 راوية الحليفة خليفة الحليفة هو خليفة المسلمين وامير المؤمنين أبو حفز عمار بن الخطاب ابن نوفل ابن عبد العزة ابن الرياح ابن عبد الله ابن قرط ابن زراح ابن عديبن كعببن لؤي خليفة الحليفة هو خليفة أبو حفز عمر بن الخطاب هو من أشرافي قرش هو من المملكة الأمرية يلتقي نسبهم عرصول الله يلتقي نسبهم عرصول الله يعني هم ورسة عسلم ولكم في المكان في حالة التعرف في كعبن لؤي كعبن لؤي ورسة عسلم is tribe و Anytime come together. He took Islam the fifth year after the Prophet Ahsalaam was sent as a messenger. أسلم بمكة في سنة خمسة من البعثة. It was also said no, it was sixth. And he remained with the messenger صلى الله عليه وسلم سفر و حضر. The prophet did not travel to anywhere. The prophet did not stay anywhere, except عمיר رضي الله انهم كانوا كذلك جداً معهم انهم كانوا مفهولين بالموضوع هذان سبعو البصر كانوا يجب على المسجد صلى الله عليه وسلم عمر رضي الله تعالى أبو بكر هم جميعاً مصرين وعمر مصرين في كل مصرين العالم العديد وإنه يتبت خلافه بعد المسجد وعند أبو بكر رضي الله تعالى عنه وإنه استبليشت خيار وإنه استبليشت وإنه كانت في وقته عندما بغداء العراق was opened العراق was opened at the time of عمر رضي الله تعالى عنه وإنه became an Islamic country هم جميعاً مصرين وإنه مصرين وإنه مصرين جميعاً مصرين لماذا؟ لأنه مصرين ومصرين حق من الباطل عندما كان إسلام لأن إسلام كان مصرين وعند الله تعالى كما بخاري ناريته على إسلام عبد الله بأنه قلت ماذينا عزة مذو أسلام عمر لقد إبقى المصرين وأنه عمر رضي إسلام وإنه مصرين وأنه الله أبقى معنا عمر رضي الله تعالى عنه وإنه هو فضائل جميعاً وإنه لديه جميعاً one of the greatest greatest virtue that he had was he was promised جنة and life he was told that he would be جنة and life he died as a martyr in the message of the رسول الله so he wasn't just a martyr he died as a martyr leading the prayer in the best place in the message of the رسول الله صلى الله عليه وسلم he was killed and he was wounded by أبو اللقل المجوسي لعائم الله عليه بي الله his consistent class while he was leading the صلاة he led the صلاة الفجر and he died four days remaining of the الحجر the year was 23 وعشرين the 23rd year of the هجرة النبي صلى الله عليه وسلم أبو بكر أد عمر were both buried both buried next to each other in the house of عائش رضي الله تعالى عنو next to the messenger صلى الله عليه وسلم so he is خلافة was عشر سنين and ten years وستة أشهر and six months وإيام a little days actually a couple of days عمر رضي الله تعالى عنو was the second most greatest man after أبو بكر عبد الله ابن عمر said كنا نخيب بين أصحاب رسول الله we used to give virtue to the companions of the messenger when نبي أصحاب while the prophet was with us we used to give virtue to the companions and we used to say أبو بكر and we used to say عمر and we used to say عثمان and the حالية زحر بخاري we used to say أبو بكر we used to say عمر and we used to say عثمان and the prophet never stopped us from it أهل السنة had argued and had debated regarding amongst themselves some of the أهل السنة argued that علي is more virtuous علي is more greater علي is more virtuous عثمان there has come disagreement amongst أهل السنة and anyone who does take a stand in this issue he has taken a weak view but he still has a left of أهل السنة but if he says that the خلافة عثمان was not didn't exist he has no place and the خلافة was only who أبو بكر عمر علي or he says that خلافة is only علي then this person is a مبتدع خميث is a filthy innovator the خلافة there is no dispute amongst أهل السنة regarding it the خلاف only between علي and عثمان who is more virtuous that is regarding عمر رضي الله تعالى عن this حنيث it speaks about the intention and its position the حنيث إنما الأعمال بنييات the word إنما the word إنما to feed الحصر it benefits حصر and this is a unanimous agreement amongst the Sahabas اتفاق السلام that the word إنما benefits حصر and there was a time when I thought إنما it was إنما that came together that made it like after observation and looking I realized that إنما by itself stands like a word that it's not إنما that came together that argument is weak that argument is weak rather إنما itself is حصر and the Sahabas pay attention agreed that إنما is what it benefits حصر now to show you that the Sahabas agreed was إنما عبد الله when he when he when he when he when he when he when he when he when he when he when he when he when he when he when he when he when he when he when he when he when he when he when he when he when he when he when he لأن كل شيء else has not been negated from it and the only type of riba has been affirmed for necia this time does that make sense some of the scholars and there are other forms of riba necia is not only ribalfadr so the scholars they said the only way ibn abbas was refuted on this our point was not the usage of the word in lemma because that is unanimously agreed upon that is hasr but they had to bring other evidences to say no also and this one to it by other and this was benefited by ibn al-daqiq