Hadith 6 Halal and Haram Are Clear 40 Hadith of Imam Nawawi Abdul Wahab Saleem

welcome everyone to this class on the forty of imam and noah rahimahullahu ta'ala and we left off at the hadith of anu bin bashir and ibn bashid whose now already there's number of benefits here firstly we're dealing with not just sahabi we're dealing with sahabi who is child of sahabi because he said may allah be pleased with both of them so man is sahabi and his father is also sahabi the following hadith so before we get into the hadith who is the sahabi just little bit about him he was the first person first sahabi to be born or the first individual to be born amidst the ansar after the prophet sallallahu alaihi wasallam reached in madinah and also he had traveled later in his life to asham so the city of maartun which is south of idlib by around 33 kilometers that city is actually named after him the word man there comes from the name of the sahabi and ibn bashir right now as you're sitting around if you google marathon you'll find the city in syria so that city is named after bin bashir of this is just little bit about him he said he said heard the messenger of allah happen to be doubtful gray areas most people are not aware of these gray areas meaning they don't know the rulings of these grey matters these areas which are doubtful okay now pause here for second doubtful to some not doubtful to others okay why because the prophet sallam said most people don't know their rulings that doesn't mean no one knows their rulings that only means that most people are unaware of the rulings of these matters so in other words there are going to be matters within the ummah which the general masses may not know the ruling of but the hawas may know the rulings of and that's one of the beneficial aspects of knowledge and one of the benefits of knowledge and that is that by gaining knowledge you end up taking yourself out of lot of gray areas you end up having lot more clarity on on matters which happen to be doubtful so something that person who's not learned may think is doubtful matter and ends up leaving or not practicing well person of knowledge may do that very thing but it won't be doubtful for him in any which way why because he has the information required to be able to understand whether this is halal or haram okay another important point is by the way doubtful manners are not clear cut haram okay that's also very important meaning if there are different scholars saying different things on specific matter that matter will never be clear katharine it's very important to note this because many times when there are doubtful matters some people they end up believing or assuming that this doubtful matter must mean that is completely haram no it's not haram it's neither for for that specific individual who believes it to be doubtful and there's two opinions on the matter for instance it's neither haram nor halal it's somewhere in the middle or he to do it he won't be sinful but it's better not to because he's going to be roaming around the gray area of the prophet sallallahu alaihi sallam said whoever it takes whoever avoids the shubu the doubtful matters then that person will be saving himself for his religion and also for his deen and also for his honor as well what does that mean he will be freeing himself from being blamed in both his faith and also his integrity as well and his his personal reputation as well sometimes you may some think something you may have an excuse to do something but the other person onlooker he doesn't know your excuse okay so it's very important for muslim to not only be worried about what allah will think which is very important already but also what people may think as well really we should be concerned about what people may think isn't that form of riya no not always okay sometimes you have to be concerned about what people will think because we live in societies and societies are made up of people so if people think of you as an evil person they will point fingers at you as an evil person if people think of you as righteous person then the doors of righteousness will further be opened for you and you will be availed in that way so we do have to be considerate of that and there's little bit of hint within this hadith to that as well then that person has sought to free himself of blame in his religion and also in his honor as well okay honor is within this world let me give you an example simple simple example let's say person is during the month of ramadan sikh okay while he's sick in ramadan he doesn't have to fast okay so he goes outside and he starts eating outside now yes some scholars will say that public eating while in ramadan is also something that is offensive one shouldn't do it but let's say person believes that it's not offensive to be publicly eating and obviously it's not haram because he's not fasting okay so when he publicly eats people are going to perhaps point finger at him and say fulan or fulana it's the month of ramadan and they're not fasting for the sake of allah so what's this individual doing they're opening door for them to be blamed simple example that is very close to home in sha allah meaning it's something that we can understand very easily so is it better for you not to eat in public then obviously and that's why ali ibm he used to say that don't do those things that is going to cause people to blame you why because not every person who's going to hear an evil matter about you you're going to have an excuse to share with them as well do you understand that sometimes we leave off things that have no problem within them just because what may end up happening is people might start accusing us of an evil etc now the prophet continued and he said whoever actually ends up falling into the shivohat these doubtful matters then he has fallen into haram and as said earlier on that he hasn't literally follow fallen into the haram the prophet saslim is trying to say as the ulama explained that it's as if he's fallen into haram meaning he will fall into haram because now he's going into the doubtful zones so he's not leaving him between himself and how direct clear-cut haram barrier in order for you to have barrier between yourself and direct clear-cut haram always leave bit of zone between yourself and the clear-cut haram by avoiding the matters which happen to be doubtful similarly in order for you to avoid neglecting your obligations