So today is our third lesson on the first lesson. In the first chapter in Haryov-Sallihin, with the explanation of Shef-Mam-Binsali-Halloh-Rimim-Hallah, in the previous two lessons, we looked at the opening aiyat of the Qur'an that Imam An-Namawi-Rahim-Hallah brought, and on the basis of those verses, the Shef-Rahim-Hallah extracted or spoke about four issues. The first issue was the Niyah, the intention, where is its place, what is the Niyah, how is the Niyah established, its place is in the heart, it is not verbalised. We looked at some issues connected to that.
The second issue that the Shef spoke about is, how is the Niyah actualised for an active worship? And as Shef mentioned, three things. First of all, you have the Niyah to do the active worship, that's Niyah for the act. Secondly, that the Niyah is that you are doing it for the sake of Allah subh'anau wa ta'ala, and the third is that you are doing it out of fulfilling the command of Allah subh'anau wa ta'ala.
So these are really three elements that you bring to your mind, that you make concrete in your mind for each and every action, and this obviously makes that action to be solid and very clear and very distinct. And so the reason why this is emphasised is to make sure that the actions you are doing are not things which are habitual, they become habit, devoid of any clear, distinct intention. The third thing that the Shef Ramallah mentioned was the issue of the heart and how reward and punishment is on the basis of what is in the heart of the intention. And although in the life of this world, the deeds that we do might appear to be righteous and might be the same outwardly speaking as what other people do.
The reality is that inwardly the realities will be exposed, they will be made known, and what in the hearts will be unlocked, and the reward will be on the basis of what is in the heart. And finally the Shef's spoke about whispers, the issue of whispering, and sometimes just the mere fear of maybe you might be doing an action for sure, maybe your intention is not sincere, that this fear and this whisper that comes to you should never prevent you from doing the action. Because this is a whisper from Shef R, to make you cast out and to make you abandon the action, which you should never do so. Rather what you should do is advance to the action and struggle against your soul and fight against these whispers and to repel them from your mind and ask Allah for Iqas and advance to the action nevertheless.
Because this is one of the ways that Shef R doesn't try to play with you and your desire to be sincere and to make you doubtful and for you to abandon actions. Anyhow, that was the first lesson. Second lesson we looked at the famous hadith of Amir al-Muminin, Omar al-Ibun al-Hratab, or Al-Ibun al-Hu'anhu. And from that hadith we learnt numerous things from what the Shef established.
First of all the meaning of Inamalu bin Iqulim Rimmanawah, the Shef established that these two sentences are not the same, one is not an emphasis of the other, rather the first one mentions the sub-ub, which means that the Niyya is the cause behind the action. And the other sentence is the Nathidya, the outcome, the consequence. What is the consequence? That because actions are by intention, then every man shall have that which he intended.
This will be the outcome and the result on the day of judgment. That your reward or your recompense will be on the basis of whatever you intended in your actions. So we spoke about these opening to sentences that Shef mentions from Ayat from the Qur'an to establish that meaning. And then the example was given in the hadith of Hijra illustrating how people do the same deed, but for different reasons.
There are three types of Hijra, one to Allah and his messenger, one for the purpose of wealth and one for the purpose of a woman. And after that discussion the Shef mentioned the types of Hijra, the various types of Hijra, that is the Hijra from Anamal, from a deed that is Hijra from Anamal, from the do of a deed, and it is Hijra from a Makan from a place. And Shef explained each of those three types of Hijra and gave some elaboration of each one. So that's why we finished in the previous lesson.
And today we continue. The chapter has many, many hadith all dealing with different elements and different aspects and different rulings that pertain to the issue of the Niyya and of sincerity. So today's lesson will begin with the hadith of Ommil Mominin, whom Abdila, Aishar of Yolahu, and her. And she said, Palat, Palat, Sonoh, the message was on, he said, Yogg'su, Yogg'su, Jey Shonil Kaaba.
