Ash-hadu alayna Muhammadun Rasool Allah We're starting the kitab insha'Allah it's called Adab al-Mufrad We are starting the kitab Adab al-Mufrad by Imam al-Bukhari Babu Qawlihi Qawlihi Ta'ala Wa wassain al-insana bi walidehi ihsana Imam al-Bukhari chaptered a bab by saying Wa wassain al-insana we ordered the people, their parents, we ordered them to deal with their parents upon good. He chaptered this. So the first chapter is this. He brought the chain of narration by saying, In this hadith, he mentioned three actions. He mentioned three actions.
How does the hadith start? Abu Amr al-Shaybani, he said, the owner of this house told me, from this hadith, before I go into it, sorry, let me mention the ayah, وَوَصَيْنَا لِسَانَ بِوَالِدَهِ إِحْسَارًا Imam al-Baghawi, rahimahullah, in the tafsir of that ayah, in his tafsir, he said, The ayahs is 15th ayah of Surah Al-Ahqaf. Surah Al-Ahqaf, ayah 15. إِمَامُ الْبَغَوِيِّ سَرٍّ إِسْتَفْسِيرٍ بَرًّا بِهِمَا What does it mean?
وَصَيْنَا الإِنسَانَ بِوَالِدَيْءِ حُسْنًا What is Ihsanat and what is Husna? The wordings of the hadith is disputed about because there are two ayes in the Quran. There is what we say that Ihsanat biwalidehi Ihsanat and there is what we say that Ihsanat biwalidehi Husna.
The one that says it will say that إِحْسَانًا is the surah of the misa. And the one that says حُسْنًا is the surah of the haqqaf. Ayah 15. Allah subhanahu wa ta'ala إِمَامُ الْبَغَوِي He has a tafsir. إِمَامُ الْبَغَوِي There it is.
Right up there. Tafsirul Baghawi. Right at the top.
Ma'alim al-Tanzin. Imam al-Bagha, rahimallah, said, barran bihima, obedient towards his parents. Wa atfan alihima. What does it mean, good to the parents?
What does it mean? First of all, it means, barran bihima, obedient. Your mum tells you, stand up.
You don't question her. Stand up. Sit down. Do this.
Ha. We're going to go to it, inshaAllah, in more details. Wa atfan bihima, and that you're soft.
Very soft for your parents. They can walk all over you. They can get what they want from you.
You are soft. As hard as you are in public, as hard as you are maybe in other places, but when you come home, you become a rabbit. You run around with your mother.
You're soft. You put your head down. Okay, okay, okay.
Al-Iba. And it means that you do good towards your parents. Some people assume and think, I don't do any problems to my parents, I don't harm them, I don't disobey them, but I don't harm them, I don't bring any problem home, I don't cause them any harm. He thinks that's obedience, and he thinks that's righteousness. No, Allah, it isn't.
All my friends, their parents, they diss their parents, I don't do anything to them. do anything for her and I don't harm her. That's not obedience. That's what you do with your neighbors. That's your neighbor's rights that you don't harm them.
And if you're able to not do anything to them, for them, then you don't, you at least withhold your harm from them. If you're unable to do things for people, you withhold your harm at least from them. Your parents, that's not what they want, that's not what they deserve from you.
What do they deserve from you? Ihsan. You're kind, you're soft, you're generous towards them. Ibn Kathir, rahimallah, he said this, يَقُولُ تَعَالَىٰ Allah ordered His servants to be righteous and to be obedient and to be kind and soft towards their parents. After Allah ordered them to hold on to the monotheism, the Tawheed.
So straight after the Tawheed, Allah ordered the believers what? To be obedient towards their parents. The reason why you are existing in this world today is because of them.
Whose reason? Whose sake? do you live for? I mean so whose sake did you come in the existence of this world? It's your parents.
And because of that they have their biggest rights to be obeyed and listened to. فَالْوَالِدُ بِالْإِنْفَاقِ وَالْوَالِدَةُ بِالْإِشْفَاقِ Your father, his obedience is what? بالإنفاقِ that you give to him.
