So today we will continue in our series on the explanation of reality and the sallahine from sallah. The previous lesson we completed looking at the conditions of the conditions of the sallah outlined, he mentioned five conditions in total and at the end he discussed the issue of when a person commit some sins and repents from some sins is his sin forgiven and so the sallah made the sill in that issue and explained what the scholars say and what is the most correct opinion that if you repent from one sin and you're committing other sins then your other sins are still, your sin is forgiven that you're repented from but you have the burden of the other sins and some scholars they say it depends on the category of sin so if it's from the same category of sin then you will not be forgiven so he mentioned all the tafar sill we concluded that discussion in the previous lesson and so we're going to continue today in Jala from Hadith number 13 in the chapter and so our lesson starts from this point so from Abu Horera, Ravi Allah who anhoo and Abi Horera to Ravi Allah who anhoo kal, Samit or Asul Allah He's sallah Allah who aliy sallam YAHul, Walahi indila astavifir Allah who anhoo al-tubu al-ilihi phillomiy aktar amin sabihin amarah so Abu Horera Ravi Allah who anhoo said that I heard the messenger of Allah sallah Allah who anhoo and he was sallam say bye Allah indeed I seek forgiveness from Allah and I repent to him in a day more than 70 times more than 70 times in a day reported by Al-Bukhari, Al-Bukhari. And likewise Hadith number 14 and he brings a similar Hadith where he says, Wainul al-Aghar bin Yasser al-Muzani, Al-Muzani, Al-Aghul, Walahi sallah Allah who aliy he was sallam YAHul anhoo al-Naztubu al-A'lah YAHul an-Naztubu al-il-A'lah was tafiru, but in the Atubu filiyomiy aktar mara. So he said, oh mankind, oh people repent to Allah, repent to Allah and seek his forgiveness for indeed I repent to him in a day 100 times, I repent to him 100 times in a day.
So he says that previously we discussed that the author and now we are able to discuss the obligation to make Toba. And likewise the conditions of Toba that we discussed previously and also the Ayat, the dimension previously to indicate the obligation. So we see from the way of and now we are able to always begins with Ayat with verses of the Quran and then he brings the Ahadif. So he now is bringing the Ahadif to establish the same point which is to establish the obligation, the obligation of making Toba upon every single servant.
So the shiks says that the author mentioned these two Ahadif, these two Ahadifs in order to use them as evidence to prove the obligation from the sunnah, from the sunnah. And he says this is because every time we see that when the Adilah, when the evidences kulama to dafiratil Adil al-A'lah, al-Shay, ahwiy, ahwiyah. Every time you find there are more evidences pointing to a thing, and there are Ayat of the Quran, there are numerous Ahadifs from different angles, then it strengthens, you know, it becomes al-qadd, wah-au-jab, the shiks says it becomes more emphasized and it becomes stronger. And so here he mentioned the Ahadif of Abu Ghire, or Abu Al-A'lah, who, that the prophet Salallahu al-A'lah, he swore, he swore by Allah that he seeks forgiveness from Allah and repents to him more than 70, 70 times in a day.
And so remember this is the messenger of Allah, Salallahu al-A'lah, as the shiks says, he has been forgiven by Allah, whatever has preceded from his sins, meaning his mistakes, and the minor like mistakes, and you know, errors in judgment and things like that, and whatever is, you know, delayed. So Allah has forgiven him for that, yet alongside that he is still seeking Allah's forgiveness 70 times a day. And likewise in the next hadith, very similar, al-man-kind, Yayun-nas, tu-buh-il-al-a wa-s-sul-il-a-was-l-l-a-was-l-a-man-kind, repent to Allah, and seek forgiveness for indeed, I repent to him 100 times in a day. So these two hadiths, they indicate the wu-jub, the obligation.
And because the messenger of Allah, Salallahu al-A'lah, he said Yayun-nas tu-buh-il-al-al-a, he made the command. So he, this is a very clear command. And when a person, he repents to Allah, as he has been commanded, then there are two benefits, which are achieved. There are two benefits.
First of all, he is fulfilling the command of Allah. It is in Tithal. It is in Tithal. Amrilahi wa-sul-il.
He is fulfilling the command of Allah and his messenger. And in doing so, obviously there is, there is every good. So obedience to Allah, or obedience to his messenger, when the Muslims obey Allah and obey the messenger, this will bring about all goodness in this life and the next. The second benefit from this when a person implements this hadith is that he is making ikr-tida, he is imitating, he is following, he is guiding himself by the messenger of Allah, Salallahu al-a-salim, because he used to repent to Allah in a day, 100 times, and he would say, a two-bow-il-a-la, a two-bow-il-a-la, so this is what it means.
When the message says, I seek forgiveness from Allah and repent to Allah, it means he says, a two-bow-il-a-la, 100 times in a day. And he says, a sallaw-il-il-a, 70 times in a day. So these words are expressed from his mouth, actually expressed, 70 times or 100 times. And so when we do so, we are implementing the guidance of the messenger of Salallahu al-a-salim.