That an army will embark upon battle towards the Kaaba. For Ytakan will be beidah, Minal Ard, Yorq'sa will be a willi'im, be a willi'im, wa a'kiri. So as they're on the journey and they come to a certain place, like a certain flat place on the earth, then the earth will engulf them, the first of them, and the last of them. They will be swallowed by the earth.
So Aishar of Yohahu, and as she said, Palat, Kult, Yor, Sonoh, and the Lord. He said, how will the first and the last of them be swallowed by the earth? Whilst amongst them they have their markets. Meaning some people have come, they've tagged along to buy and sell.
And there's others who are not really, they're not from among the army, but they have come along because they, for whatever reason. So the messenger of the Son, he said, Yogg'sa will be a willi'im, wa akiri'im, fumayyubar, a'kiriyim, asuna, a'laa, and yi'arti'im. So he said that the first of them and the last of them will be swallowed, and then they will be raised upon their intentions. They will be raised upon whatever their intentions are.
So this is related by Al-Buhari and Muslim. The wording is of Al-Buhari. And so the sire goes on to explain first of all that here in the Sadith, the messenger of Al-Salaam, he informed Aishar of Yohahu and Ha'a about an army that will come to attack the Ka'aba. Al-Azul will protect the Ka'aba and will save it from every evil.
And this Ka'aba, the sire goes on to explain about the Ka'aba briefly. That this Ka'aba is the height of Allah, the house of Allah, it was built by Ibrahim and his son Isma'il, Alim Asala, and they raised its foundations. While they were saying, Rabbanat al-Kabalmina in Naka'an tasami'ol-alim, O'laa, except from us, indeed you are the one who he is, and the one who is knowing, the one who is all knowing. So this house was intended by a king known as Abraham, you know the story, and he came with an army from Yemen with elephants, and when it was a mighty army, and he wanted to destroy the Ka'aba.
So when he came close to the Ka'aba, and there was a place that he reached, which is known as Al-Murammas, at that point the elephants began to be, you know, they were confused, or they were irritated, and they refused to advance any further. So then the king and his army began to scold and child the elephants, you know, to force them to advance to the Ka'aba, but they refused. And then at this moment in time, when the elephants turned their other way around, they started hastening back towards Yemen. So in other words, they refused to advance in the direction of the Ka'aba.
So what happened, so if you look at this incident, what happened, there was a similar incident in the time of the messenger of Salah, Salah, and this was when he was advancing to Haudaibiyah, right, for the raswa of Haudaibiyah. And when he was approaching his camel, again began to hesitate, and was, you know, in a way hesitated, and it refused to advance forward. So some of the companions, when they saw this, they said, they said, Hauda'atil al-Aaswa, Hauda'atil al-Aaswa, meaning Al-Aaswa is the name of the camel of the prophet Salah, right? So they said, Hauda'atil al-Aaswa, meaning that this camel is, you know, become muddled and confused and bewildered, and, you know, it's stopping, and it's doing so without any reason.
Now, what's the reason for this? So the messenger of Al-Aaswa, he said, Al-Aaswa is not bewildered and confused, and this is not from its traits, not from its traits. So basically he defended his camel from something false being attributed to it. And because of the shaykhs, because this is a vun, and this even applies to animals, right?
You can't oppress an animal even. So then he said in response, Hauda'atil al-Aaswa, rama d'hāq al-Aaswa is not bewildered or confused, nor is that from its traits. Hauda'atil al-Aaswa, habisaufil. However, the one who prevented or restrained the elephants, meaning the elephants of Abraha, he is the one who prevented it.
He's the one who's withheld it. And this obviously is Al-Aaswa, and then he said, Well, then he said, well, then he said, well, then he said, well, then he said, well, then he said, well, then he said, by Al-Aaswa, by him in whose hand is my soul, they will not ask me for anything by which the sanctities of Al-Aaswa will be preserved, except that I will give it to them. What he's referring to is that if the pagan Arabs was to ask me for some land or something like this, and in return, the guarantee that there will be no blood spilled and there will be no fighting taking place in the precincts of the qābā, which is which is sanctified, then I will most certainly give it to them. In other words, to prevent the sanctities being violated, I will agree to any agreement to that end.
