So today is our 11th lesson, lesson number 11. The previous lesson we looked at some hadith that explain the timeframe for repentance, the time frame, the limit for when a servant can make it over to Allah, super and over to Allah, for his sins. And today we continue, this is hadith number 19 in the chapter in the section on repentance. This is hadith, I will read to the text first of all, one, zero, bin, hobesh, qal, a teitos of one, bin asal, a ravi al-ahu, and hu.
So a man called zero, bin hobesh, he said that he came to saff one, bin asal, a ravi al-ahu, and one of the companions. And he said asaluhu, anil masi al-al-hofain. So came to ask him about wiping over the ravi al-hofs. So he said, so he said, imif al-hul, majah abiqah yariz, yar zero.
What has brought you here? Oh, zero. So he said, for qulto, I said, imif al-hofain. It is to seek knowledge.
I came to you to seek knowledge. So then the companions of one, or the Allah who he said, for qal, in al-malaikata, u'ad-jani ha-taha, litar-libilil, orir-an, bin-ayat-lub. So he said, indeed the angels, they place their wings or they cover the student of knowledge with the wings out of pleasure for what he is seeking, by seeking knowledge. So the angels are pleased with that and extend the wings and cover the student of knowledge.
So then he said, for qulto, I said to him, in al-haf-gafi-sadri, al-mash-ho, al-al-hofain, ba-dal-ra-itri, wa-l-ban. He said that, ah, there's something in my chest, I'm either some confusion or uncertainty in my chest, about wiping over the socks after relieving oneself, after relieving oneself, whether with urination or defecation, right? And he said, wa-kuntam-ra-an, min-as-hab-in-nabi-sallallahu-al-al-huu-salam, fajit-o-as-al-uk. So you are from the companions, you are a man from the companions of the Prophet-sallahu-al-al-huh-al-huu-salam.
So I came to ask you, ha-al-semit-a-huh-al-huh-il-kashiyam, have you heard anything? Have you heard him mention anything about this? So then he said, ah-al-saf-wan-sad-nam, yes-kanyam-runa-idā-kuna-saf-ran-am-usafireen. And then we should not remove our hoofs for three days and three nights.
And we can do so if it is from relieving oneself, from defecation and urination and for sleep. So as you sleep and you wake up then you don't need to remove the hoofs except for Janarba. With the exception, so this does not apply to Janarba, which is when you have sexual relations, intimate relations and then obviously in that case this does not apply to that. So then he said, for Koldo, Hela Samir, Taro, Yalkuro, Phil Hawa, Shi and have you heard him mention anything about Al-Hawa?
Al-Hawa? What does it mean? Al-Hawa? He means like when a person has some love or affection with somebody else who's company he is, the messenger of Al-Hawa, Ajayabahu, Raula, Raula, He, Sola, Lohli, Salaam, Nahuwah, Min-Sote.
So the messenger replied back to him in the same way in the same tone of speech that the Bedouin addressed him. And he said, Ha'am, so I said to him, for Koldo, Raula, Hul, so I said to that Bedouin, Wa'ihak, O Lord Min-Sote, K'a, Ina, Nabi, Sola, Lohli, Salaam, so I said to him, we'll be to you, lower your voice, for you are in the presence of the Prophet, Sola, Lohli, Salaam, Wakaad, Nohita and Hadaa, and you've been prohibited from this. So the Bedouin said, Wa'lahi, Lohli, I should not lower my voice. Then, Qalal, Rabi, then he said, Almaru, Yohim, Boulaam, Wa'lama, Yohaka, Bihim.
So he said, so he's asking about the case of a man who loves the people, but he is not with them, that he's not in their ranks or he's not at their level, he's not at their status, meaning as the Sheikh will explain that he doesn't have the same deeds as them, I don't have the same imman and righteous deeds as them, but he loves them. So the messenger of Allah, Salaam, he said, Almaru, M'ahab, Yohm, Yohm, Yohama. A man will be with those whom he loves on the day of judgment. From Azarah, you had to do the Qalab, so he did not continue to speak in to us, addressing us, meaning the messenger of Allah, until he mentioned to us that there is a door in the like West, whose gap or whose distance, Masirah to Ardihi, Yohya, Siroraqibu, V'Ardihi, Arba'ina, Ausab'ina, Amen.
It would take a traveler 40 or 70 years to traverse its width. So Sufyan, who is one of the narrators, Qalab, Yohaka, Qibilashyan, he said this is in the direction of Shami towards the West, relative to Arabia. So he said, Halaqah, Hala, Yohm, Wa'lalap, Assama, Wa'lal, M'ahfdu, Han, Lit, Toba. And he said, Halaq created this door, the exalted, he created this door on the day that he created the heavens and the earth, and he left it open for Toba.
Then he said, La'u, U'lakoh, Hatta, Tautu wa Ashamsou, Minhou. It will not be closed until the sun rises from it. Okay, so this is the hadith, and so the Sheikh Sheikh M'imim, Arashmulah, he explains it, that this hadith is the topic of this hadith, relative to our discussion, is that it is speaking about when the cut-off is for Toba, when the time for Toba is cut off. And there are numerous for it, the numerous benefits which the hadith contains, the first of them, the Sheikh says, is that, Zir bin Hubeish, he came to Safwan bin Asal for the purpose of seeking knowledge, he came to seek knowledge.