Now, the next, the sheik was on to explain that this toba, and we covered this previously, when we discussed the conditions of toba, there has to be al-a-salim, there has to be firm determination, there has to be genuine remorse, the sheik alludes to it again, and he says that what toba, la buddafiha min siduk, min sidukin, that there must be truthfulness in a person's toba. In the sense that a person, when he repents, he completely withholds from the sin, he stops from the sin. And there's another type of person who repents with a tongue, but he will continue and persist upon committing the disobedience, or it could be an abandonment of an obligation, or he might repent with his tongue, yet his limbs are persisting upon doing the sin. So this type of repentance, and we discussed this in the previous lesson as well, this type of repentance, when a person, knowingly, he knows that he's going to go back to the sin when the circumstances allow him to do so, or he says with the tongue while his limbs continue to commit the disobedience, so it's just something, it's like a type of wishful thinking that he says with his tongue, a slough, furlough, and he knows that in his heart is not really going to abandon it, right?
This type of thing, the sheik mentioned in the previous lesson, he says this type of behaviour, for in Toba tohu, toen, fa'uhu, well in ashebakumai, ma'to kon, bil istihazahi, bilahi, supanuut ala. This behaviour here is not going to benefit a person, this type of Toba, rather it is something that most resembles mockery of Allah, because this is the way of the hypocrites, the hypocrites we know, they try to make mockery of Allah, and those who believe, because inwardly they are not genuine, and it's all dissimulation, it's deception and lies. So in a similar way, when a believer behaves in this manner with Allah, supanuut ala, and he repents with the tongue, but inwardly he knows that when the circumstances are correct, he has them to go back to the sin, which is intention, determination, the resolution to go back to the sin, this person type of person is now, as if he is making mockery of Allah, supanuut ala, he's making his things up. He says, how can you say, how can you say, how can you say, how can you say, how can you say, how can you say, how can you say, how can you say, how can you say, how can you say, how can you say upon the sin, or you say, how can you say, how can you say, how can you say, how can you say that I repent to Allah, yet inwardly you have the intent and the resolution to do so, and she makes the same point again that if you were to behave in this manner with just an ordinary, normal man, and you behave with the same more amela with him, this man would say that this person is mocking me, this man is making fun of me.
So how can he, how can he, you know, this is just playing and fooling, it is like, and how can he do this with Allah, the Lord of the worlds. So the Sheikah is not to give an example of the river, and he says, how this can happen practically speaking, how do people make this type of mockery and play games, and so he says from the people is the one who says that he has repented from river, however, well, you have to be there, he persists upon the river and he practices the river openly, so some people they practice the river openly, so openly, like you have among the Muslims who fall into major sins, they might, you know, drink, they might do other things like this, which are prohibited and they do it, likewise with the river, river can be done openly, a person does it openly, he is not hiding it, and yet another type of person does a river, but he does it through deception, right, so this is now through deception, so this person is much greater in sin, this person is much greater in sin, because the one who practices a river by means of deception, then he is falling into two separate things, two separate sins, the first one is obviously, if you were a river, he is falling into the sin, which is prohibited, and the second is what it is more hard to Allah, it is now trying to deceive Allah, you have the own Allah, just like the hypocrites, try to deceive Allah, so Hanukkah, and as if Allah does not know, and the shiks is, this is found, this is how the Yudhed Kathiran, Finns al-Yom, this is found plenty for the people today, you know, those who deal with the river openly and clearly, sorry Han, they are very clear, but among the people are the ones who play with the river and use the river, but they do it out of like Kiyana, this like deception, and out of deception, so the shiks now gives an illustration of how this can happen, I will summarise the scenario, and what happens is people make use of some sort of merchandise, there is present, it could be a car, it could be some goods, it could be whatever it might be, and you know, a person comes along and you know, he says, I will buy that to offer you for say 10,000 pounds, and I will owe you 10,000 pounds as a debt payable after one year, this is permissible to do, right, so someone has some goods, and let's say, you know, maybe he has a car or maybe he has some furniture or something, he says, I will buy that from you, and I will take it on credit, it will be like a debt, and I will pay you in a year's time, which is permissible Islamically, you can sell goods with deferred payment and you can increase the price for the deferred payment, so then what will happen is, the goods won't really be touched, because the goods are really just the means or the excuse in the middle, to make it look as if this is a trade, they are, right, but they are just being used to disguise the rebat, the usury, so then what will happen is that the person who's took, he hasn't took the goods, the goods are still there, but he's agreed to, you