Your mother is what? Father tends to just want things from you and he just wants you to keep moving. That's how the father tends to be. Like what does the mother want? He doesn't want that.
The mother forgives her everything is not enough. She wants you to sit with her, hug her, laugh with her. Say, mum, remember that time when you said, I've got you, mum. Joking with her. Ishfaq, softness.
Getting the oil, massage with her leg, that's for her. much bigger than the $20,000 you might give to her. The father doesn't want all of that. He just wants in-fa.
So if a catechism realises this, it's that for a little bit in-fa, the father is what? Give. Because the mother, what she will do is, even if she takes from, she's got five, three kids of the mother, she'll take from one kid and give it to the other kid.
Or she might even take it to you and give it back to you again. The father will take it and he will use it. You give it to him and you let him use it.
You let him. This ayah, who did it come down on? The ayah that Abu Qarij had to do.
It came down on Sa'd ibn Abu Waqas al-Sahih, a Muslim. Anahu nazalat fee ayati minal Qur'ani qala hala fa'a unnu Sa'd. Why? His mother swore after he took Islam and she found out that he took Islam. Sa'd ibn Abu Waqas was not known.
the Arab pagans. He was known for his obedience for his mother. She knew how much obedient he was to her. So when she realized that he took Islam, she said to him, I will never speak to you ever again.
Until you disbelieve in your religion. Leave this religion. Turn away from it. I'm not going to eat. I'm not going to drink.
And I'm not even going to shade. I'm not going to take a shade. I'm not going to shade myself. Go under a tree and I'm going to stay right in the heat. Burn myself.
And you know what the people are going to say when they see me? This is the man who is You were disobedient to me This is what the people are going to say to him So what happened? He came to his mother He said my mother Wallahi If all the hair on your body You had that much soul in you And one after the other you were dying I will never leave my religion She realized that she's dealing with what?
A whole different person now. She's dealing with what? A different person that she knew of.
Strong on his ground. But then Allah set his eye on him. He said, and his mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's mother's Arabic So there's a difference between Tawalli, taking them as an ally and befriending a person. You can't befriend a disbeliever.
You can never take him as a wali. That's khufu. I thought befriending means to push him away.
From the zahir of the... I have a ulama that you take a break from this issue. You are allowed to do, but you can't take them as a wali. Why? Allah says, Allah says, So you don't find a person who Iman has touched his heart, they are taking him, Wali, even his family, Allah mentions.
So but you can't do Musahaba. Musahaba has to be upon. So what is the word wasayna, what is the word alwasiya, what does it mean in the ayah?
It means ordered, Allah ordered. And the hadith mentions after that, that Abdullah ibn Umar ibn al-Khattab Sorry, Abdullah ibn Mas'ud, who is the narrator of the Hadith This man who narrated from him, whose name was Abu Amr al-Shaybani He said, I pointed towards the house He pointed towards the house This is a point that we have to now point out, which is We know that the Sahabas Are they reliable to us? They are Udhul All the Sahabas are what?
They are reliable As long as we find out that this person authentically His narration goes to the companion From Sahaba time onwards We don't need to know after that The Sahabas are reliable to us Are you with me? Even if it becomes apparent to us that a companion narrates a story and we know he wasn't alive at that time, or he wasn't even present at that time, we know he wasn't. We won't ask ourselves where could he have probably heard it from. Such as the incident that took place when the Prophet ﷺ, the revelation was coming down on him.
The Wahi, how the revelation started. One of the scholars and sahabas that narrated the incident was who? Abdullah ibn Abbas, he narrated it. And Abdullah ibn Abbas wasn't born.
He was born three years before the Prophet migrated from Madin Mecca. So he wasn't even born when the Wahdi was coming down. How could he have known the story and how could he have narrated it?
The scholars they said he narrated for whom? He narrated from other Sahabas. We don't need to know which Sahabi he narrated it from.
You see, it doesn't matter to us. It doesn't have to mention it. As long as he describes it to the Prophet, because narrated from another Sahabi, we don't need to know who he is.