So Safwan said to him, indeed, the angels, they lower their wings for the student of knowledge, out of pleasure being pleased with what he is seeking. And the Sheikh says that this is a tremendous benefit, Wuhadihi, Fa'idatun, Adimatun, Tadulu, Fa'idatil, Alimih, Wataleb, Alim, this is an amazing benefit which indicates the excellence of seeking knowledge, and the excellence of knowledge itself. And what is intended by knowledge, the Sheikh says, is Alaymoshari, which is the legislative knowledge, which is knowledge of that, which the messenger of Allah, Sala Allah, who this name came with. As for, he says, Amma al-Mudunya, Falidunya, as for the knowledge of the world, then it is, that's for the world, that's for your worldly affairs.
However, seeking knowledge, which the messenger of Allah, so that he came with, this is the one which is praised, Fa'idatun, Fa'idatil, Fa'idatil is praised. And well, Hethu Ali, Fa'idatun, was Sunnah, this is the one which is encouraged in the Quran, and likewise in the Sunnah, Wuhadun, Minal, Jihadi, Fa'idatun, and actually seeking this knowledge is a type of striving in the Pathawalah, making Jihadi in the Pathawalah. That is to say, Le'Anna, Haddadim, Glamabhi, Amran, Sheikh explains, why is this the case that going out on the path to knowledge, traveling to knowledge, expending efforts from your money, from your wealth, from your time, from whatever resources that you have, why is this considered, and now on Minal, Jihadi, Fa'idatil, like a type of Jihadi in the Pathawalah. The shiks is that the religion is established upon two things.
Glamabhi, El-Mihwal-Biyyan, it is first of all, established upon knowledge and clarification or explanation. That's the religion has to be explained and clarified, as did the messenger of Allah, Al-Sattu-Salaam, and as do the scholars after him, and as do his followers after him, upon Basir, upon knowledge and insight. So this is El-Mihwal-Biyyan, and thereafter, Wabi-Sillah, be safey, what's he name? And then after that, it is by way of weaponry, by way of the sword and the spear.
So this now is when obstacles are removed in the path when the people of Islam, people of Dohid, the people of Sunnah, when they want to convey their message, and people want to hinder their message and they put up resistance. So here now, El-Mihwal-Biyyan, which is knowledge and discourse and explanation, the hindrance is removed from it, by way of this Jihadi in the Pathawalah. And then the shiks of santasam, even some of the scholars had to in the Prophet, in the Prophet, El-Mihwal-Biyyan, and the Prophet, El-Mihwal-Biyyan, and the Prophet, El-Mihwal-Biyyan, until some of the scholars even said that, indeed, seeking knowledge is more virtuous and more excellent, even, than making Jihadi in the Pathawalah, by way of weapons. Le annhe-dah-shari-ati-inna-ma-yukun-obile-elm.
And this is because the preservation of the shariya itself, the preservation of the shariya, it occurs by way of Elm. Well, Jihadi-dah-bizilah, vizabile-elm-mabni-yun-alal-elm. And Jihadi itself is itself, founded upon knowledge. Right?
So even Jihadi itself has to be founded upon knowledge. Why? Because the shariya says, la yasi-ir-ol-majahid, wal-a-yukartil, wal-a-yuk-jim-o, wal-a-yuk-o-sim-o-al-ranim-a, wal-a-yuk-kum-o-bil-asra, ill-a-antar-ik-il-el, val-el-m-o-wakun-lu-she-kul-lu-she. He says, this is because even though the majahid who goes on the Pathawalah, then that has to be built upon knowledge.
So he does not proceed on his journey, not just he fights, not just he withdraw, nor does he divide the booty, knowing how to divide the booty, the spoils of war, nor does he judge regarding the captives who are taken, because when you take captives, there are laws and rules in relation to them and how they handle and how they're treated. And all of this is through the root of knowledge. So the whole of Jihadi itself is founded upon knowledge, which means knowledge is every single thing. And for this reason, Allah subhanahu ta'ala, he said, in the Qur'an, yar-fa-il-a-hul-l-a-l-l-a-l-a-l-l-l-l-l-l-l-l-l-majahid-ra-jat.
Indeed, Allah will raise those who believe among you and those who have been given knowledge in ranks, meaning in degrees. And the shayk says that the angels, when the angels place their wings around the student of knowledge, being pleased with what he is seeking out of respect for him and out of veneration for him. And because the messenger also mentioned this in the hadith, this now is a point of belief. This now is Akhida because this is, we are being informed about something from the unseen.
And so here, the shayk goes on to say that when a person hears this speech, la yar-dul-a-l-a-l-a-l-l-kah-il, and Allah, or his sobid-alik, no person should say, now, well, I don't see any angel like I'm hearing a mosque. People have traveled away, do I see the angel? I don't see any angels wings in the building or outside the building. I can't nobody, because whenever there is an authentic report from the messenger of Allah, some of the law who are leaves them who informs us about something, then it is as if we are being informed by one who is seeing with his eyes.