know, take them for the amount, unless it's 10,000 pounds, then he'll come back and he'll say, well, I'll sell them back to you, I'll sell them back to you for 9,000 pounds, right, for 9,000 pounds, so then he'll give the goods back and then he'll receive 9,000 pounds, and he ends up having to pay the 10,000 back, the loan, the debt that he had before, and he's got to pay that back within the year, it really is like 1,000 pounds of rebat, right, so in a way it's trying to disguise an interest-based loan, but trying to conceal it by using some merchandise in between and trying to make it look as if it is like a normal, genuine sale, and this is how people get trapped into debts because they're deceiving, they think, well, this is lawful Islamically, I'm just buying some goods, so this type of thing here, the shaker saying that this is worse, this is just open, this is now an open deception, you're trying to deceive a lot, let the hypocrites try to deceive Allah in relation to their belief, so they pretend they are believers and they're trying to deceive Allah as if Allah can't see into their hearts, and likewise those among the Muslims who fall into these types, this type of behavior, they are trying to deceive Allah, as if Allah doesn't know the reality of what is going on, so this is like an additional crime and the sin on top of the original, on top of the actual major sin itself, so ribba is a major sin, and then you're making this muhadah, you're trying to deceive Allah, that's another layer of sin, a burden of sin on top of that, that could even be even be worse, so the shakers want to say, well, you heard the Yajibwah Alina, Yidda Qunna, Sahidhi Qunna, Allah, his manu ala, he's from Hanukkah, to Allah, he's from Hanukkah, to Allah, he's from Tawba, therefore it is obligatory upon us that when, if we are truthful with Allah, in our repentance, that we, Anukwah, Anidwah, Anidwah, Nubhi, Nubhi, Waal, Mā'ar, Siyyakul, and Harki Khan, Harki Khan, that we halt, that we stop from sins completely, and that we also hate them, we dislike them, and that we dislike falling into them, until the Tawba becomes a Tawba, in a sincere, genuine repentance. So, also, the shaykul's on to mention some other benefits, that's like one benefit, also from the benefits from this Ahadith, so first benefit is the obligation, right, the obligation of sincere repentance, the second benefit, or the shayk extracts, is to show that this Ahadith, I evidence that Alilun, Ala, Anidwina, Wahammed, Amad, Amad, and Salaw, Assalam, Ashut, Dunas, Ybad, Dandilah, that the messenger of Allah, Sussalam, is the most intense of people in worshipping Allah, Subhanul, and indeed, he is the most fearful of Allah amongst us, he is the most pious with respect to Allah amongst us, and he is the most knowledgeable of Allah from among us, May the Salawat and the Salaam be upon him, and so this is evidence, so what does this actually show, so if the sins of the messenger of Allah, prior and after have all been forgiven, yet he is the one who amongst all the people is the greatest in worship and in making Isnigvar, and in making Tawba, as we've seen, 70 and 100 times respectively, then this indicates, as the shayk is, Waifihid Alilun, Ala, Anahu, Alisat, Wa Salaam, Mu'alaym, Ullal, Beemapal, Hee, Wa Fiyal, Hee, So this shows that the messenger of Allah is one who teaches goodness through his speech and through his action, right, so in other words, he instructs the ummah and he instructs the people through his makal, through his actual speech and through meaning that he acts, that the knowledge that Allah revealed to him, that he, that just like we know he is the working Quran, that he, that his sonna is an explanation and an actualization, implementation of the Quran, and this is what we see from the messenger of Allah, Salaam, Wa Kana, Yousal, Fiyolah, Wa Yatm wa ranaz, Beelissikvar, he used to seek forgiveness from Allah, and he would also command the people to seek forgiveness, I mean that he would do it first, he'd do it first, then he would command the people until they can follow him, until they can follow him, they can follow what he commands them, because they are following what he is doing, and this, the shayk was on to say that this is from the Kamal, from the perfection of his sincerity, and likewise his sincere advice to the ummah, and therefore it is desirable the shayk says that we also follow in the same way, meaning that when we command other people, that we do it first, whatever we command them with, right, and this, this is a, even though I mentioned very important point, the beginning of Madaridra Salikin, and this contrast between the messenger of Allah Salaam, and you know the rest of the ummah, the messenger of Allah as we said, that he implemented all of what was revealed to him, of the guidance of the messenger of Allah, as Salaam, and he is, as you said he implements the Quran, his sunnah is an explanation of the Quran, but those other than him, with respect to them then you know first of all, no one has, like no one has the ill of the messenger of Allah, Salaam, so no one can, no scholar can capture all of the ill of the messenger of Allah, Salaam, right, then for those who have the ill, have the knowledge, then there has to be the desire to act upon the knowledge, the irada, you have to have the irada to act upon the knowledge, because not everybody who has ill, ummah who act upon, Allah who act upon, ah shadu ala, in ah hai Allah, ah shadu ala, ah shadu ala, in ah hai So as we were saying, alluding to Imlul, and he's commenting upon the statement of Al-Azawajal, he's answering the question, if we are guided and we are upon Islam and as guided as to Imlul, how can we still ask for guidance? How can we still ask for guidance in the Salawat?