So anyhow, what is important from all of this, the sheikos on to say, is that the qābā was attacked from the direction of Yemen, an army came with a mighty army, and it was led by a huge amount of elephants, they wanted to destroy the qābā, when they came to a certain place, the elephants refused to advance any further, and this is because Al-Aaswa-Jul prevented them. And then he sent birds, as you know, in the story, and they had a play-run, Abadil, and this is like a huge throng of birds, this is what it means. And they all had things they were holding, they were holding stones with their feet, and as they came they released them and destroyed Abra's army, Faj'a'ala hum, kāaswa in Makul, right, so they were left ruined and destroyed. And so Shaik goes on to, I mentioned some poetry, I leave that out, and then he goes on to say how Al-Aaswa-Jul protected the qābā, his house from the plot of this oppressive king, who came to destroy the qābā.
And then he said, nobody so much who he behind him, that whoever desires to create in the desert like any deviation or oppression in the middle, then we shall make him to taste of a painful punishment. So this is the background to the story that this happened before Islan. And then at the end of time, as occurs in this Hadith of Aisharab, they will come and army will try to destroy the Kaaba. So when they reach this place at Bheda, which means an open vast space, Allah's Ojul will cause the first of them and the last of them to be swallowed.
And as the shayk says that they will have their markets, meaning they will have trade items to come and buy and sell. And likewise, everyone who is with them will be swallowed all in one go. And this shows that this is going to be a huge mighty army such that even there will be other people who know that this army is advancing, they will tag along to either buy and sell, trade or whatever other reason they find themselves. So the shayk says they will all be swallowed and then it came to the mind of Aisharab, if all of them, why would all of them be swallowed, the first and the last, when they have their markets with them and people who are not really going for the purpose of fighting, how will this happen?
And so the message is confirmed that the first and the last of them will be swallowed, but they will be raised according or upon their intentions. So how is this connected now to the Hadith in the Malau-Bindi-Art, to the topic? Well, it means that this Hadith is an interpretation of the meaning, or one illustration of the meaning. Shaykai M'lahi said, what is this?
What is the lesson in this Hadith? And the Mansharaka, Hallal-Bakhi, Hallal-Bakhi, Wadhwan, Va'in-Nahuyaku, Nomer-Hum-Fil, Hubah, Asalih, what Baliq? Which means, what is the Abraham, what is the lesson in this Hadith? What is the admonition in this Hadith?
It is that anyone who participates with the people of Bartil, anyone who is with or alongside the people of Bartil who shares with them, or who is accompanying them in the Bartil, that are the people of oppression, or the people of transgression, then he will be with them in being engulfed by the punishment. Whether he is righteous, whether he is not righteous. And the shaykai says, when the punishment befalls, it engulfs everybody. The righteous and the nonrighteous, the Bartil, the believer and the disbeliever, the one who is humble and the one who is arrogant.
It will not leave anybody, but on the day of judgment, every person will be raised according to his intention. And it is here that he mentions the verse in Dokor-An, which comprises this meaning, and this is the statement of Allah's abajal, when he said in Surah Al-An-Fal, chapter 8 verse 25, what the rahit-an-tan-la-tus-i-ban-na-la-la-l-a-l-a-l-a-l-a-mum-muh-muh-hah-sa, wah-la-muh-la-la-ha-shad-id-ul-a-qab. Which means fear the tribulation, which does not afflict only the ones who are wrongdoers amongst you specifically, and know that Allah is severe in punishment. So meaning fear that tribulation, which when it comes, that tribulation, that trial, that punishment, that is not going to afflict just only the wrongdoers amongst you, is going to befall everybody.
So fear such a tribulation, meaning don't be in that situation where this type of tribulation is going to engulf everybody, meaning the righteous, and then unrighteous, and so on. And so anyhow, what is the Shahid? What is the point of evidence? How is this connected to our topic?
