 فشرف بالشتغالي بالعلم ولا تبغي به ما عشت يا بدا بدا وياله من شراف عظيمي وماذا تستطيع أن تفعله؟ بعض الصحابيين يقولون للمنزل يا رسول الله يمكننا أن نفعل أكثر لا نحبك لأنك رسول الله لا يجب أن تفعل كثيرا لأنك تستطيع أن تفعل for your sins for your upcoming sins for your past sins لأنك تستطيع أن تفعل لأنك تستطيع أن تفعل ولكن لن نحبك رسول الله لذا يجب أن نذهب صعبا ثم يقول فا يغضبوا حتى يعرفوا الغضب في وجهي ثم يقول ثم يقول فالفتحة يصبح تصور ويكون تصور على أجله ويقول لهم إن أتقاكم وأعلمكم باللهي أنا المخلوق الذي يوجد أكثر ومخلوق المخلوق الذي يتعلم ومن يعرف أن الله أكثر هو؟ هو أنا وأنا أعلمكم باللهي خلال مخلوق الشباب باب إرقاله أرقال السبيل أنا أعلمكم بالله that's the relation between the chapters the benefit that we take from the Hadith is as follows the person who is responsible for the people and who is in charge of the people the person who is responsible and in charge of the people's affairs he should observe the people abilities and the people strength and what they can and can't do لأن الله سبحانه وتعالى يقول في القرآن لا يمكنك لفعل الله نفساً إلا وسعها الله لا يمكنك لفعل أسول أكثر than that which it can take الله أيضاً يقول لا يمكنك لفعل الله نفساً إلا ما أتاها الله لا يمكنك لفعل أسول أكثر than that which it has been given فهذا يجب على حديث من لا يرحم لا يرحم الشخص who doesn't show mercy to the creation الله won't show mercy to you the second thing that we take from this hadith is also the sahabahs how they strove and how they put hard work and effort in in the good and in striving towards the good and how passionate they were this is something we have to understand if you look at us today we have to be told relax so we have to be told what are you doing you're coming short the sahabahs were not like that they were told to take it easy calm down easy be easy on yourself when the prophet entered the masjid he saw a rope that rope was tied between three pillars so the prophet looked at the rope and he said who's rope is this it was such a zainab this rope is owned by your wife so the prophet said what does she do with this they said when she becomes tired her legs lose ability she can't walk anymore she can't stand anymore she ties herself and connects herself to the rope and her legs dangle then the prophet said take this rope off and he said one of you should pray according to his ability don't overbearing yourself now what the hadith shows us is how much they were striving male and female zainaba was a prophet's wife she was working hard and she was told take it easy and that's how the companions were رضوان الله عليهم أجمعين the third benefit that we take from the hadith is what that somebody who's noble somebody who's righteous somebody who's sincere may misunderstand a person's statement you're good and you intend good and you are righteous and you're noble قد يفهمون الأمورة ليست عليها صحيح you may understand it not how it was really said because some of the companions here and here understood from the messenger صلى الله عليه وسلم that which he wasn't trying to hint nor was he trying to say but rather the prophet صلى الله عليه وسلم was coming from the angle of thought أحبوا الأعمال إلى الله أدواموا ها وإنقل that the action that's most beloved to Allah is that which is consistent even if it's little Islam is about quality not not quantity it's about quality Allah loves that which you do every time you don't stop you can't memorize the Quran take an ayah every day is that too much just be consistent if you do that for the rest of your life you'll be finishing the Quran in a very short time but this is the belief that we have this is not the belief we have our belief is that I have to do a lot or I should leave it it's either a lot and it has to be something big or it's nothing and that's not how it is okay and that's why الله سبحانه وتعالى says تبارك الذي تبارك الذي تبارك الذي بيده الملك وعلى كل شيء قدير الذي خلق الموت والحياة ليبلوكم أيوكم أحسن وعملاء not أكثر وكم عملاء الله created death and he created life to see the one who has the best of actions not the one who has the most of actions it's not the best it's not the most it's the best it's quality Allah wants the best actions from you you can be praying for all of the days of your