And so he explains the reason, one of the reasons for that, and he says that, so we only have a fraction of the knowledge of what the messenger of Allah is also what he brought, right? No one can encompass the entirety of the knowledge brought by the messenger of Allah, Salaw, but if a person has knowledge, that does not mean also that he has the Irada to act upon the knowledge. So there's knowledge, and then there has to be the Irada to act upon the knowledge, right? Because how many of us know, for example, Hadith about the virtues of many different actions, you know, about Istikfar, about Toba, about various earthcar, about giving charity about, you know, we have knowledge.
We read, we have knowledge. So just having that knowledge, for example, you know, Hadith mentions the reward of doing such and such, just because we know that doesn't mean that the Irada is going to arise for us to want to do that, right? So there's the ilm, first of all, then there is the Irada to act upon the ilm, but then not everybody who has the Irada. So you have the desire to act upon something doesn't mean that you are going to act upon something, because often you are sat, you're sat around when you're thinking, I would like to do this, and I would like to do that, and I would like to go to Omra, and I would like to give charity, and I would like to make Toba for this.
This Irada comes, but that doesn't mean that just because you have the Irada, now it's necessarily going to happen, right? So this shows that whereas in contrast to the messenger of Allah, son of Allah, who Ali, he was Salim, who enacted all of the guidance, and he is the most knowledgeable of Allah amongst mankind, and he's the most pious amongst mankind, he's the most faithful amongst mankind, and alongside that we see him making Istikfar, making Toba, and then it's not possible for the rest of us to, so the point being here that we take the messenger of Allah, who not only says and commands, but he does as well, he does by way of his action, despite the fact that he is the most, he is the sins of a given, and he is the greatest in worshipping, right? So the benefit, the fact that he is that implement what you know, and then tell others to do likewise. And these hadith were the messenger of Allah, so Salim, where he said, by Allah, you know, I see forgiveness from Allah, simply times a day, by Allah, I make repentance to Allah, hundred times a day, this is an indication of that.
So the Sheik says reality, this is what is the reality, Le'anhaadhu hahikarud dari, el Allah, but hahikarud dari, el Allah, he has dawajal, and taf almah, tatmoor bi, wa tatruk, mah tanhaa anhu. This is the reality of the dawahwa, this is what dawwa is, and so this is a warning and admonition for us all, because all of us we engage in dawah to Allah, and the Sheik says that you do what you have been commanded, or that you do what you command with, and you abandon what you prohibit from. Just as the messenger of Allah, Salim, he would command with Toba, and he makes Toba himself, more than us, more than we do. And so, Mi'ala, the Sheik says, Mi'ala, we ask Allah, so jal, that he turns to us, and that he guides us and you to the straight path and allows the one who grants success.
So that was the first two hadiths of today. The next hadith, hadith number 15, is the hadith of Abihamza, Anas ibn Amalik, Al Ansari, who is the servant of the messenger of Allah, Salallahu Aliyusalam, and he said, Al-A-R-Sulu-Lah, Salallahu Aliyusalam, Al-A-R-Hul-B-Tawah, Abdi, He, Minah Hadikum, Saka-Tah-A-Ala, Bariri, He, Wukad-Adal-Lah, Wukad-Adal-Lah, He, Ar-Din, Fallatin. He said that the messenger of Allah, Salim, said, By Allah, indeed, indeed Allah, indeed Allah, is rejoices more with the repentance of His servant than one of you who comes across His camel after He had lost it in the desert. And there's a longer version in a rewire of Muslim in which there occurs, Allah, A-Shaddu-Fahr-Hann, Bithawah, Bithawah, Abdi, He, Nai-Yat-Wu-Ili, He, Minah Hadikum, Kan-A-R-Hilatih, He, Ar-Din, Fallatin, to N-Radid, He says, Allah is more greater in rejoicing with the repentance of His servant when He repents to Him than when one of you is with His riding camel in the desert.
And the riding camel strays from Him, strays away from Him, on it is His food, on it is His drink, and then He despares, He despares that it might ever come back to Him. So He comes to a tree, He finds shade under a tree, and He's despaaring because He knows He's going to die without His food and His drink, and while He's there, while He's there beneath the tree, behold, there comes to Him, the camel comes and He finds it right next to Him. So He takes it, takes hold of it by the reins, and then due to the severity of His joy, Min-Shaddu-Fahr, He says, Allah, Humma, and Abdi, Allah, and Abdi, and our book. So He says, Allah, you are My servant, and I am your Lord.
Ah-tah means shidah till farah. So He basically He heard because the extreme joy over took Him, He swoops His words around and He said, Allah, you are My servant, and I am your Lord. So Shriheq al-A'lashik, Rithimin, he says that He, Anas, Min-Malik is Khadim, he is the servant of the messenger of Allah. That's because when the Prophet, Ali, started when He came to Medina, His mother came with Him to the messenger of Allah, and she said, this is Anas Subnamalik, He is going to serve you.