and eid in his kitab so in lemma what does it mean it means hasr what does hasr mean hasr means it's bad to live with cool it is that you affirm something for a particular thing you affirm a ruling you affirm a ruling for a particular thing and you negate it from everything else you affirm a ruling particular for something and you negate it from everything else now what has this hadith affirmed a ruling for exclusively because the word in lemma benefit what exclusivity that's what it really hasr means exclusive exclusivity means this exclusive for this what is it that it affirmed the ruling specifically for we will say two views have been taken regarding this issue some of the scholars they said that in lemma has given hasr to what that the action is not correct except with the intentions so the ruling that is specified here is the authentic or the correct and action the correct action well only so except with the intention exclusively this ruling if the if the intention is not there the action the action is not correct there is no intention العمل here is general it means all of actions so what enters this the actions of the tongue and the actions of the limbs the actions of the heart is not part of it the actions of the heart is not part of it why is the action of the heart being taken out because العمل and the liyat comes after that so the action of the heart has been taken out by the word and liyat pay attention and the word in lemma as i said it benefits hasr and العمل benefits generalization all of action that comes from the tongue and that comes from the heart or those two actions they require the action of the heart and liyat and without it your action will not exist the scholars they've disputed this حرف وجر which is بن ياد الحرف وجر and this is مجرور what do they connect to what are they attached to the the بن ياد بن ياد what is it connected to we said that yes there's two views that being taken some of the scholars said it is connected صحة العمل that they said the acceptance of the action the second one they said no it is the completeness of the action which is كمل العمل the completeness of the action so the word بن ياد they said it's attached to one of two either صحة العمل or صحة العمل i have to mention something now we as humans or the creation of Allah we are what we are what we are what we are what we are we are told to do two things ام مقمورات او من ياد pay attention this is important we are ordered to do two things we're ordered to come with two things either we are requested to come with something or we're requested to leave something whether either طالبوا فعلين او طالبوا تركيبين where is all the order to do things or we're told to everything we are told to do it needs a mere that's what he's talking about every single thing we do it needs a intention except except that which evidences have shown that you don't need an intention for every action you are told to come with you need an intention for it i said we are burden with two things we are burden to come with something and we're burden to leaves of something everything which were told to what to come with we have to come with an attention are you with me such as what pray the salah is an action you need to come with you need to come with an attention fasting is an action you need to do you need to come with an attention and give you this again is an action you need to do you have to come with an attention you have to come with these are مقمورات you've been ordered to come with it except that which the evidence you have shown that you don't have to come with an intention regarding it like what like رددو يون give me back debts i said i was ordered to come with it but you don't have to have an attention to give it you don't have to come with an attention to give it back but what passes you if you don't do it the reward if you give give it back for the sake of Allah because Allah has ordered you to do it you do get rewarded for it but we won't we won't say صحة العمل the first time that the correctness and the acceptance of your action is connected to this لا because that makes sense are you with me we don't say that we will say the acceptance of your action is connected to the صلاة and the other things this one is what it's connected to the completeness of your action does that make sense the next group is what the man he yet that which you're prohibited from the things that you're prohibited from you don't have to come with an attention regarding it you don't have to come with an attention regarding it this one the man he yet the prohibited things are what the prohibited things that you're prohibited from that you're told to stay away from if you want to get rewarded for it you have to come with an attention regarding it and this falls under what كمال العمل completeness of the action not