life but if you're not praying properly what's the benefit it's quality it's you have to look at quality number 4 this hadith shows us that the prophet said it's virtue في منقبطه رسول الله the prophet said it's virtue what's the virtue that he صلى الله عليه وسلم قد غفر الله says إِنَّا فَتَحَنَا لَكَ فَتْحَمُبِينَا لِيَغْفِيرَ اللَّهُ مَا تِقَدُمِ إِنَّا فَتَحَمُبِينَا the prophet is passing and he's upcoming are forgiven okay he's clean عليه الصلاة والسلام five this also shows us that the prophet صلى الله عليه وسلم he gets angry just like we get angry عليه الصلاة والسلام and that he got angry with his own companions but the prophet صلى الله عليه وسلم his anger was his anger was إِنَّا تُحِكَتْ محارِمُ الله if Allah صلى الله عليه وسلم صلى الله عليه وسلم somebody went against الله تعالى this is when he got angry عليه الصلاة والسلام number six is the virtue of knowledge because what did the prophet say أنا أتقاكم وأعلمكم بالله أنا I'm better than you guys I'm more pious than you guys and I'm more knowledgeable than you guys so the prophet is higher than us in knowledge so he's more virtuous than us knowledge has what knowledge has high status high position number seven we take from this hadith is the permissibility of praising yourself if there's a need for it when you want to get a job you praise yourself by putting down a CV صح nobody can come to you and say to لا تُزَكُوا أنفسكم هو أعلموا بمن التقا don't praise yourself Allah knows whose power is from amongst you how am I going to get a job صح you're allowed to you're allowed to and it doesn't fall under قوله تعالى فلا تُزَكُوا أنفسكم هو أعلموا بمن التقا if you say for example I memorized if you go for a marriage and they ask you about your credentials and what type because you say I memorized the Quran I know this I know this because you're desperate to get married right yeah brothers نعم number eight from the benefits that we take from it is what that sometimes harshness can be shown harshness can be shown at times if the need and the necessity comes with it like the Prophet got angry عليه الصلاة والسلام has been a bit tough with the companions here you can number nine the permissibility of getting angry صحيح الله the permissibility of getting angry in the face of the person you're discussing a matter with you can the Prophet did عليه الصلاة والسلام last but not least these the last one is that stand over the Prophet as a lifestyle and how he was as an individual the majority of the times he was what soft kind and generous and tender so you don't take these these times when he was a bit harsh and tough and make that the general صح and make that the general way of the Prophet عليه الصلاة والسلام and also the one who tries to never get angry for the sake of Allah and never shows toughness for the sake of Allah never does and rebukes anybody for doing it at all is also wrong for both extremes نعم شبطة whoever hates to revert to كفر يعني atheism or disbelief as he hates to be thrown into the fire is a part of faith narrated by Anath رضي الله عنه that the Prophet صلى الله عليه وسلم said whoever possesses the following three qualities will taste the sweetness of faith number one the one to whom Allah صبحانه وتعالى and his messenger صلى الله عليه وسلم become dearer than anything else number two the one who loves a person and he loves him only for Allah's sake number three who hates to revert to this belief after Allah جلالا has boot him out saved him from it as he hates to be thrown into the fire بابوا من كره أن يعود في الكفر كما يكره أن يلقاف النار من الإيمان الإيمام البخاري look what he did he's going to bring the same حديث twice why does he do that one he wants to show you that two evidence can be taken out of it before he brought it in what بابوا حلاوة الإيمان the sweetness of iman and here he's bringing in the chapter the same hadith from the same companion بابوا من كره أن يعود في الكفر كما يكره أن يلقاف يلقاف النار من الإيمان and now he's trying to take another ruling out of it which is what is that disliking to go into disbelief as you would hate to be thrown into the hellfire is from iman again this is a branch from the branches of iman that he didn't take out of when he was talking