Well, it is, as the shayk-says, or Shahid-man-hah-d-had-id-ith, is the statement of the Messenger of Allah, Thum-ma-yub-a-a-th-un-a-a-l-a-n-i-yad-t-him. Then they will be raised upon their intentions. This is similar to, and is like an explanation of, or is another manifestation of the statement of the Messenger of Allah, that nobody in the earth, or in the Malikun-limb-limman-a-will. What does it mean?
It means that you might be punished in this life with a collective punishment, because you were in a place or you were with the people, or whatever it might be. So Allah punished everybody, and you got caught up in that punishment, but you will be raised according to your intention, and you will be judged according to your intention. Then, the next meaning of the insha-r-r-r-r-r-r-r-r-r-r-r-r-r-r-r-r. She said, ah, let the car and the bee, your solo lohu, I'll give you some lohu.
He's a la hiju la tabarda la fatt. Well, ah, kin, la kin jihadi, wanni yatun, wanni yatun, wanni yatun, wanni yatun, firtun, firtun, fern furlu. So the messenger of the soul, he said, there is no emigration, there is no hiju, ah, after the conquest, after the conquest, after the conquest of Makkhar. However, there is jihad and there is niyya, there's jihad and there is niyya.
So notice how he distinguished the distinction between the two, jihadi and niyya. And when you are, you know, when the imam specifies you or conscripts you, then you must go, you must do as the imam says, related by al-Buhari and Muslim and imam, and never, he said, wannahu, la hiju, rata, min makkata, li'an, naha, saar, dar al-Islam. So when the messenger says, rasalam, there is no hiju, rata, after the conquest, meaning there is no hiju, rata, from Makkhar to any other place. Why?
Because Makkhar now has become dar al-Islam, and it will remain dar al-Islam to the establishment of the hour. So Makkhar will always remain dar al-Islam. Therefore, there can be no hiju, rata, from Makkhar to any other place. However, there is jihad and there is niyya.
So the shir expands and gives an explanation of this hadith. And so from what he says is that in this hadith, the messenger of al-Assad, he said that hiju, rata, now this negation is not a general negation. It simply means, it doesn't mean that hiju, rata is not negated just because Makkhar has been conquered. No, what it means, as he said in another hadith, le tan kati ole, hejra, hata tan kati aat noba.
Walat tan kati oot noba, hata, the hoorja shamsu, min mal vibiha. So he said, hijra will not be cut off until repentance has been cut off. And repentance will not be cut off until the sun comes from the west. Right?
So until that point, hijra will not be cut off, which means that hijra is always in effect. It's always in effect. What this hadith simply means, there will be no hiju, rata, from Makkhar. Because Makkhar will always be dar al-Islam.
So therefore, you cannot make hijra from Makkhar, obviously. So, however, the shek goes on to say that he explains the background that Makkhar originally was under the control of the polytheist, the pagans, and they expelled the messenger of a lassuson from it. And so he emigrated to Medina. And after eight years, he came back and he conquered Makkhar and he was victorious.
And so therefore, Makkhar, where as it used to be, a land of kofor, it then became a land of iman and a land of Islam. And so therefore, there can be no hijra from Makkhar after that point. And as the shek says, this is cle evidence in his sadeef that Makkhar will never return to being a land of kofor. Rather, it shall remain a land of Islam until the establishment of the owl.
Then the messenger said, Al-Islam, Walakin, jihardun, Waniyia-kun. However, there is jihard and there is niyya. Meaning that if you want to leave Makkhar and you want to leave dar al-Islam, then there's going to be jihard and there's going to be niyya. So he said Waniyia-kun.
So he said jihard and he said niyya, which means niyya, niyya, a niyya, to sahih ha, lijjihard, fe sabililah. Wodalikabhi, ayanwiyya, al-insano, vijjihardhi, and takun, akul, akul, akul, akul, akul, uliya. Meaning that there's jihard and there's niyya, that a man intends, has the niyya to do jihard in the path of Allah. And this is that he intends that the word of Allah is the one that is supreme.