Right? So this, just because we can't see it, as if we are seeing it with the eyes, meaning that our acceptance and our belief in what the messenger of Allah, some said, just like Abu Bakr, when the messenger told him that in the night he made Isra, while in my araj, and Abu Bakr said, if you said so, I believe it, I believe it, just like this. Right, in the same way, that when we are informed of something from the unseen, then we know that messenger of Allah, so Salam is a sardik, al-Mursaduk, he's the truthful, he's the believed, and he does not lie in any of the affairs of the religion or revelation of the unseen, so we believe it, as if we are seeing it, even though we obviously, we can't see it. And the Sheikh mentions, he says, Arah eta, kohla, wa salam, have you seen the speech, his speech, the messenger of Allah?
Yannzil orabunah, tabarq, wa ta'ala, kula, leleilat, in ela-sama, idunya, al-hul-ail, al-al-al-al-al-al-al-al-al-ar. He says, our Lord, the blessed and the exalted, he descends every night to the lowest heaven when there remains a third of the night, the last third of the night. For Yehul, so he says, maniyyadoni, who is the one who invokes me first the jibulah, so that I may respond to him, maniyya-salmiyyas alni, favorillah, who is the one who asks me, that I may give to him, wa maniyya-salmiyyifironi, fah'alvifirallah, and who is the one, who is the one who seeks my forgiveness, that I may forgive him. So here, when we hear this type of speech, when we hear these ahadith from the messenger of Allah, from Allah, if it is, you know, this speech we're not hearing from Allah, we're hearing from the messenger of Allah, and it is as if we are hearing from Allah, because he's conveying from Allah, so for this reason it is upon us that we believe in whatever the messenger of Allah, so we said and whatever is authentically related from him about the affairs of the unseen and that we are have absolute certainty, what we believe it as if we are in the way of Allah, we believe as if we are seeing it with our eyes and we are hearing it with our ears.
Now this is something, the reason why the Sheikh mentioned this, obviously this is a point of difference that we have with some of the people of the people of this guidance, people of innovation like the Muratazila, because the Muratazila, as you can see, what is the principle that we are operating upon? It is al-Kabul, what does it mean? Al-Imah, al-at-ras-dik, al-at-rasdik, al-imah, well, kabul, what does it mean? Right, it is to believe, to accept and to submit.
As the principle upon which we believe what the messenger of Allah, what is in the Quran, and likewise what is in the Sunnah, in relation, whatever, whatever, whatever we have been informed of. So from the affairs are things like in the Balzakh, when a person dies and what happens after death, in the grave and in relation to the soul and the reward and the punishment. And likewise in the hereafter we are told many things about a bridge over hellfire and about scales, which will weigh a person's deeds. A person's deeds will be weighed by the scales.
And there are many other things that we've been told about, like a pool, you know, with cups. All of these things, we may not comprehend them, we may not fully grasp and understand, but we know what it means, and we have to believe and accept that these are true, these are realities that we have been informed about. And just because we are unable to fully comprehend them, then it does not mean that they are not true and that they do not exist. And so this is a false principle that I only believe in something.
If it makes sense to me, if it is rational, if I'm able to fully grasp it, that's not a condition for you to grasp everything and for your rationale to comprehend everything. If you operate upon this principle, you will deny many, many things. You know, if you lived 500 years ago in a village in any place, and someone told you that men can fly, you know, this is my mind, cannot accept this, this must be magic, this must be that. But within the ways and means that Allah has greater that some future point in time, it would be possible by people, you know, if they acquire knowledge of the ways and means to be able to, not as in the man himself can fly, but you know, he can make things that enable him to fly and to hover in the air.
And at one point, that would be incomprehensible to people because they do not have knowledge of all of what is within Allah's creation of ways and means that are discoverable and, you know, affairs that, you know, open up doors and avenues for pursuit of livelihood and travel and all sorts of the things. So therefore, it is from reason, it is totally rational to believe in the unseen, right, to admit that there are things that we are unable to comprehend. It is from Akal to believe that and to operate on that basis. So whereas, as I said, what is the principle that we follow?
It is to believe whatever messenger taught us because he is a sadik wal mas duk and it is al-qabun, it is to accept to have acceptance and it is a taslin, right, submission to submit and to accept. This is very different to what we have the Akal and the Yoon, the rationalists, the modernists, like the Murat Azilah, you know, historically back then and today, they say that what they say is and they apply this to belief in the unseen and they apply it also to Allah's actions, right? They say, what they say is that everything has to conform to our reason, it has to make, it has to be agreeable to the intellect. So we can't believe that there's punishment in the grave because it just doesn't, our minds cannot accept that because we dig up graves and we don't see anything and how can, you know, a body that's decomposing and dead and how can they be, we don't accept it, we just believe in it, right?
Or they say, well, you know, the scales on the day of judgment, how can a scale that is physical, how can it measure deeds which are abstract? Deeds are abstract, an action isn't a physical thing that you can put in a box or a way or whatever, so how can deeds be weighed on the day of judgment? Again, this is, this is, you know, this is false and you know, Allah's original will have scales, they're not like scales that we know that we understand, but you know, that is true and real that the deeds will actually be weighed on the day of judgment and we believe in it. So this approach of the modernists and the rationalists and their foreigners are the Murat Azilah way back in the second century, they are the ones who came and began to attack the scholars of the Muslims.
