 فشرف بالشتغالي بالعلم ولا تبغي به ما عشت يا دا دا دا لا وياله من شراف عظيمي افهم ازوين له سو عملي فراه حسنة شرطان بيوتفائي this evil act for them and they believe what that what they do is what is good so the best Islam is that the people find safety from your tongue and your hands if you're a truly honorable Muslim if you're a Muslim of high quality and high level let the Muslims not find any problem from you if anybody tells you you've harmed me you've caused me harm with your tongue be worried second thing is if you physically harm a Muslim you pick up your hands for the Muslim or you even harm a Muslim remember that you have fallen short on this حديث yeah chapter to feed others is a part of Islam narrated by Abdullah ibn Amrin رضي الله عنهما that a man asked the prophet صلى الله عليه وسلم whose Islam is good or what sort of good deeds in Islam are good the prophet replied to feed others and to greet those whom you know and those whom you do not know here he says feeding and providing food for the people is part of Islam feeding and giving to the people is a branch من شعب الإيمان it's a branch from the branches of the iman نعم حدثنا حدثنا عمر ابن خالد حدثنا عمر ابن خالد now again تخريب تهديب ابن حجر mentions that there are two عمر ابن الخالد that the people confuse one another with the first one is عمر ابن خالد الحراني the second one is عمر ابن خالد الواسطي pay attention the first one which is عمر ابن خالد الحراني he is that's the one Imam is narrating from here are you there as for عمر ابن خالد الواسطي he is he is suspected of life and this is what when a hadith becomes weak it becomes weak for one of two reasons first reason that it becomes weak for is a a disconnection in the chain of narration and the second reason is a criticism against the narrator and the criticism of the against the narrator happens in one of two إذا the memorization of the narrator is being criticized or the narrator's integrity is being criticized so here if somebody is called كذاب or what not then this is it is a criticism pertaining to his what his عدال, his integrity does that make sense so it means we should be careful from the narration of this individual عمر ابن خالد الواسطي and now we know that this person is عمر ابن خالد الحراني so he is reliable and then قال حدثن الليث الليث here is is a الليث ابن سعد he is a he is a reliable individual there is also another الليث and Imam البخاري رحم الله he did not narrate from him we always talk about him we took him and he is الليث ابن أبي السلام he is weak they are on the same level be careful don't mix one with the other الليث ابن سعد he is من أئمة الفقاها المحدثين and I think الليث ابن سعد was the one who said it I think it was شافعي who said it or maybe wrong don't quote me on this that he said that الليث ابن سعد could have been أفقي greater than Imam Malik but the only problem was الليث ابن سعد didn't have students that could carry on his mathab like Imam Malik had somebody students who can take on his mathab are you with me so الليث ابن سعد he was from Egypt الليث ابن سعد he was from Egypt and as I said to you he is ثبتن when we say ثقة is a praise of his عدالة when we say ثبتن it's a praise of his memorization so the word I'm using is for a reason okay as for الليث ابن أبي السلام he is متكلم he is criticized and the reason why is not because of his عدالة his integrity because of his memorization he mixed up his narrations he mixes up narrations نعم أن يزيد يزيد here is ابن أبي حبيب نعم أن أبي الخير he is مرثة ابن عبدالله أن عبدالله ابن عمر نضي الله عنهما أن رجل سأل النبي صلى الله عليه وسلم أيو الإسلام خير أيو الإسلام خير means أيو خصال أيو أيو أيو يجب أن يتعطيه. وليهالك في براسة أسلامة. ففي كل ذاتي كبيت الربطة الأخرى. كل شخص يجب أن يتعطيه. يجب أن يتعطيه بشكل مخلوق. بشكل مخلوق. يجب أن يتعطيه. يتعطيه. لأنه جنور. مرحبا. وتقرأ السلام على من أعرفته ومن نمتعرفه. وتقرأ السلامة. يعني ما؟ يجب أن تقرأ المخلوق. ومن المخلوق أنك لا تعرفه. فرع السلام على من أعرفه. وهذا مع المشيئ. ترى مسلم. سنعرف معذرة 3 المخلوقين. يجب أن يتعرفه. يجب أن يتعرف الرأس أخر. وليس أن يتعرفه. يوجد من يعرفه. يوجد من يتعرفه. أو أن يتعرف على فئاته. اصبح للمخلوق الذي يتعرفه. يوجد من يتعرفه. سلام لن أعرف أنك لا نعرف. بشكل أسلام عليكم. لا أس or أكبر هاه. وإن يتم يعرف أسلام عليهما. now if you go to your brother and say السلام عليك بخير how are you doing? he will question you so I know you from somewhere isn't that the case brothers it is I just give you salams and ask you how you're doing and your health and I want to know if you're fine and that's it it's become very strange ولي دالك الله تعالى he says to us فحيوا بأحسن منها هنا we have to stand up a little bit because there's a messa'il that happened nowadays if a person gives you salam عليكم وديو say to them وعليكم السلام if somebody says to you السلام عليكم ورحمة الله would you say وعليكم السلام ورحمة الله if somebody says to you السلام عليكم ورحمة الله وبركاته you have to say وعليكم السلام ورحمة الله وبركاته wherever they say to you you have to say to them exactly in response right now a lot of the times people receive because nowadays we don't talk to each other face to face anymore technology has developed so we have these telephones that come through so a person