صحة العمل are you with me that goes under the second part of those who said that the جار المجرول is connected to huh the correctness connect some some said the acceptance of the action and some said what the completeness of the action the man he yet is connected to which one the completeness of the action whereas the مرات is connected to the acceptance of the action the action won't be accepted unless you do the intention but if you leave of something you don't have to come with an intention it will only complete this action for you meaning you will get a high reward for it such as what such as if the person and he stays away from زينة he doesn't steal huh he doesn't steal if he stays away from زينة but the reason why he didn't stay away from it is because he doesn't want to do زينة would he be sitting for it there hasn't come with no intention for it he doesn't have to come with an attention for this action to be accept for this action to go through this one is called كمال this is acceptance now in the sense when I say acceptance I mean that the action some actions are connected to intentions and they only become accepted this way this one will be accepted without any intention it will be accepted without any action and it's four types the prohibition the things that are prohibited from you that you're told to stay away from are four types something that has come to your mind خطلا بيباليق it came to your mind and sorry sorry the first one is لم يخطل بيباليق the first one it hasn't come to your mind at all nothing has actually come to your mind regarding this issue you never thought of زينة و لم يفعل و لم تفعل and you didn't do it are you with me it never came to your mind no did you do it you don't get a reward no did you get a separate are you with me the second one is what it came to your mind خطلا بيباليق it came to your mind but you remembered Allah and you left it for his sake it came to your mind you wanted to do the زينة you remembered Allah's greatness and you remembered Allah's punishment and awaits you if you do it and I said well I'm gonna do it and that was under the حديث من هم بسيئة فلم يعملها كتابه الله عنده حسنة came to his mind this one he gets one reward for it the third one is what the third one is خطلا بيباليق it came to your mind you wanted to do it you wanted to do it it came to your mind and you wanted to do it but you were unable to execute your want you were unable to do your dream you wanted to commit the زينة but something stopped you this falls under the حاليث of the مسجا إذا التقل مسلمان يبسي في يما فلقاتو والمقطول في الله if two groups of the muslims of the two individuals from the muslims meet one another with their sword then the one that is killing and the one that is killed both of them are in the health fire the sahabas they said يا رسول الله هذا القاتل فمبانو المقطول that is the one that's killing we understand but the one that's being killed why is he going to end up head and to the health fire because the prophet said because he was striving to kill his brother he was what he wanted to kill him this man it came to his mind he wanted to do it but he was unable to do it something one one thing or another actually stopped him from it the fourth one which is it came to his mind he thought of it and he actually executed it he did it he made it happen he made it he actually made it take place and that one he gets he gets a sim for it as well so the actions that are the actions which are the men he yet that's how it is dealt with in regards to the intention that's how it is in regards to the intention this حديث brothers if you look at it it has come if you look at the رواية that we have we're looking at right now the حديث has come إِنَّمَ الْأَعْمَالُ بِيْنِيَدْ نِيَدْ is plural and it's also come in in the wedding إِنَّمَ الْأَعْمَالُ بِيْنِيَدْ so it's come as a plural and it has come singular how is that and how can we bring that together this color is about answering it they said when it came as a when it came as a plural because the intention it's a lot people's intentions are a lot everyone does something for one piece another so it was correct because of the intentions that are a lot and people's intentions are a lot and the word إِنَّمَ الْأَعْمَالُ بِيْنِيَدْ was plural because نِيَدْ somebody does it for the sake of Allah somebody does it because he done a promise somebody does it because of his honor and his own reputation some does it for the shaitan somebody does it for this somebody does it for that when it came singular the word إِنَّيَدْ it came as a singular is because the place that the intention comes from when does the intention come from the heart it only comes from one place and not many places because the محل of the niyah is the قلب so that is why you see sometimes that is جامع and sometimes it is مفرد