You know, why? Because they believed in certain hadith because the messenger brought that knowledge about the fetus in the womb and how it is there for 40 days, 40 days in different forms and then an angel comes and it writes down certain things about its lifespan, male or female, wretched or happy, its sustenance. And so they couldn't understand, I mean, they, they, they, the reason for denying this is because they believed, well, how can Allah decree wretched or happy? How can Allah decree things upon people and then punish them or reward them for things that he's decreed upon them, right?
So they're trying to employ the reason and they began to deny certain hadith and they attacked the scholars for believing and accepting these hadith of the messenger of Allah, solo Allah. So anyhow, that's the difference. So for the people of Dohid and Sunnah, it is just Deek and Abu'l and the Slim, whereas for these people it is, it has to make sense to my intellect. It has to agree with my intellect, otherwise I cannot believe it.
And that is false. That is, that is a foundation of tremendous mis-gligance. Now, Shek was on to say that Zerbin Hubeish, that he mentioned to Safwan bin Asal that something is uncomfortable in his chest regarding wiping over the socks. So, and this is because in the issue of when you go to, when you relieve yourself from urination or identification, so, and he's referring to the Ayah in the Qur'an in Surat Al-Mahida, in which Allah's.
He said, Yiyah Al-Al-Amanu, Yidah Qum-tum, Yilah Qum-Tum, Yilah Sala, Tifakasilu, U Uu-Juh Qum, Waa-ID Yiyah Qum-I-La-Mah-Rafyak, Wam Sahu Biru, Sikum-Mah Ar-Jula Qum, Yilah Qa-A-Dain, Oh, you who believe when you stand for the prayer, then wash your faces and your hands, wash your your faces and your hands and up to the elbows and wipe your heads and your feet up until the ankles. So he said in my chest that something you know not not right and there is some hesitance and doubt regarding wiping over the ho fein, the hoofs after I have you know either urinated or defecated. So is this permissible for me to do so or not? Can I wipe over the socks even though I've relieved myself?
So Safwan bin Asal explained to him that this is permissible it is permissible because what is the evidence? Because the prophet Salaam he actually commanded them that when they are on a journey or when they are travelers that they should not remove their hoofs unless it is for Janaba right for intimate relations and however as it relates to relieving oneself in one of the two ways, unlike why sleep as well then this indicates that it is clearly permissible to do so and that to wipe over the ho fein is better especially when a person is you know is obviously he's wearing them. Then we see another hadith reported by Al Bukhari and Muslim from the hadith of Al Muhrirah even sure about bin Shorba, Radi al-A'u anho that he was with the prophet Salaam on a journey and then Prophet Salaam began to make wudu. So then Al Muhrirah went to the Prophet Al-Isal al-Satsalam and he tried to take off the hoofs and so the Prophet Al-Isalam he said that Homma fa inni adhahal tumma ta hai ta hai ri hai ri hai.
Leave them for indeed I entered them whilst I was whilst you know in purity and then he simply just wiped over them. So in this is a clear evidence that a person is you know if he has socks or if he has crophants or socks or crophane then it is better for him to wipe over them instead of washing his feet. So also from the benefit that's like a benefit that Sheikh mentioned also from the benefits from the hadith is that when something is difficult upon a person in the affairs of religion the rulings then he can ask he can investigate he can find someone who is more knowledgeable than him of this issue so that he can remove the doubt which is in his heart he shouldn't continue he's doubtful about this issue he doesn't know the ruling about that issue he's confused about this issue a person should actively go out and seek somebody someone who can help him someone who is a student of knowledge or an alima scholar so that he does not have any energy any difficulty about what he has heard or the ruling he has heard because some people the Sheikh was on to say they hear something from the legislative rulings that this is the ruling for such and such and maybe it causes him some difficulty like he doesn't understand it or he feels you know it is too lax or he's too harsh or he's too this or whatever and he doesn't then he remains doubtful and he remains hesitant it doesn't ask anybody you know who can remove the shubha from him this the shex is a katah this behavior is where you walk around with shukuk in your mind with hesitancy with doubts with you know uncertainty not sure and you can't walk around like this because this because jal of this type and shuk of this type is in fact it is a type of disease of the heart to have to have shuk in something it's an ailment of the heart so you can't walk around with these types of doubts so the shex is Balil in San yambagilahu and Yasal had a person should go and to ask until you know his heart is tranquil and that he doesn't have any disturbance left in his heart so here we see Zerbin Hubeish he came he asked Saphuan bin Asal or a girl I know about wiping over the socks and does he have any knowledge from the message of all of some regarding this and he said yes there used to command us on a journey or when we are travelers that we do not take our jofaine off for urination, defecation or sleep but with the exception of Jainaba right so this hadith in it the shex is evidence that wiping over the socks is established rather it is something which is by way of tawat or it is being reported in such a large scale and Ahlusuna took it until even some of the people of knowledge they said that you know they included it in the books of creed and that's why if you go back to some of the books like Uso Sunnah of Imam Ahmadi's a box of creed and you find that they will mention in there as one of the distinguishing viewpoints or positions that distinguish Ahluna is that they affirm the wiping over the socks why because this was something rejected by the rafidah by the by the by the rafidah right they opposed the sunnah they didn't accept it and they rejected it and the strange thing is that the Sheikh points out rahimolah is that these Ahadif from those who narrated these Ahadif is Ali bin Abi Talib himself or the Allahu anu and despite that they rejected and they don't