And so the Prophet, SallAllahu Alaihi Wasallam, He accepted that and so He became the servant in the household of the messenger of Allah, Ali-Sattu-Sallam. So Anas, what did Anas say? He said that Allah is more intense in His joy with the repentance of His servant when He repents to Him. Who is this man that is being spoken of?
Like in the hadith, it's the man who goes to a desert, and there's no one around in the desert, there's no other person, there is no water, there is no food, there is no other people either. And so He's camel is lost, it's lost. And He's trying to find it, He can't find it. So He's given up all hope, He's thinking, I'm going to die here now.
So let me at least find a tree, sit under the tree, get the shade and protect from the heat. And as He's lying, He's just waiting for death because there's no food or drink. And as He's there, despairing, the camel comes and He gets up and holds it by the reins because He was sleeping before. And this extreme joy overtakes Him.
It's like a type of joy that we can't imagine the shiks is. Like yes, we talk about it, like right now we can talk about the scenario of a person in a desert, lost his camel, despairing about to die. And then He finds his camel, he experiences the joy. He can't experience that joy because we're not in the same, we haven't got experience.
So His extreme joy, He stands up and He says, Al-Ahamma and Tabithi, he wanted to say, Al-Ahamma and Tabithi, Al-Ahamma and Tabithi, Al-Abduk, Al-Ahamma, you are my Lord and I am your servant. And but from the extreme joy He turned over the issue and He said, Al-Ahamma and Tabithi, Al-Ahamma and Tabithi, Al-Ahamma and Tabithi, Al-Ahamma and Tabithi, you are my servant and I am your Lord. So this is a story. So not from these hadithic extracts, numerous benefits for us.
So from those benefits is He says in the hadith there are certain, well, first of all, it indicates that Allah's original rejoices with the repentance of His servant. And if you repent to Him, when a servant repents to Allah, Allah loves the servant repents to Him with a mighty love. Hadda-Ahamma, this is something Allah loves, mighty like with a mighty type of love. But not because He is in need of our actions.
Right? So now this is a, let me finish what the shayk said, we'll come back to this point. It's not because Allah is in need of our actions, that's why He's rejoicing because Allah is free of need from us. But it is because of His hub, it's because of His love, because He loves that He forgives His servants, right?
That He forgives His servants. So this is more beloved to Him than that He seeks vengeance from His servants. All right? And so He rejoices more with the repentance of His servants.
Now this is an issue here that comes up, which is, this is one of the arguments that some people raised and say, well, if Allah, and this is what you find with the Ash Aries and some of the people of Calam, they say, well, if Allah does not need us, then why isn't rejoicing, doesn't indicate need upon the creation? Why is it rejoicing? Why does the servant repenting make him rejoice? Right?
So this is Amaz Allah, a Shubha that is raised and this connects to the issue of Allah's af'al, Allah's actions and the wisdom in Allah's actions. So the answer, the shayk is already alluded to the answer. Why does Allah rejoice? Allah rejoice is because of a wisdom that returns back to Himself, not that He needs something from the creation.
Right? So He needs to rejoice Allah rejoices because He loves to forgive. He loves to forgive over punishing people. So because of His love of forgiving, when a servant repents, then He rejoices because He loves to forgive.
So it goes back to His Mahabharata. Right? So here the wisdom of His action returns back to just like He forgives the believers because of His love for them, not because He needs them to forgive them. Right?
You understand? He sends back to the Sifat of Allah, the wisdom and so therefore Allah is not in need of anybody or anything and the same would apply to the other similar types of actions that Allah's abajal that He has. Now the second benefit, the shayk says, in the sadeeth, so therefore if Allah loves a servant repenting for fihad al-haddith, hathun, al-haddu-ba, lihan, al-haddu-hih-buhah, wahiyyah, min-mas-lahatil-haddi-l-a-bide. Right?
So He's the answer now in a sentence. Allah's abajal loves repentance. He's rejoiced with repentance because He loves to forgive His servant. And the servant repents because it's in His mas-lah to do so.
He is in need of repenting. The mas-lah is for Him. There's nothing that Allah needs from the servant from His creation because Allah rejoices because He loves repentance from His servants. Right?
So He's not in need of anything from His creation. The second benefit was the first verse. and he loves, but all of these cifat, these attributes are not like our attributes, because we operate upon the principle in the Aya, there is nothing which is a likeness unto him, and he is all hearing and all seeing. So Baluwah Farahun, Yalikoh, Bi'alamati, or Jalali, well you speak O Farahul Makhnoorin, so he's rejoicing is something that befits his majesty and his loftiness and he does not resemble that of the creation.