may text you السلام عليكم are you there are you there and they say to you السلام عليكم وديو the scholars of this time شيخ بكالب وزيد رحم الله has a book called أداب الهاتف the man is on the phone and also our شيخ سلمان الرحيل others after they gave a verdict which is if somebody calls you on the phone and they say to السلام عليكم ورحمة الله وبركاته when you receive that سلام you have to verbally say it whether they can hear you or not it doesn't matter so you respond by verbally saying it you say وعليكم السلام ورحمة الله وبركاته and then you type it in response to them so they hear what you're saying but the salams has to be verbally uttered as I said to you بكالب وزيد رحم الله he gave that verdict and also شيخ سلمان الرحيل that's the answer he gave regarding that so it's very important brothers that we understand that we understand that issue and that we give the salams correctly also the salams if the person gives you salams and you nowadays we don't know who's Muslim or not الله says وَلَا تَقُولُ لِمَا تَقُولُ لِمَنْ أَلْقَا إِلَيْكُمُ السَّلَامَ لَسْتَ مُؤْمِنًا if a person gives you salams and they give it to you properly just say to them وعليكم السلام the question arises that if a disbeliever says to you السلام وعليكم can you say وعليكم السلام in response the scholars they differ on it because the prophet when he would say to him السلام وعليكم he would say to them وعليكم وعليكا because of that which he heard from them they used to say to him السلام وعليكم they would say death be upon you and so the prophet respond would be وعليكم وعليكم the same be upon you صح but what about if you hear them clearly saying that to you death be upon you then you say وعليكم but what about if they clearly say to السلام وعليكم does the rolling change does that make sense the point there's a khilaf here the prophet would if you used argument and the prophet said if they say salam if they agree to respond وعليكم the prophet is talking because they would say some scholars would say it's because they clearly used to say السلام وعليكم I like what I have the best thing to do is if they do say to you what السلام وعليكم then you say to them وعليكم is responding to them without having to get on yourself so if they say السلام وعليكم and you say وعليكم then they're going to get you've responded by saying السلام وعليكم right وعليكم is the same be upon you so if they said it properly and you responded وعليكم then it means whatever good you said to me be for you as well and if what they said to you was bad then وعليكم suffices you so it's always good to say وعليكم because you never fall short in responding to them as they deserve does that make sense whereas if you responded by saying وعليكم السلام it could be a possibility that you misheard them and they said to you السلام وعليكم does that make sense and it's better to leave the Hadith of the Prophet ﷺ unrestrictedly and implement it as it is what we benefit from this Hadith is the virtue of إطعام وطعام providing from those poor and needy that's one the second benefit that we take from this Hadith is the virtue of إفشاء السلام spreading the salams the greetings and the virtue that it has and that we also take from this that the word سلام is what is the اسم من أسماء إلا is from the names of Allah سبحانه وتعالى and it's one of the things that brings what love between the Muslim if your Muslim comes to you and says السلام عليكم and you and him had a conflict or something and he says to you السلام عليكم when you feel better but if the person just walks by you he's like why he's not giving me salams for سلام is actually what gets rid of the بغباء and the شحناء between the Muslims are you there giving a Muslim brother السلام عليكم أخي and then take a carrying on you with your your day so it brings what it brings محبب and it brings تحابب بين المسلمين السلام عليكم and it's a name from the names of الله تبارك وتعالى number three is that عدم التخصيص الإلقاء السلام علي أحد من المسلمين دون أحد that you don't specify السلام on a particular individual from another individual that you can't narrow you can't select and choose who you want to give salams to that the salams is a right that everybody has upon you you give it to them fairly whether I know you I don't know you it doesn't matter had a حقق that's your right I can even hate you if I want to but salams has nothing to do with my like or hate for you صح another benefit that we take from this حديث is that my beloved brothers and sisters there's something we should know about the prophet as some of his answers when the question sometimes that would be put to the prophet he would give the same question would be asked and he would give a different answer to each each company a different answer صح he was asked about أيول عملي أحبو إلى الله which action is most beloved to Allah and two different companies he gave them two different answers صح and this teaches us an issue which is علم البلاغة which is known مراعات مقطة المخاطب observing the person you're talking to it means that the prophet used to look at the person who came and whatever he found that this person was deficient in and he wasn't fulfilling the prophet will give him an answer in response