they don't speak with it and so therefore this issue became a shiari became like a like a symbol a symbol of the people of the sunnah and from the affairs which are mutawatir right they are they are related in such a large-scale fashion that it is you know undeniable and they don't have any doubt that this is from the message of Allah sassalam Imam Ahmad qala Imam Ahmad qala Muhammad qal maulah laser fikal bi min al-masi shak I have no doubt in my heart at all about wiping about wiping over the rafidah and he said shiari un fi al-barunah hadith and Ali Nabi yisul Allahu al-Sawabi he said this is something in which there is 40 hadiths from the Prophet sassalam and his companions so this is something for me established however the shiari was not to say that there are numerous when we want to implement this then there are numerous conditions that need to be fulfilled and then the shi goes on to mention some of these conditions so this is beneficial for us to know the to know the Akhana of wiping over the socks so the first one he says Ashuratul al-wal the first condition is that a person has to put them on in a state of purification right you put them on in a state of purification in other words for you to be allowed to wipe over the socks the socks of the profane then you would have to have entered them while you had would you have to have a would and then you put the socks on and this is because the hadith that we mentioned earlier of al-muhrirah in Shuramah when he tried to take the hoofs of the process of him when he went to make wudu he said leave them for indeed I have entered them in a state of purification so you wear them whilst having made wudu and then then you can wipe over them and the shiks said there's no difference between that if you that you know that you that you washed the feet or if you wiped over them upon a previous hoof right so if you already had them on in a state of purity and then you wiped over them already then you can wipe over them again right and irrespective of the two ways shiks says for example a person makes wudu completely then he washes his feet then he wears the socks or the hoofs now he's won them upon purification okay now he can wipe over them also there's another situation he puts on socks he's already wiped over them then he wants to put on another pair of socks or some hoofs on top of those first ones because this is sometimes that we encounter it could be cold you have could be put a pair of socks and you want to put hoofs on top of them or in a modern sense you put socks you wiped over them then you put on your shoes or something else of that nature so he says then a person is in need of an extra pair of socks or he wears them on top of the first ones so what does he do now now he is allowed to wipe over the second ones he can wipe over the second ones however you count the starting period from the first pair of socks not the second right let me give you an example so let's say it's in the winter and you got up in the morning you do although and you put on the first pair of socks right you put the first pair of socks on so this is in the morning and then later on sometime in the kind of early afternoon you want to go out and it's freezing it's snow so now you put on a second pair of socks or you put on something else okay so now you are allowed to put them on and if you need to do with again you can wipe over the second pair but the time period for you to be able to keep wiping is taken from the first time you put the socks on in the morning let's say with six o'clock right so you keep them on you go to sleep and you know it's so cold that you want to keep the socks on the two pairs of socks on in the bed and then you sleep so now it's around the clock and it's come down to you know five six o'clock again maybe it's what your time is something and you want to get up well okay now it's you can't you can wipe it before that time is over but after that time then you know the time period has ended you can't wipe now right even though you only wore the second pair of socks like in the afternoon right it goes by the first pair of socks that you put on so that's what the shake is explaining that it's the first time that you put them on that's what the 24 hour period starts from the one day or for the traveler it is three days and three nights so then the she goes on to say after mentioning that first point then he says it is necessary for the tahara for it to be with water has to be with water right so the purification the will do that you are in it's necessary for it to be with water if he had worn them by the yum mum by the yum mum then he then does not is not able to wipe upon them right not for the yum mum because an example she gives if a man travels isn't that any water with him so as an emergency you know he makes a young mum and he has hoofs on him as well and so he so he makes the yum mum and then thereafter he finds water and now he wants to make wooloo well in this case then he has to take off the hoofs he has to wash his feet while making wool and he's not allowed to wipe over them why because he did not put those hoofs on whilst he was in a state of purity and you know whilst he had you know he hadn't washed his feet so the yum mum is connected only to two two things it is the hands and the face so connection to the feet right so because he did the yum mum he didn't wash the feet initially and he didn't enter like the hoofs that he put on weren't put on whilst in a state of purity washed with water right so this is the so this is the first condition that you enter into the socks or the jofaine upon a state of purity and that purity has to be by way of water and irrespective of how many layers and pairs of stuff that you put on the time period counts for you starting from the first pair that you put on right whether traveling or whether a resident 24 hours for the resident three days three nights for the traveler now the second condition which we can see clearly from so again this is taken from the hadith the messenger of what did you say I entered them whilst you know the whole to whom are here at a team right that's the evidence the second condition is that the wiping over them can only be for al-hadith al-hadith al-hadith al-hadith al-hadith right which is the minor impurity and again that is clearly from the hadith of from the hadith in that we are discussing so the shiks is a sofwan if not as al said illam in jonabat in lurking I mean right in