make sure you you insulate your obligations with some of the sunan as well so that those sunnah they act as guard for the obligations when you fall short you will be falling short on the sunan and you're not going to be falling short on the obligations similarly when you fall short in the offensive matters you're going to be falling short in the doubtful matters never will you fall short and end in doing something which is clear-cut now the prophet gave us an example physical example he said this is like this is like shepherd person who is taking care of sheeps who is pasturing around around what around the sanctuary is sanctuary maybe he's going to take his sheep and graze them therein as well okay if he's going around the sanctuary there's possibility that they may start walking into the actual sanctuary and then there's sin there so the prophet salallahu is saying that don't go in the sanctuary which is the shabuhat because if you go close to this the sanctuary if you go into the sanctuary close to the sanctuary then you might end up going into it as well and that would be considered impermissible the sanctuary is actual is the prophet he himself explained he said he said verily every single king has ahima has sanctuary allah has placed so don't go close to those boundaries lest you fall into the boundaries of themselves as well similarly the shepherd should not be bringing his sheep close to the boundaries because if he brings them close to the boundaries there's likelihood that he might act the sheep might end up grazing therein as well and then he will be held to account for that similarly muslim that ends up doing all of the shubahat all of the doubtful matters then one day perhaps they might end up falling into the boundaries which is the clear sins which are the clear haram which is what the prophet saws described by saying the halal is clear and the haram is also very very clear and this is true because the prophet sallallahu alaihi wasallam is truthful and another proof for the truth of this is that most of the muharram many of the muharram are very very clearly mentioned by the prophet and in the quran so the muharram the prophet sallallahu alaihi wasallam mentions them quite clearly in the sanctuary of allah subhana wa are the maharim of allah subhanahu wa the now what exactly is the sanctuary and what are the boundaries okay let me explain the word mahadam for second the ulama they said the word maharim it has two different connotations within it one is the literal connotation and that is everything which happens to be haram so by doing anything haram you're following within the sanctuary of allah number two is the not the literal connotation but it is what ends up occurring when you do this and that is the obligations by neglecting the obligations you are also falling into haram okay so by doing those things that allah has prohibited that is haram so you're following within the maharim of allah within the boundaries of allah and similarly by neglecting those things that allah subhanahu wa ta'ala has obliged you're also following within the mahadam of allah subhana wa so the word maharim will be inclusive of both the obligations lest you if you do not do them and also the prohibitions as well if you were to do them if one was to do them the prophet sallam said verily within the body happens to be flesh as well when this morsel when this flesh rather it ends up becoming reformed and corrected the whole body stands corrected that when it becomes corrupt the whole body also becomes corrupt and the prophet salallahu said that in fact is the heart that is in fact so now let's take another look at the hadith from the benefits perspective okay firstly the ulama they said this hadith is inclusive of some of them they said it's inclusive of at least fourth of islam others they said that it's inclusive of at least third of islam meaning summary of it and others they said that actually if you really take deep look at this hadith you will find all of islam summarized within this hadith because halal is clear haram is clear between the halal and haram are the doubtful matters so these are all the kamusha basically okay halal haram and the doubtful matters how so well what are the technical they are haram and wajib these are the basic five gamut tech leaf which all of you know haram now when it comes to halal within it false obviously because are the exact same thing when we look at haram then within haram falls the wajib and the haram why is that because it's haram not to do the wajib okay so then we have all three there and then when we look at think about the heart then as bare minimum we can say that this could also include the makru heart as well us to correcting our heart and that is something that is necessary thing for one to do among corrections of the heart is also some of the muslim meaning basic level of correction correcting the heart is an obligation upon every single muslim if you're having evil thoughts such as you have the thought of self-amazement where you're amazed by yourself this is haram you need to correct your heart if you have the thought of riya this is haram you need to correct your heart but there is completion of that correctness as well which is when you bring your heart even further closer to allah when you've already fixed the obligatory problems with your heart that is considered mustahab so from that angle we can take the musliat and in this way all of the major taklif can be found mentioned within this hadith ask allah subhanahu wa ta'ala to grant us to understand grant us the tawfiq to understand the depth of the words of rasulullah now encourage you and myself to leave off those things that doubt that are doubtful okay there are many things that are doubtful we are not sure of them so the prophet sallam told us in another beautiful hadith he said leave off that which you are doubtful of for that which you have no doubts people sometimes they ask questions and they say should go with the islamic bank or should not go with should go with the conventional bank my heart is not fully there with the conventional bank so obviously your heart is already feeling uncomfortable with that and the obvious answer is that leave off that which you have no that which you have doubts for for which you don't have any doubts the second thing is that in this hadith the prophet salam mentioned the heart and the heart we see it to be recurring theme