And then he said, wahil, wa ida ston firtum, fanfirus, when the imam specifically designates some people to go and to advance to do jihard, then it becomes obligatory, it becomes obligatory upon them. Now this is one of the four situations in which jihard becomes farudahain. Right? So this is now an issue that Shaky is going to discuss the fik issue as when and upon whom just jihard become farudahain.
And so this is one of those situations which is which we call istinfar, al-istinfar, right? Which is the ruler of the Muslims specifies a certain individuals or groups of individuals, a certain battalion, a certain soldier, a certain commander, or a certain individual that you people are now specified to go. Then this becomes obligatory, this is known as al-istinfar. And so the Sheikh mentions the Ayah in the Qur'an which is in Surah, in October, Ayah, yah, yah, yah, al-Adina, Amenu, mal-a-com, illa-com, illa-com, firus, abil-la, fis-abil-la, hist-la, qal-tum, illa-l-arud.
Oh, you who believe, what is it with you that when it is said to you in firu, like the part in go to jihard, in the path of Allah, that you cling heavily to the earth, to the end of the Ayah, yah, al-Adir, al-tum, illa-hi-atidun, yah, al-Adir, Ayah, are you satisfied? So this is one of the situations in which jihard becomes firu, Ayah, the second situation the Sheikh mentions here is, he says, it al-had-la-al-adu, bal-da-tan. So when the enemy comes to a Muslim land and it comes to the land, it surrounds the land, and then in this situation jihard becomes firu, Ayah, upon all the people of that individual land. So every individual, every person who has the ability and the capability to fight and to resist until even the women, and even the nisa was shi'or, even the old men and the women, who are able to do so, then it becomes obligatory upon them, because this is italu-deferin, it is the fighting of defense, and the difference between the fighting of defense and the fighting of the fighting of the fighting of Allah.
In defense, it becomes obligatory upon all of the capable people when it is this situation, and the enemy comes around and they want to attack the land, and so they must resist. The third situation, the shi'ex is when it becomes firu'an, either haddar or suf, right? So this is where the two armies meet each other and a battle breaks out, right? So this is in the course of a general war, a general battle, and the two armies meet each other on a plane and a battle breaks out there and then.
So in this situation, as the shi'ex says, sarul jihard, he not even firu'an, so here in this situation, it becomes an individual obligation, it is not possible or permissible for anybody to depart and to run away, right? Because, as so intro time says, in his class of Čir, in P'aran, in rounding of Donot, it's known that any enemy Clowns visit those who disbelieve in in battle and of the or the two armies come with face to face or the two battalions until they join beforeRR. Then you will be able to gain onlyism. If you starters of them, Chao'im Berkeley, the Break of Yetheri, the king of 1024 and the GF composition and the king of the conflict and he goes on to say that to whoever turns on that day his back unless it is as a stratagem of war, or unless it is in order to regroup with another part of the army.
So unless it is for these two reasons, then that person has earned the anger from Allah and his abode is the hell for what in evil destination meaning that when fighting breaks out because of an encounter like an army is going this way, an army is coming this way and they meet and they encounter each other on the plane of battle. Battle breaks out now. Now you are not allowed to flee. And here it becomes, Fargo Aynn becomes an individual obligation upon all those people present to remain and to fight.
And the only reason they can retreat or withdraw or turn their backs is if it is a strategy of the battle or if it is, you know, to regroup and to go and join another segment of your army in another place. Now, incidentally, so this is the third reason in which Girardu comes Fargo Aynn. And we should notice here how there is a parallel and a likeness between this issue of Girard and battle and the issue of the plague, the plague. Because in the hadith of the plague, if you go back and you look at the hadith of the plague and how they are mentioned, you see, that they are mentioned like for like with Girard and with Martyrdom.
Right? So we have Atatan, what that own. Right? My uma will perish by Atatan, what that own.