Also, what is permissible is that If a sahabi ascribes something to a sahabi, he doesn't always have to mention the name of the sahabi. He can ascribe him by something we will recognize as him. Like what Abu Amr Shaybani did here, which is he pointed towards the house. And he said, the owner of this, referring to is who?
Referring to Abdullah ibn Mus'ud. So he said, the owner of this house informed me. So the Hadathana, we were informed.
Sahiba hadihi dhar, the owner of this building, the house, told us, and he pointed towards the house of Abdullah ibn Mus'ud. He said, Abdullah ibn Mas'ud said, سَأَلْتُ النَّبِيَّةِ I asked the Messenger ﷺ. I asked the Messenger ﷺ on what?
أَيُّ الْعَمَلِ Which action is most beloved to Allah ﷻ? Brothers. When the Sahabas asked this type of questions, it wasn't they just asked it because it was, they just wanted to spend more time with the Prophet, you know, have that conversation and that dialogue, and you know, it was just random questions. The Sahabas asked these questions because they wanted to implement it. They wanted to change their life by following the Prophet's actions.
So they said, O Messenger of Allah, which actually is most beloved to Allah. Meaning, we will want to implement it. We want to follow the best of actions.
And the second reason why the Sahaba would ask this question is because our lifespan, Ikhwan, is very short. We don't live for that long. We want what is...
Actions that are very high due to the short time that we live in this world The span of this Ummah is between 60 to what? And little do they go over to 60 to 70 and little go over 70 So what the sahabas were looking for was actions that are what? That they can straight away go to what? high ranks in Jannah They do want to do small actions that will not take them very far They wanted what was big and he meant it.
So the Messenger ﷺ, he said to him, And this shows how the companions hasten to righteous actions. They will compete with one another upon righteousness. They will ask questions that will encompass a lot of things.
The Prophet said to them, So the first action that the Prophet mentioned from the three, the first one is what? The Salah that is done at his correct time. And for that, brothers, there is no doubt about it, that the prayer that is done at its correct time, is the best action that can ever be done.
The best of actions. What is meant by the prayer here? What is meant by it? As-salatu as-sahiha It means the Salah which is correctly done Al-lati tawaffarat Three things have been found in Salah The pillars are present What are the pillars? Fatah has recited, what are the pillars?
Shurut is conditions. What's the difference between the pillar and the condition? What's the difference between rukun and sharut?
The sharut is what is found before the action. Sharut, condition, is what is found before the action, such as the wudu. that the Rukun is what is found in the action itself. Such as what?
Fatiha. Fatiha is a Rukun. Dawudu, ablution is what? Al-Sharta is a condition. So the conditions prior to the action is found in you.
The Qibla, all of these, the wudhu, are found in you. And the pillars in the Salah, the things that are pillars, that you can't leave, are present in you. And the third one which is the Wajiba, the things that are mandatory. The things that are...
Mandatory. What is the difference between the pillar and the wajibata? The condition we already know. If the condition is not found before the action, the action doesn't exist.
You have to redo that action once again. A person prays a salah without wudhu. He realises later that he doesn't have wudhu. What do we say to him? Pray again brother.
The condition is missing from you. That salah doesn't exist. It's like as though you didn't pray.
We will say to him, go and pray. Very good. But what about the difference between the pilah and the wajibat in the salah? The difference between the two is that the wajibat, you don't necessarily have to bring it back. The pillar, you have to bring the whole raq'ah back.
You with me? So, through the sahw, we can take back the wajibat. For example, you missed the tahiyyat, the middle tahiyyat. The tashahud.
The tashahud. The middle tashahud. You missed it.
It's wajib that you bring it. You come with it, right? Is it wajib?
It's wajib. You missed it. Do you have to bring the whole rak'ah back again?
What's enough for you? Two to the two, two to the sawi that you bring. That's wajib. But you forgot in one whole rak'ah to read Surat Al-Fatihah.
Bring back the whole rak'ah, brother. You see the difference? You have to learn the rulings regarding Salah. Very important. So the Salah that is done correctly and is correct timing here is meant by every action is done at the right time.