wa-bawlin wa-nawmen right so not for jonabat but for urination, defecation and sleep so when a person you know he has in the state of jonabat then he is not allowed to wipe over his socks over his hofts he has to take them off he has to wash his two feet and this is because the paratul kobra the major purification it does not have any wiping in it and unless of course it is by way of dororra dorra so for example if you are in the state of jonabat and you don't have any water you are in the middle of whatever it might be the desert somewhere you know then in that case that's that's the dororra but other than that it is not permissible to simply wipe the head you know you have to make a whistle of the head and only in the minor purification which is wudu are you allowed to wipe but in the major purification you have to wash the head you have to wash the feet so therefore it does not apply to the state of jonabat so this is the second condition that it can only be in those three three scenarios sleep or urination or defecation the third condition the shiks mentions that it has to be obviously within the time period so this is now is the time period that it has to be an agreement which is a day and a night for the mukim for the resident and three days and three nights for the moussafir for the traveler and he brings the hadith of alibina vitale or the o'ahu anhu in sahim muslim jiala Rasulullah he solo l'ari salam salaat al yamin waliyal yahun lil mousafir wal yoman waliyal alaylatan lil mukim the messenger of Allah solo hizalam he made it three days and their night for the traveler and a day and a night for the one who is resident meaning wiping over the socks so when this period is ended so now you can not wipe over the socks right so again if you were the socks at six o'clock in the morning and then you spend the whole day and the whole night and then you came to the next morning and is past that day you now have to take them off you can't wear them you have to take them off you have to do wudu again so he so he says when the time period ends you have to take off the socks or the ruffin and then wash them again however if the time period ends and you are still in a state of purification then you can continue upon your state of purification your wudu does not end just because the time period of wiping over the socks has ended right in other words you are still in a state of purification and if you don't need to do wudu you can continue if you need to pray or do anything like that you can but if you want to do wudu then then you have to watch the defeat so now after this so this is the issue the rulings to do with wiping over the socks then he asked safwan he said to him have you heard the messenger of Allah sasam say anything about al-hawah al-hawah al-hawah meaning al-mahhabbatu well well male al-mahhabbatu well male al-hawah means that you know there's um inclination and love towards the people so he said yes and then he mentioned the story of that Bedouin Arabic that Rabi and he was allowed loud voice and he called up to the messenger of Allah and so the rest of the story and then you mentioned the you know advised him lower your voice based upon the Ayah in the Qur'an, YAH, Yoh, Haldina, Ammanu, La Turfah, Uswatukum, Fokus, Saltyn, Nabi, Voila, Tojah, Hygulah, Hu'nukol, Kajah, Yh'badd, Dekom, Lebadd, and Hehbadd, and Hehbadd, Amal, Hu'nukol, and Tumna, Tashurun. So mention the Ayah in Suwatukol, Yh'badd, Loh, in the presence of the Messenger of Allah.
However, the Jezzah, very when, they do not know any manners because this is how they are, they are far away from the city and they are far away from knowledge. So the Prophet ﷺ responded back to him in a loud voice in the same way because the Anarasul, Al-Aasul, Akmalun, Naaz, Hadyan, Yhrutai, Kula, Insan, Nabi, Baddari, Mayyat, Hamalah, Apulah, right. So in other words, the Messenger of Allah spoke back to him in exactly the same way as He spoke to him. Why?
Because this is the nature of the Bedouin, that this is the type of thing or the type of way in which He is made to understand, right? So He then said to Him, the Bedouin said to Him, Al-Maru'u, Yhibul, Qom, Walamma'yal, Haba'im, Ammanu loves the people but he's not in the same ranks, he's not at the His action is less than the action. They're not equal. So who will He be with?
Will He be with them? So the Prophet ﷺ He said, Al-Maru, Mah Freeb., Yom Al Ki'ama. Ammanam is with those whom he loves on the day of judgement. So this is N He loves the message of Allah and his righteous Qulafah, the scholars, the imams of guidance.
After them we ask Allah that he makes them to be from among them. So he really is a type of glad-tiding which is given to a person. That when he loves a people he becomes with them. He will end up being with them.
Even if his action is little. So this is the benefit and virtue of loving the Sahaba, loving the people of knowledge, loving the imams of the Salaf, loving the scholars in every age and era, up until this day of ours. That this is something that will lead a person to be with them in Jannah, in Paradise and Allah's Ojul will raise them together in Al-Hashot, when Allah raises everybody after the resurrection and they will drink from the hout, from the pool of the messenger of Allah. So this is how it is.
Just like anyone who loves Qumah and Amman Abba al-Kafarah, whoever loves the people of disbelieve and he will be with them. Robomah Ya Qunamah, Wa Al-Yaadawilah, Le'anam Abba al-Kafarin, because to love the people of disbelieve Haraman, Balakat, Tarkunaw, Minqaba, Yerir, Unub. So conversely to have this type of Abba towards the people of disbelief, this is from the major major sins that you can lead them to misguidance. So this is our way.
We love the people of knowledge. We love the Sahaba. We love the imams of the Salaf in every age and era. We love the people of knowledge.
And we respect them all collectively as a group and in our time, well Hamdulah, there are many in the contemporary era. There have been Allah's blasters in the last century and this century starting from Shekh Ha'fil al-Hakami and the likes of Shekh Abu Al-Karawi, Shekh Abu Al-Karahim, Shaita Muhammad, the Mufti Shekh Muhammad, the Mufti Shekh Muhammad, the Mufti Shekh Muhammad, the Prime of the after him. Shekh Abu Zeez bin Baz, Shekh Mufti Min, Shekh Al-Bani, many, many squalies in the 90s, 2010. All those Allah, Wa Alhamdulah, we love them, we ask Allah to make us to be among them and with them.