Also in this hadith is another benefit, which is that there's evidence in this hadith that when a man, when a person, he makes a mistake, it's a act of a fik'ol in Minal Akwal. Even if he was to say kafur, even if a person was to say this like this man, what's he say, Allahomah, anta, anta, abadi, Allahu, am I serving, this is kafur, this is disbelief, but if a person said it out of mistake, out of extreme joy, extreme anger, and he didn't know what he was saying, then as a shaker as well, Akwafran, his tongue preceded him like he wasn't thinking what he was saying, then, in Nahu, you are kabubihi, he will not be taken to account, because this man, he said, qalamat al qalamat al qalamat al qalamat al the autodert statement of disbelief, because this statement, when you say anta, abadi, or an arabuk, this is obviously disbelief, no doubt, but if it emanates from error out of extreme joy, and you know, he didn't know what he's saying, then he will not be taken to account, he will not be held to account for this, because, and the same applies to other words as well, so if this applies to statements of disbelief, then there are other scenarios, for example, someone might accidentally express words of divorce for his wife, which he didn't really intend, without intent, or he freed a slave without intending to do so, so all of these types of things, there is nothing that results from them, because a man didn't intend them, it is like Ludwig, it is like something you make unintentionally, an unintentional oath that you make, and he mentions that I, in the Qur'an, its called, take a Law Wh confidential oath for your unintentional oaths, an oath you make unintentionally, but he will call you to account for that with your heart earn, for that with your heart, earn, so here, this is unintentional, right? The Sheikh makes a distinction between this situation when a person he says something without intending to do so, right? Like this man in the desert, Alhamdulillah and Abedee.
This is from the angle of being overtaken by emotions and not knowing what one is saying, right? He didn't have the Qasad, right? He didn't have the Qasad to say Alhamdulillah and Abedee. We must distinguish from this scenario with another scenario where a person actually intends to say a word which is kofr, disbelief, but he does so mockingly as a joke, as a joke, right?
So the Sheikh says, bihillah, fil mouss, t'hasi. So in al-mouss, t'hasi, yuk, foro ida kala, palimatul kofr. Right? So the one who is mocking, this person disbelieves, right?
Even if he is like only saying it for fun and mocking because in the insurat, we know insurat, it's the story of some people who make mockery of the messenger of all his companions and Allah's will reveal the verse, wa la insa, al-tahum. If you ask them, la yarulun, insa, ma'kun, na'nah, nah, nah, rudu, wa nah, la ab. They will see that, but we will only, we will just play around in joking, it's just light speech and hul abilahi, warasulihi, kuntum, t'hasi, al-mouss, is it in Allah? And he signs and his messenger that you were mocking, la ta'adiru, qadik, fadr, tum, baad, d'imani kum.
Do not make excuses for you have disbelieved after your imman. So al-mouss, al-mouss, al-mouss, t'hasi, he intends to say the kalam, he intends to say the meaning, but he does so out of like mockery, right? He might not even believe in the words, let me give you an example. Let me give you, to give the scenario, imagine there's a Muslim and let's say he's in a situation, let's say like, you know, like you find some, sadly some Muslim in some countries where they are involved in theatre and acting.
So as part of the act, he is requested to make a mockery of Islam or the messenger or the Qur'an or to say some words which are words of kafur, which he knows our words of kafur, right? So he in his mind is thinking that, well, I'll say them, but I'm just like, I'm not really, I'm just playing around, I'm not really, I'm not really, you know, it's just fun, it's just part of the, right? So here he has the kasad, he willfully, with intent, with desire to utter the speech, right? And he knows what he's saying.
This person, this is kafur for a person to say that, right? Even if he justifies by saying, well, I'm only acting, I'm only acting, and it's only because in the context of the script, it's just like some humour anyway. So it's just a joke and I'm only acting and, you know, it's okay, right? So it's kafur if he knowingly, he has pussed to say the speech.
As for what the reason is, as for like, oh, it's just mockery, it's just a joke, it's not serious, that is irrelevant, right? What counts is the pussed, the pussed. So we must make a distinction between like that first man in that hadith who said Allah and to Abadi, who and a rob book between that man because he, there was no kasad, right? And this example where you actually intend to say what you, what you want to say, what you know, you have kasad for the actual, uh, whole of the Makalah, which is kafur.
So this person is a muster hasi, this is making mockery, which is kafur, which is disbelief in Allah and his, uh, yad and his signs and his, and his, uh, messengers, right? So this is from the mercy of Allah that Allah will not tell you to count by something where he didn't have the pussed, even if it is a kalamatul kafur, even if it is a word of kafur, Allah forgives and pardons. This is from the mercy from the mercy of Allah subhanahu wa ta'ala. Now we have the next hadith wa an abimosa abdilah ibniface, al-ashari, rob Yallahu ani-nabi, isal Allah who aliy wasalam.