to that and this teaches us as individuals when you know a person comes to you all the time and they are weak in something or they lack something don't make your focus on something else that's good for somebody else may not be good for this person that's another benefit that we take from this حديث are you there صحيح before when the prophet was asked ايول إسلامي أفضل ودريسي من سلم المسلمونة من الإساني ويدي when he was asked right now ايول إسلامي خيرون what did he respond تطع المتطعام وتقرأوا السلام على من أرفته ومن لم تعرف two different answers right it was a question that he was observing are you there the question now is what he was observing وليارك يبنوتي this is he calls قضية عيل he speaks about this as well when it comes to the issue of boycotting your Muslim brother وإمام أحمد رحم الله when he sometimes he used to come up to him and they would say to him إمام أحمد فلان sits with soul soul إمام أحمد say boycott him إمام مبنوتيمس says that these أحكام that came from أحمد and the likes of the self is an issue that Ahmed did it based on قضية عيل you can't come later and try to apply the same ruling necessarily on every single time in every place you have to observe حتى ما فاصد هاية تنشل تدعى واني بروتيميا points تعاو you see Muslims boycotting Muslims and saying he's an innovator I'm not going to talk to him على كل حال هاية نعم chapter to like for one's brother what one likes for himself is a part of faith narrated by أنا سنردي الله عنه that the prophet said none of you will have faith until he likes for his brother what he likes for himself he saysshots he said I'm going to and I'm better I want to might so much much yes but he spoke heart heart someone had I'm coming my baby come I am approaching another another good Bad and اللي أخيهما يحبوا لي نفسه the professor at ASM he says لأ يؤمنوا أنه لا يؤمنوا أنه لا يؤمنون أحدكم وان of you does not believe حتى يحب until he loves لأ أخيهما يحبوا لي نفسه that which he loves for his brother you have to love wherever you love for yourself love it for your brother does that mean everything brothers? I have to love everything with things that I love for myself I have to love for my brothers the scholar they say no it does not mean worldly issues talking about religious matters are you there? هذا الأمر لا يتحدث عن العالم الأمر يتحدث عنه هل أنت؟ نعم هناك أصدقاء مقاربة التي تتحدث عن حسيني بلو معلم أنه يقول لا يؤمنوا عبدون أسلاف لا يؤمنوا لا يؤمنوا حتى يحب لأخيه وليجاره أنه يحب لأخيه وليجاره أنت بأخيه وليجاره أيضا، أمام الإيمان كما قلت لك أنه كاماله الواجب يضير world كي أنتم يجدوا انتم لم هذا liebe عشاب wants to pray in the first line you want to fast Monday and Thursdays you need love that for your brothers if you want to be upon the haq love it for them هذا what it means لا يومين أحدكم that one of you does not truly believe until he loves for his brothers what he loves for himself so if you love something for yourself it should show on your limbs how concerned you are for the believers that whenever you got an opportunity يا أخي والله this is not right يا الله قريب يا جنة أخي this is not right this is not right أخي look at this look at this you so want this person to take it you want it for them are you with me الله say about the Prophet لعلك باخيع نفسك اللي يكونوا مؤمنين ها you would give up your life you will surrender your life destroy your life just so they can become Muslims that's how you should be you love for your brothers what you love for yourself religiously it has to show from your limbs the way you are and the way you are excessively going out of your way whenever you get something opportunity your benefit in the ummah free a person tells you I love for the believers what I love for myself and then you charge the Muslims so much money and they can't even pay for your lecture or your conference and you say I have to stay in a five star hotel and you put so much demand on the table and then you say I want خير for the ummah أنا أحب الخير اللهم كيف؟ تادي love khair for the ummah I don't have khair for the ummah نعم so what it is is that you love khair for the believers when it comes to issues of religion you love khair for them for issues of religion and this also shows that you are not arrogant because if it says لا يومن أحدكم حتى يحبني أخي ما يحبني نفسي you want everybody to be the same so you don't want to be arrogant above everybody else and it brings the issue of تلك الدار الأخيرة نجعلها للذين لا يريدون علوة في الأرض ولا فسادة ولا عقبة للمتقيم you do not want to be higher than anybody what you want is everybody in this room all of us to be in heaven for those everyone of us إن شاء الله تعالى I ask Allah it takes us all to heaven for those we don't want us to just be the guided people and everybody else is misguided we want the khair for everybody and we want everybody to want khair for us as well and that should be seen in you your excessiveness and your enthusiasm and your himma for the people and your try and your will and those get close on you and you're still there standing waiting for the door to open one day again for you so you can do it again and advise the people and give khair so this shows توادو humility so when you know a person loves something