within the sunnah of the prophet and also within the quran as well in the quran we have at least 132 occurrences of the word heart more than that but the word kalb itself because there's more than one word for the word heart so the word at least it occurs 132 times within the quran in variety of different ways sometimes allah ascribes to this their hearts are drenched in their love for the calf because of their disbelief as he talked about the israelites and said this just like that seals the hearts of those people who disbelieved and then at times allah subhanahu wa ta'ala talks about the purity of the heart as well allah subhanahu wa also speaks about the hardness of the heart then your hearts became very hard and allah subhanahu wa said that is more pure for your hearts and also their hearts as well so again and again he's talking about number of different concepts and ascribing them to the heart belief disbelief disease and also being drenched within the love of something allah talking about sealing the hearts he's talking about reconciling between the hearts as well so allah subhanahu wa says he was the one who brought love between their hearts if you were to spend everything within the world you will never be able to bring love between them but allah did that so now he's describing form of love between the hearts so again there's many different things that allah is describing to the heart but we can summarize them as following emotions is one of them okay so he's talking about love and ascribing it to the heart and those emotions are very required in your relationship with allah subhanahu wa and also belief disbelief as well metaphorical disease okay all of these things are being ascribed to the heart hardness as well of the heart and also heart which is saved from these problems as well as allah calls it now my question to you is if allah is placing so much influence or so much emphasis rather on the heart isn't it important that we take time to learn about this heart and how to correct it okay because the prophet salam also placed great amounts of emphasis within the hadith within this hadith of ours upon the heart when he said that if this heart is corrected then everything will be correct if the heart has gone bad then nothing will be right i'm going to give you insha allah five ways to correct the heart okay now speaking alone about correcting this heart is topic on its own but i'm going to give you allah five practical ways that insha allah can purify the heart that can cleanse the heart that can soft soften this heart that can bring this heart closer to allah subhana wa the first of those is reciting the quran with tadab and pondering on this quran how do we know this we know this from the quran itself when allah says do they not ponder the quran or are their hearts locked up and chained so what does this mean this means that allah is saying there's two types of people one type of people who have locked up hearts and another type of people who ponder the quran okay so those who ponder the quran then their hearts are not locked up their hearts are not chained their hearts are not hardened their hearts are softened rather so if you want to have soft heart you want to attain heart which is pure which is close to allah then the way to do that is to ponder the book of allah subhana wa now what exactly is that that book comes from the word dubu which means behind so you can say the word double for behind for anything like or at the end of anything like for example means after every prayer because it's almost like it's behind the prayer it's at the end of the prayer so what does the quran mean they said that the poor of the quran is to look at the deeper meanings within the ayat okay now that depth every single person will be doing on different level what does that mean that means that scholar will be able to do form of tadabad which regular person will not be able to do and even greater scholar much tahit for example he'll be able to do tatabur at level where regular scholar will not be able to regular person who's educated and close to allah they will be able to do tadabur in way where perhaps person who's far away from the deen in the and allah person who is far away from allah will be able to do in way where some of the other categories perhaps will not be able to do so this will be different from person to person this will be different also from situation to the situation time to time and place to place as well yes also time to time and also place to place as well why do say this because the words of allah are timeless and they continue to give us more and more miracles within those words okay this is very important to note because some people they believe that we know everything that is within the quran already which is not really true we don't know everything in the quran the gems of the quran continue to unveil on daily basis and we continue to learn more and more of the meanings of the quran yes many of the early muslim they did great job al-imam tabari of the great mufassirin that came before us there's so many mufasirin mean can't even name them they did great job but still till today when we research deeper within the quran we find things that early scholars may have found but maybe they didn't have the chance to put it down maybe they didn't come across it because these are the words of allah they're going to continue to unveil things and now because of the research that we have on many fronts whether it be sociological fronts whether it be psychological fronts whether it be scientific fronts all of those they end up unveiling for us aspects of the quran which weren't perhaps known to people before in the same way that they're known to us today so everyone will be able to do tadabu in their own way yes even sociologist will find within the quran what perhaps scholar of the quran and sunnah may not be able to find this is reality okay except for the people who have taqwa of allah subhana so allah says that the closest of friends on that day they will become enemies for another except one another except for the people who have the taqwa of allah okay some of the modern sociologists when they look at looked at this verse they said that actually this is greatly in line with what we found through statistical research on social sociological trends what is that well they said that we noticed that people of nobility continue to maintain relationships