Atatan is with the spear with injuries in battle in Girard and Atatan is the plague, part of which is like the stabbing of the jinn is part of the battle, is part of the issue of the plague. Likewise, just as you are prohibited from fleeing the outbreak of battle, you are likewise prohibited from fleeing the outbreak of plague. Right? And this is the reason for the prohibition.
The reason for the prohibition is just like in Girard that if you flee, what's going to happen? First of all, you are weakening the army. You are deserting the army. Secondly, you are weakening the morale, the morale of the army.
Thirdly, who is going to look after the injured and the dead? Right? These are all of the consequences of you fleeing the battle. In the same way as the scholars explain that the wisdom and the reason for not fleeing the land of the plague is that who is going to look after the sick, who is going to look after the dead and fleeing by fleeing you are showing cowardice because you're trying to flee death.
And he's pointless fleeing death because just like when the battle breaks out, in Girard, what's pointless, you're trying to flee the battle because the army has come and the battle has broken out now. So if it's written for you to die, you will die. It's pointless fleeing. In the same way, if you're in the land of the plague and the plague breaks out, well, the plague has already broken out, broken out.
And the causes of the plague have already engulfed everybody. Whatever the reasons for that plague was, in order to aspect the worldly aspect and the aspect of the gene, as well as explained. So you've been surrounded by causes anyway. So what's the point fleeing in any case?
Why are you fleeing in any case? You can't flee. However, just like in Girard, you are allowed to retreat as a strategy of war or in order to regroup. So there's an exception there.
In the same way with the land of plague, there's an exception which is that you can leave as long as it's not out of fear of the plague and fear of death. So meaning if you if the plague breaks out and you want to leave because you've got to visit your mum in another land to fulfill her rights or you've got a business thing to deal with or you've got to seek medical treatment for a condition, all of these are exceptions which allow you to leave the land of the plague. The scholars mentioned this, because the message of myself explained in the Hadith that he mentioned fear of fear, fear of meaning, meaning that the prohibition is for the one who tries to flee the plague out of fear of death and try to you know flee from that respect. But it's not prohibited if you have something routine, regular or some need or some issue.
So these are the parallels between Girard and the plague. And so this shows what is actually intended, the wisdom that is actually intended behind the hadith of the plague. It is synonymous and parallel with the issue of Girard. It has nothing to do with contagion in the view of those scholars who negate contagion.
And that's where Omar bin Al Khattab not advancing to the land of the plague, then that's because so as not to be exposed to the general circumstances and the situation and the causes of the illness which has engulfed everybody. It's no different to basically when you see a whole building on fire and there are people burning inside, will you think I'm going to avoid that building because I don't want to be subjected to the fire like those people have been subjected to the fire. That's the reason for not going to the land of the plague. It's not because well if I don't want to go to the building because if I go into the building maybe that person is going to transmit his burning to me so therefore I'm not going to go into the building.
All right, that's not the reason. Or if you see people drowning in a fast-flowing river and you said well I'm not going to go into there because that's the dangerous environment. That's the reason why. You don't say well I'm not going to jump in the river because that person might transmit his drowning to me through contagion.
I'm not going to jump in the river. No, nobody thinks like this. And Omerbin Al Khattab is more intelligent than to make that to be the reason why he's not going to the land of the plague. He understands what the reason is not going to land of the plague because you don't want to subject yourself to the circumstances where you might be afflicted with harm.
In fact this is parallel with the hadith in which the messenger of the sism he said do not seek to meet the enemy. This is Ibn Atemir mentions this and he mentions three things together. He mentions three hadith together to show the same conceptual meaning. He says for example there's a hadith where the messenger of the sism said do not try to go and seek look for fighting.
Don't go out looking for battle for fighting whatever but if you meet the enemy then be firm. You understand. You don't go out looking for battle. You're looking for people of disbelief to fight.
Try to avoid. If it comes to you if a battle comes in it breaks out be firm. Do you understand the meaning here? In Atemir said this is the same meaning as the hadith where the messenger of the sism said to one of the companions do not seek leadership.