for the Muslims guess how you see he's humble he's truly humble he wants everybody to be the same he wants everybody what? and he falls under the ayah تلكدار الآخرة ننجعلها للذين لا يريدوا نعلوم في الارض ولا فسادة they don't want to be high above everybody else and Allah then says والعاقبة والمستقين it also gets rid of the issue which is known as حسد like sometimes سبحان الله some people they do in a lesson and you say actually you know what can I just sit here now that I've already come I'm in the message do you guys have a little lesson can I sit here no no no go go go go come to me one time I can go we don't want you to sit with us you know I'm misguided guide me then I'm here to guide me I'm misguided here I am sitting right in your حلقة guide me I'm listening I want to hear the guidance from you this is تلعب عقول الناس it's playing with the people's minds are you with me brothers رسول الله صلى الله عليه وسلم I didn't just stay in his message rather he went out if they gave him an opportunity he would say come I would help you he went to the market and he called them and he said come come the next point that we take from this حديث as well is that negation of iman you have to observe it it's not always don't make takfir of a person because he doesn't love for your brother he doesn't love for you and you say لا يومر أحدكم حتى يحب لي أخي ما يعمل لي نفسي والله ياركافر for that don't say that because enough your iman negation of iman can sometimes be what كما لهول واجب ولذلك شخم في الشارحة الكتاب 40 النووي يتكلم عن فائدة are you there this is to show you sometimes people's ignorance and lack of understanding about حديث it was very beneficial reading it he mentions it in his كتاب he has a شارح of 40 النووي it came to the حديث I think it was حديث عرباظ البنسارية I think it was I think it was حديث عرباظ البنسارية but he mentions it نعم or it could be the حديث من أحدثه في أمرينا حديث عائشة من أحدثه في أمرينا هذا عماريسة من الفورات and as he mentioned that two people came to him one time one place in تكفير on the other so what was he said what's the reason he said I told my brother to pray sunnah and he did want to pray and I told him you don't want to pray sunnah the Prophet ﷺ he said عليه الصلاة والسلام فمرغب عن سنتي فليسة فليسة من لي anyone who gives presidents and chooses over my sunnah something else he's not from amongst me so I told him pray sunnah he didn't want to do it يا شخ صح عمار الله يقول I have to explain to you what sunnah meant that the sunnah that was used in that hadith is the sunnah which is مقابل للبداع and the sunnah of the salat that you're referring to is the opposite to واجب صح and that إطلاقوا سنتي the user of the word sunnah has come in many different phases sometimes the word sunnah actually means واجب صح sometimes عليكم بسنتي upon you my sunnah عليكم means واجب upon you my sunnah this sunnah here means what every obligatory things that I do my belief system my actions that's what it means but when we look at the scholar saying صلاة السنة للرواتب the sunnah of the راتب that's not عليكم بسنتي that's not are you with me brothers أم فمرغب عن سنتي فليس ملي was talking about innovation the opposite of سنة is innovation this one is dangerous does that make sense but because they didn't understand the the usage of the word they used the wrong meaning of it so here so brothers don't fall into that they like love for themselves so don't fall short in that regard now chapter to love the messenger صلى الله عليه وسلم is a part of faith narrated by ابو خريرة رضي الله عنه that the messenger of صلى الله عليه وسلم said by him in his hands my life is none of you will have faith till he loves me more than he loves his father and his children باب حب رسولي صلى الله عليه وسلم باب بابٌ حب الرسولي صلى الله عليه وسلم حب الرسولي؟ نعم حب الرسولي حب الرسولي ها من الإيمان حدثنا أبو اليمان قال أخبرنا شعر الإيمان البخاري رحمه الله يسأل بابو شابتة حب الرسولي لابن المسجر صلى الله عليه وسلم من الإيماني is from إيمان and I say here ليت الإيمان البخاري if only بخاري brought this chapter before all the other chapters he brought because he was mentioned remember شعب الإيمان and what not loving the prophet is higher than all of that loving the prophet is a higher branch than and also the other mentioned loving for your brother what you love for yourself so if only بخاري let's put this one forward and this shows us brothers that in compassing everything a book that you can open today that you can think to yourself the way it's organized the way it's set the way it speaks everything in it is 100% there is nothing wrong with it it's who the Qur'an and the reason Allah did that and brings everybody else's books are going to have something you can criticize them on are you with me brothers it's because it has to be that the Qur'an has to have that unique that unique thing over everything else there's not an eye you can say this eye go before this eye صح are you with me it would have been better حب الرسولي loving the prophet من الإيمان it's part of إيمان if it was إيمان من مسلم today and we were reading a Bab like this we would not have said it I wouldn't have said to مسلم I wish he did this why would I have not said that to مسلم