The Wudu prior to the action. The pillars were done in the right place at the right time. The wajibat were done at the right time.
So it doesn't necessarily only mean the timing. It doesn't mean that. It actually means the shurut and the arkan and the Wajibat are present in it. In what way?
Alaa kayfiyat al-salat al-nabiyy according to how the Prophet prayed. After we finish this class, can you go in that detail? I will, definitely I will. Alaa kayfiyat al-latih salat al-nabiyy according to what? The way that the Prophet prayed.
Ikhwani, there was no action that the Prophet did more than the Salah. You have to remember this. There is no action at all that the Prophet emphasized on as much as the Salah. He prayed in the desert and showed them it. He prayed on the pulpit, climbed at the pulpit and he prayed Just so they could pray, see how he prays.
He did it every time and every place he showed them the Salah He corrected them even in the Salah If he heard anything that was said in the Salah, he would finish it. He said who is it doing this to me in this prayer? He emphasized it on it so much. He said Sun Lord pray, pray the way I see you pray.
Pray that way Exercising on it, Alayhi Salatu Wasalam. So that's why he, Salamu Alaihi Wasalam, Is now bringing up there, The Salah, Brothers. If a person, Brothers, Deliberately, Misses the Salah, At its correct time, Deliberately, He knows it, And he lets it go by, Deliberately, He can never bring it back again, That Salah. If that Salah goes by, And he knows the time, It's not that he forgot, It's not that he slipped his mind, It isn't that he was forced, To not pray, He was, forced or he slept and woke up late he prayed, no problem, all these no problems but this brother knows or this sister knows deliberately the salah came you know and they watched it go in by I'll pray later, I'll do it later if the salah time is over and it finishes that individual cannot bring that prayer back Allah says in the Quran the salah is upon the servant what? at a particular time a time.
A shop has an opening time and it has a closing time. You can't just go there after the closing time and say, you know what, can somebody serve me? The time is gone now, it's over, it's closed. The Salah is like that. The time is over.
And once that Salah's time is over, you take the ruling of a person who abandons it. And then from that you take the ruling of a person who is a disbeliever. So the person should be very scared of this action.
The Salah is the right Salah of Allah. The person cannot shorten it. Now.
What is the right time for the Salah? We're going to mention later inshaAllah. The Salah is what is known as the madhab that I studied inshaAllah.
Later we'll go into it. Qala thumma ayy After the Prophet, the first one was what? Salah.
Thumma ayy. What does ayy mean? A thumma ayyul amari ahabbu A which action takes second after this. The right of Allah has been mentioned.
As-salah has now been spoken about. The biggest pillar of the La ilaha illallah. Muhammad bin Rasulullah. Now the Prophet was asked, which action is next? The Prophet said, alayhi salam, tuwas salam thumma birru alwalidein After that, the obedience of the parents.
This is the second action. The obedience, ikhwani, the obedience of the parents. Look at it, even in the Quran it was like that. And now in the sunnah the Prophet did the same.
Which is what? In the Quran what did Allah say? He said, qala allahu ta'ala wa'abudu allaha wa la tushrikubihi shayn wa bilwalidein asala Obey the Prophet. Allah alone. And so worship Allah alone.
Do not associate it with partners. Then be obedient towards your parents. Second.
After Allah's right, the parents came. In another place Allah says Subhanahu wa ta'ala Yes. In another place, what did he say? So when Allah ever mentions his rights, automatically, straight after that, Allah, you see him, subhanahu wa ta'ala, mentioning the rights of who? The parents.
The Prophet did the same. The rights of Allah, which is what? The salah. I call it to the correct time. That is now the rights of Allah.
After that is the right of who? The parents. The Prophet. This, that was... was used is Tumba which is a letter, a particle that is used to show that there is an order here.
The word doesn't necessarily show order by the way, so you all know. The word if I say, Zaid Al-Abram. entered You don't know which one entered first.
The world doesn't show you who entered first. It just shows that they both shared action But if I say ثم it shows who came first If I say دخل زيد زيد entered ثم عمر and then after عمر entered you will know that زيد was before عمر came in, then came after the came. So you know the order, teaches you this. The word here is showing us that the right of Allah, nothing is like it.
