable Or is he not? Is he known for truthfulness and uprightness? Yes Has he made the conditions of عدالة And ضب Yes Has his حديث gone against anything From the شريعة No Or any other narrations No it hasn't So it's made the conditions of صحة Correct Yes And it is a refutation Of those who try to consider This حديث weak Or who try to say That the news of one Singing a narration is not taken Five And me to شرطوا في العمل That the intention Is a condition in the act For the action Now brother some of you Wasted to yourself And wonder That this The bat in إِنَّ مَنْ أَعْمَالُ In the act And I'm going to show you guys How the language can have an effect On just a fake ruling This bat in dispute Came regarding what it is Some of the scholars they said That the bat here is سببية Are you with me? And some of them said No it's مصاحبة مصاحبة means what Company companionship If just a dispute Of those two What each one saying The ones that said it's سببية And the ones that said it's مصاحبة Do you not know And can you not see That the fake ruling change The one that said it's سببية سببية means reason Or cause They would have They take the path That the intention Is a شرط a condition For the what For everything The ones that said That the bat here is مصاحبة They would believe That it's a pillar And it comes with the action Not a prerequisite It's inside the action At the same time It's in the action You see how the difference Just by that Dispute of the bat But we take That the bat here is It is a سببية Number 6 And the intention Comes from the heart فَالْمَحَلُّهَا الْقَلْبَ The place that it sits on Is where The intention comes from the heart And to utter it Is an innovation It's an innovation And the scholars Are on a unanimous agreement That if a person Utters in the salah And before the salah If he utters And it brings to شوش Meaning it causes A lot of headache And a problem To the people around you The علماء are unanim That it's not permissible It's haram Because you're causing problems To the next people Now Some would say No, it's not to be that I am trying to help my heart Know the information Meaning I'm just trying to Make sure that my heart Gets the issue correct I will say That is also not true Because many of you Don't even understand The Arabic language And you don't even know What you're saying The third point is And this is the best answer Because a lot of the people If you say to them It's an innovation They'll say to you That's what they say To you a lot of the times The best point to say Is I'll ask you a question If a person Says it with his mouth And he doesn't have it In his heart Will his salah exist You'll say to him You know it won't exist Okay, what about if He says it in his heart And he forgets To say it with his mouth Will his salah exist I'll say to you Of course it will exist Does that make sense If he says it With his mouth alone And he doesn't say it In his heart Will the salah You'll say to him You'll have to say it In his heart as well Okay What about if he said In his heart Are you with me But He didn't pronounce it With his tongue And he prayed Will that salah exist You'll sit here It won't exist So what's the need of it You're busy With something That is not needed And the Prophet There's aowanaulate And Some There's a Sahib Anything other than that You have to be evidence Four The number eight The obligat담ness That is mandatory وكذلك حتى يجب أن يأخذه أن يأخذه أنه لا يستطيع أن ينتهي أقابة الدائمة 11. حسنة التعليم النبي صلى الله عليه وسلم وكذلك حسنة التعليم النبي صلى الله عليه وسلم في how he taught his companions and his eloquence because he used قواعد and أصول he used comprehensive principles and rules and foundations by saying إِنَّمَنَ عَمَلُ بِمْيَدْ وَإِنَّمَا لِكُنْ لِمْرِ إِمَا دَوَا that took us to explain for how many hours الله أكبر he said for three hours it took us to explain the Prophet Muhammad just said it in two sentences إِنَّمَا لَا عَمَلُ بِمْيَدْ وَإِنَّمَا لِكُلْ لِمْرِ إِمْمَا لَوَا something you can say in less than ten seconds and that is what Allah SWT said he said I have been given speech which is words that are little in its construction but powerful in its meaning finally the scholars benefit insha'Allah which is an important benefit scholars have disputed whether the wudu requires any intention does the wudu actually require any intention if you guys remember before we mentioned that everything that is requested from us are two either it's مع موراد or maybe yet and we said that مع موراد the action to be accepted intention has to be bought are you with me but we said not every action that you have to come with do you need an intention for it to be accepted such as giving paying back debts are you with me paying back debts some of the scholars they said the wudu also falls under that it's like paying back debts you don't need an intention for it even though it's something you're coming with but they said it's not from those things you need to come with an intention Abu-Halifa said that because the reason they sent our argument for that is because لأنه ليس عبادة مستقلة because wudu by itself it's not a standard عبادة by itself it's a means to an عبادة وصيلة to an عبادة which is a Salah so the Salah is what needs an intention so your intention is for the Salah not for the wudu so you don't require it the majority of the scholars disputed and debated no you do need an intention for it and the scholars that refuted them in this is أليمام المقاري المقاري رحمه الله he chaptered in this كتابه الإيمان كتابه الإيمان he said بابو مجاءة باب that which has come أن الأعمالة بالنية والحسبة that the actions are with the intention and every single person will get that which he intended and in that chapter he mentioned the wudu the Salah the Zakat the Hajj and the Salah so he brings the wudu in that under that chapter so the strongest view إن شاء الله بإذن الله الكريم is that the wudu falls under that which you need an intention for and that you have to have an intention of it as the majority of the scholars have mentioned and this Hadith is at its general to specify something you need another evidence to take it out of its general when it allocates the حرفية they have actually contradicted themselves in this issue the school of thought the حرفية school of thought they have actually contradicted themselves in this issue because you know what I said they said the wudu doesn't need a what the wudu does not require intention good but the تيام مم does the تيام مم requires an intention and what's the difference between the two what is the difference between the two they are exactly the same they are exactly the same