okay the no the more noble person is the more longer the relationship continues because they're able to comprehend one another they're able to overlook things they're able to look past little petty matters and so on and so forth and the more noble the person becomes the more chances are that that relationship will continue okay and allah is saying that the people of the taqwa of allah azzawajal they will continue to be friends on the day of judgement but those people who are not that way even if they happen to be close friends they will not be friends on that day okay and allah tells us in the quran that the most noble of people are who in the most noble of people to allah are the ones who have taqwa so this is sociological finding that we came to know of because of what because of modern research research in sociology which wasn't there in the past in the way it happens to be today okay this doesn't mean the muslims didn't have anything to do with sociological developments of course we did even was one of the founders of sociology the subjects of sociology right one of the main contribute contributors to this field but the point is the way that research has developed today we definitely didn't have this type of data on every single aspect of things that that nobility can be factor within relationships and it that it is trend within relationships that relationships continue in this way just as allah said in the quran about people who are righteous that's just one example so the point is that will be different from person to person time to time place to place individual to individual also will be different based on the type of majors that person has right person who has who's majored in sociology neuroscience they'll be able to read the quran in ways that other people will not be able to read or are their hearts chained and locked number two of the quran that's number one number two is not filling up the belly okay the prophet said that child of adam does not fill anything worse than his stomach it's enough for person that he just eats few bites that keep him standing if he has no choice then the prophet said then do third for your food third for your drink and third for your breath so that was after the prophet saws said few bites so first the prophet started off with few bites and then he went to third so keeping your stomach full it leads to greed okay and that's greed leads to lot of evil qualities and it blocks person and bars person from his heart being focused on allah to his heart being consistently focused on the dunya it's harmful for the person's dunya and it's harmful for the person's deen as well number three standing up the night in prayer specifically the night okay reading the quran at night time so not just any nawafil most specifically the ones at the night time because the prophet because allah told us in the quran that the night prayer it allows you to get deeper impression on your heart and it's also better in terms of what you're going to be reading as well and how you're going to be absorbing that information as well so the ulama they said it actually has greater effect on the heart the asha ash meaning it has greater impact on your heart so if you want to have greater impact through the quran on to your heart then read the quran at night time okay this is general but there's another practice as well and that's the last one that i'll mention to you and there are many other ways but these are just five ways another one last one number five is that number four actually never mind number four okay so we'll stick with four then number four is that turning to allah before fajr time the time which allah calls the time of saha the time of sahar this is very very blessed time the only two times when allah subhanahu wa ta'ala spoke about this time in which people are actually doing something okay he referred to the people of taqwa the people of piety so describing the people of piety allah said those who say that our lord we have believed in you allah and protect us from the torment of the hell fire as well then he describes them and he says those who are patient those who are truthful those who are humble those who spend in the way of allah and those who continuously make istighfar at the time of the asha okay at the time of sahara which is right before fajr time so if you wake up 15 to 20 minutes before fajr that is the time of sahar that's the time also absolute as you know right so before that and that's the reason why suhr is called sukhod because you're going to be having it around that time the time of sahar so allah subhanahu wa ta'ala describes the people of taqwa as those who do istighfar those who ask allah for forgiveness at this particular time and he also says in another verse he says and the people of piety they do is allah that for every single night or for every portion of the night the prophet sallallahu alaihi wasallam at some point in his life would do with it okay so at every portion of the night the prophet would do it at some point in his life sometimes he did it in the beginning sometimes he did it in the middle of the night sometimes he did it at the end of the night and isha said that his withered towards the end of his life it became at the time of sahar so in the morning time sorry before fajr time the prophet sallallahu alaihi wasallam by some minutes or couple of dozen minutes mean approximately the last hour before fajr the prophet sallallahu alaihi wasallam would do is with it at that time towards the end of his life as aisha mentioned in the hadith of bukhari and muslim and then we have another tradition in which abdullah ibn umar it is said that he would pray and then he would tell nafiya he would ask him is it time of sahar yet or not which again is the time right before fajr right so is it time of sahar yet or not so when mafia would said by the way is the helper of ibn umar okay he was the slave and there's of course many narrations from nafiya from ibrah and the famous golden chain goes malik he's saying is it time for sahar yet because he's going to be he's helper he's going to help him and tell him of different matters so whenever nafeet said it's already time at that moment ibn umar would leave prayer and he would start making dua and he would start making it far because that time allah describes it as the time in which people do istighfar to allah seeking forgiveness from allah and asking allah for your needs