Do not go and seek leadership. But if it is given to you then place your reliance upon Allah before and be just an unsung. You don't want seek a situation that is going to be a tribulation upon you. But if you find yourself in that situation be firm.
And then he said so he mentioned all these hadith and said they are all the same meaning. Then he mentioned the hadith of the plague that when you hear of a plague breaking out in a place do not go to it. Do not advance to it. But if it breaks out in a land where you are in that place then do not leave.
Do not do not do not make a rouge from that land. Meaning to flee from the plague. Meaning be for them. Be resolute.
Make to the whole of Allah. So all these hadith have exactly the same meaning. Right. So here in this hadith that when the battle breaks out between two ranks two rows of armies then it is obligatory for you to remain and to fight for the way.
It's prohibited for you to flee that place. This is the third situation in which he becomes a falgoyane. And the fourth, the shayk says in fact he said the first was made at the walli, Yomazza have been a sub-elmobi part. The message was made fleeing from the battlefield when the battle breaks out to be from the seven destructive sins.
Meaning it's a great tremendous sin for you to flee the battlefield. As for the fourth situation it is when there is a specific person who has a specific skill or knowledge in relation to weaponry or to something to do with you know a battle or something. And the people are in need of this man. They are in need of this man's expertise.
They are in need of this man's knowledge. They are in need of this man's skill. And because it could be the need training for a new type of weapon or whatever it might be as the shayk explains. And so therefore here it now becomes specifically falgoyane upon this man to go and to participate even if the imam himself has not conscripted him.
So he knows that he has the means, the ability, the skill, or whatever. Then it becomes specifically falgoyane upon that person because the army is in need of him. So these are four situations, four scenarios that the shayk has mentioned in which jihad becomes obligatory. Now the shayk goes on to mention that the people of knowledge have said that it is obligatory upon the Muslims that this is a Muslims in general and their rulers and their leaders that every year they must make jihad once against the other, in his valah, in order to make the word of Allah uppermost.
And not to defend nationhood but to make the word of Allah uppermost. And the shayk then goes on to discuss over the next page or so and I'll summarize it is that he goes on to speak about fighting for nationality and nationhood. That when Muslims fight for defense of the homeland or protecting the bodies of the homeland, this notion or this idea of nationalism, this now makes a Muslim equal to an non-Muslim. Meaning you and an non-Muslim are fighting for the same thing.
There is no difference. If that's the basis for which you are fighting. As we see today, most of the Muslims lands, you know, they split into nations and they do have nationalism and when they engage in any types of conflicts, we clearly see that what an ea, that nationalism come to the surface and we clearly see it. And the shayk says, however, we see this is what the people have disposed, this is what they do, this is what they do.
This is what they fight for. They fight for the defense of their nation. However, a Muslim will Islam that he is defending his nation. Not because of the nationality itself.
And he then goes on to to say that it is obligatory upon us, especially in these circumstances that we live in today. It is obligatory upon us that we remind all of the common people that this call that we hear of liberating the homeland, the Hari roll Watan, liberating the homeland, and what is similar to this type of speech, that this is not a befitting call, and that it is obligatory upon us that we prepare the people, we mobilize the people on the basis of religion. It should be a religious mobilization, not a nationalistic one, because, I mean, if we take some examples, there are some lands in nations or people who are in conflict right now, but amongst them is the Christian, amongst them is the atheist, amongst them is the communist, the Marxist, the socialist. All these people fighting like this perfect example is in Palestine right now.
You have those who claim to be Muslim, but there are actual Marxist communists there. Fighting for liberation. You have all these different movements. And so the shaker saying that this is not how it should be.
The people should be prepared and mobilized on the basis of religion. And it should be said, indeed, we defend against our religion before any other thing, before every other thing, because our land is a land of religion, of Islam. And Islam requires this defense and this protection. And so therefore, it is essential that we defend it with this specific intention.