And this is the way of the, even if he falls short in his ilm, in his ilm and his amal. Obviously, we cannot reach that level of ilm and we cannot have that amal that Allah's al-Jul has blessed these people of knowledge to have. And so even though we are short in that amal in that action, nevertheless, as the Shekh said, this is a near-ma'adimah by way of our love, then we can be with them in Sh'al-Lahu ta'ala. So next, the Shekh finishes by saying, Al-Ridih in the Arabic, Falwah, Jibul Al-Muslim and Yachra Al-Kofar.
It is a big repound in Muslim too. This is issue of, you know, Al-Wala, Wal-Barah, Wal-Bahum, Wal-Boh that we mentioned previously. Al-Mahan, Al-Mahan,ymat, Mu'am blogar, Wal-Fitma ilatra, Abrahin, Al- Martag . So, but this is a principle of fuel and weaving its fill of his body.
They come close to you. It's not because they love you, it's because they have a Mass-poorhed verse. It also lived against you. It is the word for a homeless fool.
It is, heRu. It's the the word that, to follow us. So, the Kind of Nicolaus. You know, the quiet times there are so many people who've been Hide Nations.
love you, it's because they have a mas-laha in for themselves, right? The people of this belief, right? If they manifest anything of friendship and love and whatever, it is because there is some mas-laha, there is some beneficial interest that they are trying to achieve for themselves, right? As for them getting near to you because there's some mas-laha for you, the shaykhs is wa ha'adah shayun ba'id, ha'adah shayun ba'id.
So do not ever believe that this is that there's some mas-laha in them getting close to you, I need to you. He says, in khanah yum kilo and yum kilo and yum kilo and yum kilo and yum kilo and yum kilo and yum kilo and yum kilo and yum kilo and yum kilo and yum kilo and yum kilo and yum kinu a habihin a mahhabatil kufari lana wa aadah wa ting. It's a bit like saying that if we are able to combine together the fight and the water and they mix together and they are able to remain like this, in the same way it's like trying to mix together the mahhaba, you know, like the love of the people of this belief and the enmity for us trying to put them together at the same time, it's just simply not possible. So, meaning every person of this belief that he has within him, you know, something of intending evil and harm.
So in essence, we are taking what's the principle we are taking from all of this. A man will be with those whom he loves. He will be with those for whom there is a love in your heart. That's who you will be with.
And the shiks is for Ali Qiyahaki and Tashudah, and the scholars of guidance after him so that you will be with them. And the first thing we are going to do is to establish that for us by his bounty and generosity and Allah is the one who grants success. Now that brings us to the end of that hadith. What we will do is inshallah will stop there for today.
We will stop at this point in this hadith inshallah. And the next hadith is the hadith of the 99, the man who killed 99 men. We will leave that hadith for the next time that we get together inshallah to Allah. So in short, this is the hadith of Zerbihin Hubeish who went to the companion, Safwan bin Asal, Aravi Al-A'anhu.
And as you can see, there are many benefits here. There are benefits in relation to knowledge and the virtue and the excellence of seeking knowledge and going out on a path to knowledge, the virtue and excellence of knowledge. Likewise, going to the people of knowledge. So when you are in need of a ruling, when you are confused about an issue, then you go to the people of knowledge to ask for a photo artist to teach you and to remove the confusion, to remove the ignorance, to remove the doubt that you might have.
So from the benefits is that he spoke about the rulings of wiping over the coffin of the socks. And he brought evidence from the messenger of Allah, Salallahu Aliyu Salaam in relation to that. So we covered some of the rulings to do with that and how it is a symbol of Al-usunna as opposed to the Rawafid. And also, the other point is about the angels lowering their wing.
This physically and actually happens, we believe in it, we believe in it, we believe in it in the unseen. And we take it with, you know, accepted with Dassir and Kabul and Dassilim, as opposed to the Maratazila and the Magnussan rationalists, you know, who employ Akhul in everything. And likewise, he went on to speak about the issue of being with those whom you love, even if you are short in action or less in action, merely by loving the companions, loving the imams of guidance, then Allah will make you to be with them on Yomul Piyama and in parades in Shaul-Loh-Tala. And so many, many benefits in the Sariith, Alhamdulillah, numerous benefits of benefits in fear, benefits in ar-Pida and benefits in, you know, in terms of our behavior in relation to the Muslims and the non-Muslims.
And as we always point out, because this is obviously some strong words used by Sheikh Rithim in Arahim Allah towards the end on this issue, as we always say, as we always say that in Islam, the foundation of all our interactions are on the basis of Al-Adal, which is justice. Right, we are prohibited from committing injustice even with a polytheist, even with a moshik. Right, we are prohibited from being unjust. And this is the principle of all of our interaction.
However, we are able, you know, we love, we have a love and a hate, as everybody has a love and a hate. Everybody has a love and a hate. Right, we love Dohid, we love Iman, we love Islam, we love the people of Dohid. Right, we have this love because it is truth and we hate shirk, we hate polytheism, because it is unjust, it is foolishness to worship a tree, to worship a stone, to worship an elephant with ten trunks.