in the other chapter the other chapter where he took from it is what the sweetness of iman now he's trying to prove that you have to hating disbelief okay and hating to go to disbelief the way you hate to be thrown into the hellfire well that's why بخاري رحمة الله he's is a science itself are you with me brothers he's being in the same حديث just different headings because he wants to take something different from it but there's another thing he'll do بخاري a majority of the times and that is before he narrated it this sheikh محمد ابن المثنة حدثنا عبد الوهب أثقفيه قال حدثنا أبو أيوب عن أبي قلابة عن أناس ابن ماليك عن النبي صلى الله عليه وسلم but this time he will try his hardest not to narrate fully all of those narrators again he will try to make sure he brings it from another person he brought it from who سليمان ابن حربن حدثنا شعبة and before his turn of shعبة who was it it was it was أبي قلابة no أبو أيوب سجستاني we spoke about أبو أيوب السختياني sorry ابن أبي تميمة here he brought the narration of who قتادت من الدعمة السدوسي عن أناس رضي الله تعالى عنه also this حديث right now is shorter in terms of chain than the previous one now so there's no need for us to go into the حديث we've already taken it chapter the grades and superiority of the believers will be according to their good deeds narrated by أبو سعيد الخدري رضي الله عنه that the prophet صلى الله عليه وسلم said when the people of paradise will enter paradise and the people of hell will go into hell الله سبحانه وتعالى will order those who have a faith equal to the weight of a grain of a mustard seed to be taken out from the hellfire so they will be taken out but by them they will be blackened and charred then they will be put into the river of حيات or حياتي the narrator is in doubt as to which is which is the right word and they will revive like a grain that grows near the bank of a flood channel don't you see that it comes out yellow and twisted وحيب stated when narrating to us عمر رضي الله عنه who used the word حياتي moreover he said goodness equal to the weight of a grain of a mustard seed بابو تفاضل أهل الإيمان من العمل هي أبو خالد رحمه الله he talks about that the people of iman they are of different stations we're not all the same of our actions so this is two meanings that scholars they took from it it's one of two reasons one of two meanings that he means by بخاري the first one is بابو بيان تفاوتهم في الأعمال that the people are different in actions like somebody will do an action and somebody likes to do another action they're just different in their actions are you there does that make sense it's just that they're different in terms of their actions generally speaking maybe you like to fast and another person likes to صدق somebody likes voluntary Allah is open not everybody is the same right some scholars they say that's maybe why he got it here and that all the actions are not of one level for that person maybe you like to fast maybe somebody else prefers to pray a lot another person may like to give صدق another person likes to go عمرة and hedge a lot you're all the same in the reward that you come with but you're doing the second one the second one is which is what he means is that the إيمان here is different due to people's actions I pray more than you pray or even when you fast I fast more than you مثلا or you fast more than I do and you pray more than I do and because you do something more than I do and you come with more quality in it then here we start we start passing each other and this تفاضل can be عمل القلب and it can also be عمل الجوارح it can be the actions of the heart and it can also be actually actions of the limbs for instance we all prayed مغرب together with the same إيمان let's just say hypothetically I prayed now مغرب on the front line I tried to but no one was letting me through yeah I gave everyone a look please let me through it just wasn't but the first line we all pray مثلا okay everybody in that front line were they the same in reward we all said الله عبار at the same time we all prayed behind the same إيمان we all prayed the same we all but do you think everyone in the front line was the same nah they're not the same some are doing it they're