As for when you defend it with intention of Al-Wataniya or Al-Aumiyah, homeland and nationalism and tribalism, then this is equal between a Muslim and non-Muslim. It's all the same. And a person will not benefit from this, on Yomul-Piyama, the one who fights for Qaumiyah and Wataniya, tribalism and nationalism and so on and so forth. And a person who dies, then he will not be a Shahid either, not be a martyr either, because the messenger of a Muslim in the hadithi was asked, who is the one, a man who fights for Qaumiyah, for tribalism and party spirit, one who fights in order to display his bravery, to manifest his bravery.
Another one fights that he can be seen, what a fighter he is and what so on and so forth. But the message was said, Manapatala, Littarhu, Nakhali, Matulah, Yoliah, for Huwafi, Sabilililah. It is the one, the one who fights, so that the word of Allah be up almost, he is the one who fights in the path of Allah. So, the shayk said, be aware of this condition, this qualification, Manapatala, Littarhu, Nakhali, Matulah, Yoliah, the one who fights, so that the word of Allah may be up almost, not because it is Watan, because it is homeland, otherwise you and the disbeliever are exactly the same, there's no difference between you, not just between you and the German or the American or the Russian or the Chinese or whatever, you're all the same, if you do it on the basis of nationality, nationalism.
However, you do so because if you want to defend your land, it's because it's a land of Islam, right? And it is in the path of Allah, SubhanAllah, Tala. And we see in another hadith, the shayk mentions Rahimulah, that the messenger also, he said, la yukulamu ahadun fisabililah, wa la hu alamu bein, bein, yukulamu fisabililah, ila jayomu rayyamati wa wah, wa duurahhu, wa duurahhu, so he says, except, he says that none of you comes on the day of judgment, sorry, none of you is wounded in the path of Allah, and Allah knows best, who amongst you is wounded in the path of Allah, except that he will come on the day of judgment, and his wound, wa duurahhu, yukulamu dima, a daman, alalalalalalalalam, wa rihul, rihul, misk, except he will come on the day of judgment, and his wound will be flowing with blood. The color will be the color of blood, but the fragrance will be the fragrance of mosque.
So here, the shayk says, look at how, the Prophet al-Sallam, that he made it a condition for shayk'a, de format Adam, that a person should be fighting, fisabillilah, he added fisabillilah, and al-qital fisabillilah is what it is that the word of Allah is the one that is uppermost. So from this, the shayk says, it is upon all the students of knowledge, that they explain to the people that fighting for the nation, for nationhood, for nationality, is not a valid, correct type of fighting. Rather, it is fighting so that the word of Allah is uppermost, right, this is what fighting should be. And that you say, I'm fighting for my nation because it is a Muslim nation.
And so therefore, I protect it from its enemies, from its enemies, from the enemies of Islam. And so this niyyah is the niyyah, which is sahihah, which is correct, which is valid, which is authentic. And this brings us to the end of the shayk's commentary on this particular hadith, and what we can do in shalalah, we can probably stop there and we continue with the next hadith in the next lesson. So in short, we see from all of these hadith that we mentioned, we see different scenarios or situations, whether in relation to we see here.
So we started off with the hadith of niyyah, and in there the illustration was given by way of hijirah, and how in hijirah there can be different intentions. Then we looked at another situation where people are punished collectively, as can happen due to Allah's wisdom, where it engulfs the righteous and the sinful person. And in that situation, each person will be raised upon his intention. That's another scenario where the niyyah is explained.
Likewise, in the case of jihad, in the issue of jihad itself, the niyyah, where a person has the niyyah of the desire to fight in the path of Allah, to make Allah's word up almost, as opposed to fighting for bravery, to display his bravery, or for show, or to, for party spirit, these are all things that violate sincerity to Allah's love to Allah. So even in the realm of jihad in the path of Allah, that's another arena or another area. And so this brings us to the end of today's lesson really in shalah, we'll continue with more of these hadith, which again expand on different aspects, or different scenarios in relation to the niyyah. So we'll end that today's lesson.
Hwalamdulillah, yawr, bhi lalamine, or salallahu ala anabina, muhammed, to wahadah, ala ala ala ala ala ala ala ala ala ala ala ala