He said, in Allah, had the, ah, ah, in Allah had the ah, ah, ah, yabu-so-to-yad, uba, moussi-un-nahar, wyabu-so-to-yad, uba, yabu-so-to, yabu-nah-nahar, liy-a-to-ba, moussi-un-lal-al, had to to asham-so, min-mal-ribihah. Allah's abjal, Allah has exalted, put out his hand in the night so that the one who is sinful in the day might repent. And he puts out his hand, he stretches out his hand in the day so that the one who is committing sins in the night may repent until the sun rises from the west, from its western, you know, setting place. And the second hadith wa aabi-hor-ae-rat-a-rabi-ah, wa-a-a-r-a-r-a-r-a-r-a-l-al, wa-a-l-al-al, ha-l-to-lal-al-al, sa-la-l-al-a-r-a-r-a-r-a-r-a-r-a-r-a-r-a-a-r-a-r-a-l-al.
reached that point of the death rattle. So the Shekseh is commenting upon these hadith. Now, these hadith are speaking about the time limit for repentance. So the Shekseh is that these all relate to Toba, the first hadith of Abimusa, Aravila, and O, about Allah stretching out his hand so that the one who sins by the day can repent, meaning at night, and likewise the one who sins by the night can repent in the day.
The Shekseh is from the generosity of Allah as a wajal, that he accepts the repentance of the servant even if it is delayed, even if it is delayed. So people commit sins in the night time, and then they go to sleep, and then they wake up in the day time, then they remember and they think structural, I'm committed to sin, I'm committed to sin, I'm not going to lie. This is delayed repentance, it's not immediate repentance. So from the generosity of Allah, is that he will accommodate the servant even though it is obligatory to repent immediately from the sin, then he is from his generosity that he will still accept the Toba, even if it is delayed.
So the Shekseh is for either Al-Nabal, in San, Vamban, Finnahar, for in Allah, to Allah, Yachabalu, Tawba, Tawba, ulal, Tawba, Fileil. If a person committed a sin during the day time, Allah will still accept it, even if he delays it and he makes Toba in the night time, and you know until and vice versa. So from this hadith, Shekseh is evidence that Allah, so how to Allah, he loves Toba, just as in the previous set of hadiths. And likewise in the man who lost his riding camel, that Allah rejoices with the repentance of his servant when he, when he, when he repents.
So likewise here in the hadith, we see Allah gives respite to a servant and he still loves repentance from the servant, even if he delays it, even if it is delayed. From the benefits of the hadith, of Abu Musa, this one, he said, if that to An-Nal-Lahat-Allahu-Yadon, Woh-Qedalik, Bala-Woh-Yadon. So from the things which are established in this hadith is the attribute of hand. Rather he has two hands, Makala-Lah-Lah-Tal ah, Woh-Qala-Til-Yah-Hudu, Woh-Qala-Til-Yah-Hudu, Yad-Yah-Hul-Yad-Yim-A-Gul-Lah, Woh-Lah-A-Yidim, Woh-Lah-Yid-Yah-Dah-Dah-Hul-Mab-Sut-A-Tan.
The Yah-Hul said that Allah's hand is tied, meaning that he doesn't spend, that he is, that he is niggadly. Woh-Lah-Aid-Yim made their hands be tied. And they were, you know, Woh-Lah-Yid-Yah-Dah-Dah-Dah-Hul-Mab-Sut-A-Tan. Rather both his hands are outstretched.
And likewise, this, you know, attribute of Allah's hand, it is obligatory upon us to believe in it because Allah informed us about it. These are from the Sifat, Khabar-Yah. We would, we are informed about these attributes. We cannot affirm on the, or deny on the gate, you know, on the basis of, this is information, this is knowledge Allah has given to us about himself.
So we believe in it upon the way, it is befitting for Allah's upon U-T-A-Lah. And we are not delving into the how or raised questions. We submit. However, the shaykhs is, well, like in the Yajoos, and that we basically have, you know, that we start imagining or presuming, it's like our hands, because Allah said, Lee, Sahqam, Mih-Lihi, Shayi, Woh-Wah-Wah-Sum-Yal-Bhasir, as we mentioned earlier on.
So everything which comes from the attributes of Allah, then, you know, we affirm them for Allah without likening them to the attributes of the creation. Also from the hadith, what if we had the hadith under the law of theshu pangu to Allah? Yes! So even though Allah accepts the repentance of the servant to hasten to do over his actually a obligatory.
So what is the wajib? The wajib is to immediately repent. So if you commit the sin, then you got to repent straightaway. Right?