The wasn't used. It has to be distinguished that the rights of Allah, nothing is up that level. The parents, they take the second rights, and that's what the Prophet ﷺ used.
Which is what? That the person is obedient towards his parents. The woman and the male, both are obedient towards their parents.
There is a disbelief, brothers. For example, your parent will tell you to do something, and the person will say, That's the girls, they know to do that for their mother. We brothers don't have to do that.
The obedience of the parents... It doesn't matter if you are male or female. Every person upon their parents, the right is equal. It is what?
It is equal. A man came to the Messenger and this hadith indicates it as well. Which is that he came to the Prophet and he came to fight with the Prophet.
And he said, O Messenger of Allah, I left my parents and I came to fight with you. And I left my children. parents, both of them, crying when I left.
I left my two parents crying and I came to fight with you. The Prophet ﷺ said to him, go to both of them that you've left. The way you made them cry, make them laugh again.
The way you made them cry. So the jihad that the Messenger ﷺ was going, even though he was weak, sorry, he was low in number, and he needed power, he needed army. He ﷺ still was emphasizing on those people who came to him. The narration, some of them indicate that that person came from Yemen. Look how much distance that individual cut.
It's not a flight, it's not a driving through the desert. It's months of walking. He finally made it, and he's now told to go back to his parents again.
This shows you the position of your parents if there's a jihad going on. And your parents... is not happy with it, then that individual should stay with their parent and not participate in that battle.
Nah, there is a difference between them. There is a difference between them. If it is Jihad and the Muslims are going to fight with the disbelievers, then you take the permission of the parents. But if it is Jihad and you are deflected and the disbelievers come to the land and they fight, then you are not going to fight.
So nowadays you find people who are travelling without their parents permission. Just going like that. And it puts sadness on the eyes of the parents.
They cry. This is not permissible. The person should not go.
The rights of the parents Ikhwari is not light. The rights of your parents is not light. It's not a light matter. The third Prophet said, Al-Jihadu Fi Sabilillah Jihadu Fi Sabilillah is those two types. The strongest of the two is what?
Jihadu? Nafs. Is the fighting with yourself. Making sure that you as an individual are implementing the Sharia in your life, in your household. And the Ummah's weakness, it arises mainly from this one.
When the people's Iman is low, and there is Kufr and Shirk and Ilhad and Bida'a in the ranks and in the lines of the Muslims, Allah doesn't give those type of people Nusra. And He doesn't give them victory. fight with themselves.
They strengthen their matters and their akhlaq towards Allah and his messenger. And their akhlaq and their matters towards them, amongst the people they're dealing with. And amongst themselves, then and only then does Allah give them victory.
The sahabahs disobeyed one time the Prophet. the Prophet ﷺ in the battle of Uhud, Allah ﷻ not only did he make, they faced the consequences alone, but also the Prophet ﷺ faced it with them. What happened? His tooth was broken.
Because when this type of trials Allah ﷻ sends and it happens, it's not only going to happen to the righteous people, brothers. Sorry, the evildoers. Ya Umru Jamil, everyone will suffer in this matter. So that's why the people of knowledge and the scholars always stop the people or fear Allah.
Well, you know what's going to happen to us if you do this. Now, then the Shaykh, rahimahullah, we'll stop with this hadith inshallah, he said, This the Prophet ﷺ, what did he say? رضا الرب الله's pleasement. SubhanAllah, for Allah to be pleased.
It's connected to the person who pleases his parents. لأن الله تبارك وتعالى Because Allah ordered what? Allah ordered أَن يُطَاعَ الْأَبُّ وَيُكْرَمْ That the father is obeyed and he is honored.
And Allah is angry when the parents are angry. Because He ordered you to obey them and honor them. And because you chose to go against His order, Allah is not pleased with you.
You can say Or you can say You can say It's And that you're not pleased with it Allah is not pleased with the individual Whose parents are not pleased with him And Allah is happy with the individual Whose parents are happy with him