You know, this is just a, this is foolishness, and we hate foolishness, we have the right to hate that. We hate murder, we hate adultery and fornication, because there is truth and falsehood, that is right and that is wrong. And when there is right and wrong, then there has to be like and dislike by necessity, there has to be. Right, and everybody has this, everybody has this, the people of disbelief, the numbers of belief, they have this as well, they hate.
Right, and they love and they hate, just like every other person who has some belief or orientation, right, you have the LGBT, right, they hate, they hate what opposes their doctrine and they hate it with a vengeance. And you can see the hatred and the vengeance, you know, from the way they present themselves, they have a hatred. Right, everybody has a love and hate for something. Right, so you can't make, you can't, you can't erase love and hate from the hearts of the people because by necessity, this is going to exist.
By virtue of the fact that mankind is upon different, middle, well, Adyan, they have different religions, different beliefs, different doctrines, you cannot erase this from the hearts of the people. Right, by necessity. So this is why the principle in interaction is justice. And that's why in the Quran and in the Sunnah, you see that, you know, with respect to those people who do not fight us for our religion, not expel us from our homes, then we, you know, as Ayersays and Tabaruhum, that we are allowed to be benevolent to them and be kind to them.
And we are just in our dealings with them, we're not allowed to be unjust, just because he's a idol worshiper. Right, now I can steal from him, now I can, you know, speak ill of him, like in a way that's like, you know, it's not, you don't speak ill of him, his family, his things like you don't, this is wrong, even if he's a politician, it's not allowed in Islam. Right. And this shows the complete justice and the mercy of Islam and it is based upon like the fundamental facts and realities of human nature, you know, it's perfect, it's just, and it doesn't try to create like a false artificial, you know, state of affairs.
No, it's built upon the reality of how Allah created mankind. And this applies in all, all areas, in all areas of the law of the Sharia. And so, you know, we, we, we, we absolutely affirm this principle of al-Humbah, al-Boh, al-Boh, al-Boh, al-Lah, al-Lah, because everybody has their love and the hate. And we're not going to raise it just because it makes you unhappy.
And we can see this clearly. I mean, you know, if you, if you are, you know, bombing babies and children and people in tents, you know, on, on drips and you're burning them alive and you are paying and sending weaponry to do that, I can't see that is emanating from love. That's not coming from love is it? Obviously, can't be from love, can it?
You know, if you're funding these planes, this is got to be out of absolute rank hatred. It can't be any other way, right? So you can't tell there's not all this, this hate and love business is a bit harsh and extreme. No, you can't say that to us when you're, when you're supplying bombs to murder and bury men, women and children in rubble, burning them alive.
And you know that you're doing that. This can't be coming from, you know, oh, love, right? So everyone loves and hates. We are just open crank about it.
We say we love to feed. We love Yiman. And we dislike Khufar because it's, you know, it's like ingratitude. We hate ingratitude to your parents.
Even when a non-Muslim is ungrateful to his parents, we hate that even. We don't want an un-Muslim to be ungrateful to his parents because this is even in your disbelief, even upon your disbelief, right? To be bad to your parents, we dislike that. We hate that.
We will stop you from doing that, right? So, you know, this is these are our principles and we are open and we're not going to erase these principles of our religion. When you are the most hypocritical and you apply these things for your beliefs, now, how can you expect us to erase these things? It's totally hypocrisy.
So sorry, no, thank you. This is our religion. It is the hub. And it is built upon justice, our behavior.
We will not be unjust to anybody. Even in war, we are prohibited from killing men, non-combatants, women, children, people who are in the monasteries, worshipping, who are, I've got no connection to fighting, people who are just busy doing the occupations like the man telling his field and this man is got no involvement in the fighting or whatever. We are prohibited from cutting down trees, destroying infrastructure. This is our religion.
This is our religion. This is our bucker, gave the commands to his armies, right? Do not kill non-combatant, not a woman, not a child, not a monkey in the monastery, not the people involved in their professions. This is our religion.
This is how we, this is from the justice and our religion. Whereas what you guys do, you raise entire nation to its ground, destroy the infrastructure, the water, you bury kids under the rubble, and this is supposed to be justice and the international rules-based order that everybody's supposed to agree to. This is hypocrisy. It's outright rank hypocrisy.
And so, Hamdulah Allah guided us to Islam when I was given Islam and the Sharia, which is justice. And anyone who objectively studies Islam, he will see the truth and the justice. And he will see it also from the behavior of the Muslims too. And that's why you see that there are Muslims who have written books on the preaching of Islam.
You've heard I mentioned this before, a guy called Thomas Anil has a book called The Preaching of Islam within there. He mentions many, many stories of how many people became Muslim. They were fighting against the Muslims, then he became Muslim because they saw the justice and the mercy of the people of Islam in how the Muslims treated them and dealt with them, even in the state of war. With absolute justice, mercy, clemency, because they are following the rules, they are following the guidance of the messenger of Allah, son of Allah, who are you, Salim.
And they were astounded that even when they fight amongst themselves, they don't have the same level of mercy and kindness that they saw from the Muslims. So, Hamdulah, this is our religion, and we don't apologize for anything or any issue of creed or any principle, not at all whatsoever. So with that, we conclude, Alhamdulillah, Alhamdulillah, Alhammulillah, Alhamdulillah, Alhamdulillah, Alhamdulillah, Alhamdulillah.