That's what is the wajib. But she exists because you know person doesn't only under the land of the other person doesn't know he Death might suddenly overtake him and so he dies before he has a chance to repent So what is obligatory is al-mubadara to immediately repent However alongside that if a person was to delay it for person Allah will still accept the repentance of the servant also from the benefits in the hadith Shek mentions Dalil the little under shams either tonight mean madrabi mean madrabi Ha into her bow little into her into her bow little tober that when the Sun rises from the West then repentance will now stop However someone might ask he says does does the Sun really rise from from the West because we know that the Sun rises from the East So say yes, yes, this is you know, this is something that we know ever since Allah created You know the Sun to this day I was we always see it coming from the East coming from the East proceeding in a circle round to the West however The situation will turn will be reversed when the Sun will be made to come from the West This is a proof another proof that actually is the Sun that's moving and not the earth, right? And this is a matter of belief. It's iman and kafar you either believe Allah and his messenger in what they said in very clear explicit words that the Sun tajiri and that the you know Sun moon and you know that they Were calling for you fella king jasparun the old circle in an orbit you either believe Allah what he said in the Quran And what the messenger I was saying in the Sun now all you believe Copernicus Well, you believe the Greeks or you believe these are astrologers, right?
There's no ifs and it's one or the other either I'll ask about the truth and the message about the truth All these people are truthful, right? It's iman and kafar and there is no evidence that the earth actually moves This is admitted by all of the top physicists astronomers no experiment whatsoever has ever proven that the earth is in motion Nor can there be any experiment that can actually do so right? That's what these people they say themselves Stephen Hawking George Ellis This is admitted unknown, right? So how can a Muslim after all of this hold on to Schubert had step on the back foot think somehow That if he doesn't believe what they believe what the astrologers believe that somehow he's back with this this this mentality We have to throw this mentality away.
It's not true. It's not true. They know themselves They know clearly that we have no evidence that the earth is moving It's simply we choose the other view the other model because it fits in without a disbelief You don't want the earth to have a special position because you know that would imply something that it has a special position special place in creation So this is one of the clearest evidences that the Sun is going to start the earth is gonna stop now and start you know Turning the other way It's the Sun's gonna stop and come from that way and that Allah has the power to Allah has the power to do that there is power to do that So the shiks is at that point in time when that will happen everybody will believe now Hata al-Qafar will you hood when nasa rah? Well, you know well, buddy own what she you are you own all of them right?
The father you hood the nasa rah No, she again she you in communist every single one is gonna now believe there is a lord and there is a maker But at this point it's too late now. It's too late because as we see mentioned in the in the aya in the Quran as well now Nothing will be accepted. No one the belief of nobody is going to avail him and if you were a believer also From that point onwards no deeds that you do are going to like like you would have to have benefited from your iman before that point Because now it's the sign is visible now, right? Because remember iman we believe in the unseen a la lina you mean una beleb right?
So we believe in the messenger because he is truthful Right, this is a mean of iman. It is just there with something of like with trust with something additional on top of It's not just as dear what the ashari is and what they say it is just the equal to believe with something additional on top of that Right with something of ink yard and having trustworthiness like there's something you know Amman in the one bringing the the the information so we believe the messenger of the Sun You know and we believe what he told us and we know that what he told is is true and real But when you actually see the sign itself now, you see the sign is right there now Iman no longer there's no virtue to Iman Because now it's everything is visible in plain sight. It's in plain sight So now Iman can't benefit you right Iman was prior to that point so the shake goes on to say that So this is the benefits from that hadith as for the heath of a vu'arera or the Allah who I know that Allah is a Jal Suhanu to Allah he accepts the toe of the servant so long sorry that you know It's similar to the previous hadith before the sunrise is from the west that same to the head of Abu Musa as for the third hadith from Abi Abirah man Abdullah ibn al-Habtah The shake says as for the heath of Abdullah ibn al-Habtah Indeed Allah accepts the toe of his servant so long Malam Yurah here the death rasalism con so long as the soul does not come up to the chalcon then you know when it reaches that point now there is no toba and Because other texts have explained that at the point of death there is no toba Well, he said well, he said it's over to little arena your mother say yeah I thought I had a home all my heart I had a home all my well in need of tol'an Toba is not for those who do evil deeds until when death comes to one of them. He says now have I repented So toba is not at that point so for al-eqiyyah He'll Muslim the shake says and toba dirab it toba toba tola he has the wajal minal to noob It is upon you or my dear brother Muslim that you repent immediately to Allah from the sins Well and tokliar that you withhold amma kunta mutha la bissan beheem in Allah my arse That whatever you are mixed up in of sins that you immediately halt and withhold from all of that What until whom I am a far-rata beheem in Allah wajibat and that you establish those things that you neglected of the obligations When is Allah aha?
Babula what does Allah aha Babula toba take and you ask Allah to accept your repentance? Well, la hul muhwa and Allah is the one who grants success so on that note inshallah We've come to you. We've got to pray aisha. We conclude at this point inshallah to Allah and complete our lesson And we continue with the hadith number 19 in sha Allah out in the next lesson So with that well, I'm gonna la herbla lamin was solo Allah who Allah never been a Muhammad Well, the early he was a beheem in