خلاص and they're خشور and they're تدبور and they're فقور everything is high another person is gone he's cleaning the houses he's gone to other people's houses visiting his cousins he's coming back when the إيمان goes الله عبار that's when he comes back but he's in the front line another individual is what he's not even praying properly physically he's throwing his hands when he goes do you see he just throws himself on the floor he doesn't pray properly are you there brothers so that action alone that everyone is doing يتفاوتون they're levels of it they're not the same one's عمل القلب is high one is عمل الجوارح is high and etc that's what بخاري is trying to show here good حدثنا إسماعيل قال حدثني مالكن إسماعيل is he ابن أبي أويس and he is the ابن أخط لما مالك he is the son he's the nephew of the ممالك and he is from the ريجال of بخاري who are المتكلم فيه they are be spoken against this man is be spoken against there's two scholars who even are even بخاري they try to get things out of بخاري they let بخاري get away with it from those scholars as إلمان مدار قطني دار قطني he followed up narrations in بخاري الإمان مسلم and tried to find weak narrations in there he tried أبو مسعود الدمشقي also did the same أبو مسعود الدمشقي second person are you there he has a book تتبعو الالتزام all those they followed up narrations from the narrators that have been spoken against is this narrator إسماعيل إبن أبي أويس who is the nephew إبن أخط إلمان مالك رحمه الله تعالى and he is من رجالي البخاري and what's actually even shocking is that it is from the what بخاري brings him in what في صوب الكتاب he doesn't bring them as متابعات he doesn't bring them as a backup he actually uses this narration particularly for a tabweeb and it's this narrator so how do we help بخاري here majority I'm going to give you guys a gen مقاعدة and memorize this the scholars they when they see narrators that بخاري brings in his صحيح that have been spoken against are you there the majority of those people who have been spoken against against بخاري are you there the most majority of them are people who he doesn't bring them as a شاوهد he doesn't use them as an evidence or he doesn't use them as a أصلب الموضوع he doesn't use them in the topic at hand he uses them as a متابعات the majority of them are like that the majority of narrators that he's been he's been criticized for narrating from them are from من باب المتابعات very good that's one the second answer the scholars give is that even that same person that إمام البخاري who brought انتقى من أحادي فيه مصح منها he hand picked from that individual he's weak right but doesn't the weak person get it right sometimes does he not even that is not always lying he sometimes tells the truth right صح let alone a person these people who have been criticized by بوخاري are not liars by the way and their criticism has nothing to do with their integrity it's their memory okay it's their memory are you with me brothers from those people who he has narrated from he has cherry picked them hand picked them he's looked into his narrations and whatever he found that were right from external evidences he found he chose from them so he didn't narrate every time from him does that make sense brothers so these are من انتقاء من أحديث ما صحة منها and then he placed it in his صحيح حدثني ماليك whose name is what ماليك من إمام مداره جرا نعم أنا عمر بني يحيا المازني أنا أبيه أنا أبي سعيد الخدري رضي الله عنه عن النبي صلى الله عليه وسلم قال يدخل أهل الجنة الجنة وأهل النار النار ثم يقول الله تعالى أخذي صلى الله عليه وسلم يدخلوا أهل الجنة the people of Jannah will enter Jannah and the people of نار will enter نار this now refers to عموما سواء الكافر it can either be the disbeliever or it also involves المصرفة على نفسه من المسلمين this حديث يساين يدخلوا أهل الجنة ال الجنة that the people of جنة will enter جنة and the people of نار will enter نار will enter نار ثم يقول الله تعالى أخرج من كان في قلبه مثقال حبة من خردل من إيمان الشخص المض績 هو أحد يدي جيب موز غير موز غير موز غير موز غير موز غير موز غير어서 الموز غير موز غير، شخص موز غير انتظروا ان جميع الناس ينطلقون الناس ينطلقون ، ينطلقون ، ينطلقون فا يلقوننا و سيكونون فيناهر الحياة و سيكونون و ينطلقون و سيكونون لهم الحياة again once a person gets cleaned the skin gets cleaned and everything gets cleaned again they breathe again life comes back to them again that's what happens حياة is said this is a shak from the narrator which is Malik Ibn Anas by the way and Imam Malik but this doesn't harm the narration because whatever the two of the meanings that it is it doesn't really change the meaning فا ينبطون كما تنبطوا الحبة في جانب السين فا ينبطون كما تنبطوا الحبة في جانب السين في جانب السين ألم ترى أنها تخرج صفراء ملتوية فقط كما تتخرجون تنبطون كما ترى و يتخرج صفراء ملتوية و يصبح يلو و يتنبطون يتخرجون كما ترى و يبدوا جيدا لكي ينبطون هذه الحديثة يوجد كثيرا فيها أول الرد على المرجئة رفتات على المرجئة المرجئة الذي قل لا يضر مع قول لا إله إلا الله عملون يؤمنون أنك يأتي مع لا إله إلا الله لن ينبط لك هذا ما قلت هذه الثالثة قلت لا إله إلا الله و أنها مجدد لذلك جدت مجدد يقلت لا إله إلا الله و مع ذلك و في مجدد لذلك رفتات علىهم هل تت with me أعلمين أن أهل التوحيد يحصلون على جنة هذه رفتات في المرجئة و أيضا رفتات في المرجئة و و يتزل و أنة خوارج يجب أن يذهب إلى الهالفاية لكنهم يعتقدون أنه لا يخرج ومورجة أعتقد أنه لا يذهب إلى الهالفاية هل أنت معي؟ ألو سنوط الجماعة قلت أنهم يذهبون إلى الهالفاية ويخرجون after a while هل هذا يكفي؟ لذلك لقد أخذت الأمر وصط now if you look at the خوارج as they say and Ulama mentioned that the خوارج as a group they have never had scholarly they have never had it they are never the type who have scholars and people of knowledge and understanding and comprehend they never had it the only group that had that is the مورجئة that's why the scholars sometimes they don't even speak about the خوارج because all they are is emotional individuals who have no dealiah and no fahm of the nusus that's why the مورجئة they brought out scholars is the مخشري is the مورجئة he is the he is the he is the scholarly approach they take are you with me? and they really came out at the time of the issue of خلق القرآن the Quran being created they had scholars they have people they put forward that's how they were but the difference between the معتزلة and the خوارج is what the خلاف between the معتزلة and the خوارج because what happens is that if you do a major sin you are not a believer nor are you a disbeliever so you are in between that there is a station they called it منزلة تنبيل المنزلة there is a station in between that you are at the خوارج on the flip side what they said is but they both agree on the health fire you are going to stay in the health fire forever so this one just puts a question mark on your religion and this one fully tells you but they both agree on what that you are going to stay in the health fire the dispute between the معتزلة a deviated group and the خوارج is basically خلاف لفضي and it's not حقيقي does that make sense the other benefit that we take from this is what and how he deals with the narrators that are spoken against and we gave two answers for it right? that you can find more details in Kitab he writes pages pages explaining everything and proving how he followed up one narration after the other one after the other one after every narrator that is spoken against and in the same chapter narrated about that while I was sleeping I saw in a dream that some people were displayed before me wearing shirts of which some were reaching up to the breasts only while others were even shorter than that and umar and umar ibn khattab was displayed before me wearing a long shirt which he was dragging the people asked how did you interpret it i.e. what is its interpretation of Allah's messenger he the prophet said it is the religion حدثنا محمد ابن عبيد الله عبيد الله حدثنا إبراهيم ابن سعد أن صالح أن صالح أن ابن الشهاب أن أبي أمام أن أبي أمام تبن سهل أنه سمي أبا سعيد الخدرية رضي الله عنه يقول قال رسول الله صلى الله عليه وسلم بين أنا نائم حديث أبي أمام سهل ابن حنيف is the son of his companion his father is a companion يهد أبو سعيد الخدرية سعادي بن سينان يقولوا سيد قال رسول الله بين أنا أمام while i was sleeping so this scholar they said when was this when was the prophet or was it actually a sleep the strongest is that رؤية is a sleep the prophet was actually sleeping and the prophet's sleep is not like a normal sleep it's a revelation و لذلك حديث عايشة رضي الله و تعالى I mentioned حديث عايشة رضي الله بدي الوحي بخاري brings it that the prophet عليه الصلاة والسلام before the Qur'an بسلم ربك الذي خلق came down on him for six months الله تبارك و تعالى used to said revelation on him while he was asleep and wherever he saw always take place in front of him that's what عايشة said you find that in what بدي الوحي صحيح البخاري so this is a dream that the prophet used to see عليه الصلاة والسلام and he said I was sleeping and I saw this in my dream revelation this is the wahi because what's the evidence for that the prophet says الأنبياء لا تناموا أعيونهم prophets their eyes don't sleep you know them their eyes sleep ولا تناموا قلوبهم but their hearts don't sleep prophets their eyes go to sleep meaning they close their eyes but their hearts are working they're not sleeping and this is من خاصائص الأنبياء this is the distinct characteristics الله gave to the prophets just like the earth doesn't eat إن الله حرم على الأرض أن تأكل أبسام الأنبياء the earth cannot eat the flesh of the the prophets and dig the prophets from his grave today it's like he got buried yesterday nothing's changed it looks the same the earth does not eat him whereas أس the earth eats us until what عجب الدنب do you know what the عجب الدنب is what is it what's it called a bone in the back tell bone no I don't say tell bone tell bone means we come from monkeys the coccyx the coccyx بين أنا نائمون رأيت الناس يعرضون عليه وعليهم قمصون the prophet said whilst I was sleeping رأيت الناس I saw the people presented in front of me ومعلا what is the word عورض عليها يعرضون عليها place in front of me it means يقفوا أمامي they were placed in front of me they were standing in front of me another view says يمرون عليها they were going by me they were walking by me so those are the two and the word عورضون I can take both meanings وعليهم قمصون and they were wearing قمص قمص is جميع قميس it's the plural of the word قميس garments وعليهم قمصون منها ما يبلغ الثدي and from amongst them منها from the people I was that were presented in front of me it goes back to the people from amongst them was what ما يبلغ that which reaches الثدي الثدي means the breast the قميس actually just reaches the breast the chest because it's very short it's قصير جدا and it can't reach elsewhere so that means they are by the way it reaches there that means they are already showing and they are not they are not covered ومنها ما دون ذلك and then from them are those who are bit longer وعليهم قمصون then from amongst all of those people عمر comes out he's shown to me in front of me وعليهم قميس يجره عمر has a commis that he's dragging he's dragging his commis people are reaching here a bit lower عمر is dragging he's on the ground that doesn't mean many are allowed to drag their garments by the way there's no evidence in this قالوا فما أولت ذلك يا رسول الله فما أولت means بما فصرتها what explanation and interpretation have you given to this dream now that you saw عمر dragging his garment and the rest they had their garments short short short what was showing what's your interpretation what meaning did you get out of this and the prophet responded by saying قال الدين he said عمر's religion is long strong the other people the religion is small it's not fully covering them whereas عمر رضي الله تعالى عنه his religion he's strong in his e-man and he's strong in his faith he's using a babu تفاضر أهل الإيماني في الأعمال عمر is إيمان is higher and stronger and more powerful than the rest than the rest the benefits that we take from the حديث is of course number one that the people in their religion they are not of one level and they are of different levels and their strength and their power and their strength is different are you with me this also benefit we take from this is what the virtue the virtue that عمر has and his status and his position رضي الله تعالى عنه also the thing that we take from this حديث is what that something can be differently observed in a dream than what it is observed outside the dream in the dream عمر's garment pulling is praiseworthy and it was something good it showed that he had إيمان but the same if he was to do it outside it will show his إيمان is إيمان is low which is a man cannot have his garment below his ankles as the Prophet said ففي النار any garment that's below the ankles is in the hellfire any garment that's below the ankles is in the hellfire so we have here that عمر رضي الله تعالى عنه in the dream he's actually been praised for having a long garment and that showed his strength and his power of his إيمان whereas outside if he was to do that it will show deficiency and weakness in عمر رضي الله تعالى عنه in terms of his terms of his إيمان ولي ذلك إيه himself while he was on his death bed عمر رضي خطام while he was on his death bed a boy entered onto him and he saw him عمر was on his death bed and he was about to die so عمر رضي الله تعالى عنه and left taken up for verily this is more pure for your garment and for long lasting for your garment you destroy your garment it's gonna finish like that so عمر رضي الله تعالى عنه wouldn't pull his garment and he never pulled his garment and he with me his garment was half his shin as it's mentioned in his biography now Chapter الحياة is a part of faith narrated by عبد الله عمر رضي الله عنه رضي الله عنهما once Allah's messenger صلى الله عليه وسلم passed by an Ansari man who was admonishing his brother regarding al-hayaa on that Allah's messenger صلى الله عليه وسلم said leave him as al-hayaa is a part of faith بابن الحياة من الإيمان حد ذنق الإيمام البخاري رحم الله he says بابو الحياة من الإيمان أي الحياة شعبة من شعب إيمان is a branch from the branches of الإيمان and based on the Hadith that we took before it is from the which of the branches does it fall into كماله الواجب meaning if you leave this you are a transgressor who has exceeded his limits of sinning does that make sense but that doesn't mean it is أصل الإيمان it doesn't mean your religion goes because of it so بخاري is giving us شعب الإيمان the branches of الإيمان now حد ذناء عبد الله ابن يوسف قال أخبرنا مالك ابن آنسن عن ابن الشهاب عن سالم ابن عبد الله عن سالم ابن عبد الله ابن عمر ابن الخطاب because he is going to say I am his father عبد الله ابن عمر ابن الخطاب رضي الله تعالى عنهما may Allah be pleased with him سالم is من علماء التابعين الأجلاء he is from the notebook he is from the seven jewels of Medina عن أبيه أن رسول الله صلى الله عليه وسلم مر على رجل من الأنصار وهو يعيد أخاه في الحياة فقال رسول الله صلى الله عليه وسلم دعوه فإن ال حياء من الإيمان فإن الحياة وعيز حياء إنا إِسْمُ إِنَّا أن رسول الله صلى الله عليه وسلم ر investigating God على رجول إن أيمان من الأنصاري من الناس من الأنصار وهو يعيد أخاه و أخاه و يخبره و يخبره و يخبره و يخبره بسيطة هم why are you always shyful so shy like that for stop being shy if you say to him أخاه في الحياة فقال رسول الله the prophet said to him دعه leave him alone فإن الحياة very shyness من الإيمان is a branch from the branches of الإيمان this hadith shows us that a person these are the benefits that we take from the hadith so where was the word دعه إطرقه leave him alone leave him the benefits that we take from this hadith is the virtue of shyness and that it's a branch from the branches of الإيمان the second thing that we take from it is that the person who's given the reminder and who's trying to admonish a person sometimes may even be wrong in his admonishment and he's advising right he might be incorrect and it doesn't mean because he's the one advising the other one he's necessarily always right so he's كلام and his statement is observed by looking at the textual evidence is the kitab and the and the sunnah فما وافق الكتاب and the sunnah is taken وليدالك that's why إمام ماليك he said everybody's statement is either taken or rejected except the prophet صلى الله عليه وسلم no we take everything he says no if no but everybody else who's advising you if what he said was in accordance to the kitab and the sunnah it's taken if it goes against the kitab and the sunnah will say جزاك الله خيران for your good intentions but what you're saying is wrong also the third benefit that we take from it is the one who is advising or admonishing somebody if he gets it wrong he should also be advised and he should be told that what he's advising is wrong wrong that shows that the advising is not restricted to a person over another person that everybody can advise another person