Transcription
Radio Roja Bogor 100.1 FM, Radio Roja Majalengka 93.1 FM, Radio Roja Palu 101.8 FM, and Radio Roja Bandung 104.3 FM. Spreading the light of the Sunnah. Indeed, we praise Him, seek His help, and ask for His forgiveness. Roja TV, the channel for reciting the Al-Qur'an and Islamic studies. Yes, indeed. Assalamu alaikum warahmatullahi wabarakatuh. Wa alaikum assalam warahmatullahi wabarakatuh. We begin with good news. Bismillahir Rahmanir Rahim. Assalamu alaikum warahmatullahi wabarakatuh. Wa alaikum assalam warahmatullahi wabarakatuh. All praise is due to Allah, the Lord of the worlds, and may peace and blessings be upon our Prophet Muhammad, his family, his companions, and those who follow them in goodness until the Day of Judgment. Amma ba'd. My brothers whom Allah has honored. All praise is due to Allah, subhanahu wa ta'ala. May prayers and peace be ever bestowed upon our beloved Prophet, Prophet Muhammad, sallallahu alaihi wa sallam, his family, his companions, and his followers until the end of time. On this occasion, Allah willing, we will witness and benefit from what will be presented by Fadilatus Sheikh Abdul Malik Ibnu Ahmad Ramadani Aljazairi, hafidahullahu ta'ala. The theme that will be presented on this occasion is about "Rifqon Ahlati bia Ahlis Sunnah." Be gentle, O people of the Sunnah, towards your fellow people of the Sunnah. To our Sheikh, may he proceed, and may he be thanked. Indeed, we praise Him, seek His help, and ask for His forgiveness, and we seek refuge in Allah from the evils of ourselves and from the evils of our deeds. Whomever Allah guides, none can misguide him, and whomever Allah leaves astray, none can guide him. I bear witness that there is no god but Allah, alone, without partner, and I bear witness that Muhammad is His servant and His Messenger. O you who have believed, fear Allah as He should be feared and do not die except in a state of Islam. O mankind, fear your Lord, who created you from a single soul and created from it its mate and dispersed from both of them many men and women. And fear Allah, through whom you ask one another, and the wombs. Indeed, Allah is ever, over you, a Watcher. O you who have believed, fear Allah and speak words of appropriate justice. He will [then] amend for you your deeds and forgive you your sins. And whoever obeys Allah and His Messenger has certainly attained a great attainment. And may Allah have mercy on us all, and may He grant us success in His pleasure, and may He have mercy on us all and guide us, as Allah has willed. And may Allah send peace and blessings upon our Prophet Muhammad, sallallahu alaihi wa sallam. And in this lecture, Allah willing, the honorable Sheikh will read from the book of our Sheikh Abdul Muhsin Muhammad Abbad Al-Badr, who was a teacher at the Nabawi Mosque, at the Islamic University of Madinah Munawarah. He will read from it. So, may he proceed, and may he be thanked and rewarded. After he delivered the Khutbatul Hajah, he said, "O audience whom Allah has honored, and may Allah have mercy upon you all, and may Allah always guide us all to what pleases Him. And may Allah Subhanahu wa Ta'ala bestow upon us all sakinah (tranquility) and tumakninah (steadfastness), as explained by Prophet Muhammad, sallallahu alaihi wa ala alihi wa sallam. Indeed, the method we will use in this lecture is that I, as the translator, will read from the book "Rifqon Ahlis Sunnah bi Ahlis Sunnah." Then Sheikh, hafidahullahu ta'ala, will provide his commentary or remarks. And the book we will discuss is a book written by Sheikh Abdul Muhsin Al-Abbad Al-Badr. He is a teacher or lecturer at the Nabawi Mosque. And after I translate this sentence, he will give a brief introduction. Then we will enter into the book. Indeed, the topic that we will discuss for all of you in this meeting is about the topic of unifying hearts, where this topic is a very important topic for all times, namely the unity of Muslims and preventing Muslims from division. All scholars who have written about the creed of Muslims mention that unity is the foundation of their creed. Indeed, Allah, tabaraka wa ta'ala, says, "And hold firmly to the rope of Allah all together and do not become divided." And He also says, "And do not be like those who were divided and differed after clear signs had come to them. And those will have a great punishment." And Allah, subhanahu wa ta'ala, says, "Indeed, this, your Ummah, is one Ummah, and I am your Lord, so worship Me." Then Allah, subhanahu wa ta'ala, also says, "And do not dispute and cause yourselves to become weak and [then] lose your strength." These verses explain about unity and the prohibition of division. Indeed, it is human nature to make mistakes. They are not infallible; only prophets and messengers are infallible. Because humans, or human nature, often make mistakes, disagreements can occur among them due to this nature. This is their nature, that they are not infallible. However, Allah, subhanahu wa ta'ala, has provided a way out or a remedy for this problem. Where Allah, subhanahu wa ta'ala, says, "So fear Allah and amend that which is between you." And Allah, ta'ala, says, "And reconciliation is better." And it has come in a hadith from the Prophet, sallallahu alaihi wa sallam, that it is not permissible for a believer to boycott his brother for more than three days. One of them turns away from the other, and the best of the two is the one who initiates the greeting first. Sahih Bukhari. Among the amazing things that has been explained between the companions, may Allah be pleased with them, is the Muhajirin who migrated from the disbelievers. Allah commanded the Prophet, sallallahu alaihi wa sallam, to make them brothers with the Ansar in Madinah. And the people of Madinah were the best of people in their kindness. Indeed, the Prophet, sallallahu alaihi wa sallam, commanded the Ansar to welcome the Muhajirin. Then they shared their food and drink. This is a form of brotherhood that is truly extraordinary. Sahih Bukhari. It has come in Sahih Bukhari that the Prophet, sallallahu alaihi wa sallam, was amazed by the tribe of Ash'ari, where the tribe of Ash'ari truly showed great kindness to their fellow companions. If the food in their homes ran out, then each one of them would bring food and place it in one container. Then they would share it among themselves. And the Prophet, sallallahu alaihi wa sallam, was greatly amazed when he saw this. So much so that Prophet Muhammad, sallallahu alaihi wa sallam, said, "They are from me, and I am from them." Bukhari. And there is a very amazing story. When you read this story, you will not find anything like it in the history of any nation. Where one of the Ansar, when welcoming the Muhajirin who came to Madinah without bringing any wealth, one of them said, "Take half of my wealth for yourself." There were even some among them who said, "I have two wives. Choose one of them and marry her." We absolutely do not see such great brotherhood in the world. The Muhajirin, or the companions of the Muhajirin, came to Madinah in a state of poverty, having nothing. They also left their wealth in Makkah. They left it for the sake of Allah, subhanahu wa ta'ala. There are several stories among the extraordinary stories mentioned by the Sheikh. There was once a ruler or leader in America who heard a verse where Allah, subhanahu wa ta'ala, says, "O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you." Then he began to repeat this verse. He repeated this verse and said, "The Muslims have a truly extraordinary verse, an amazing verse." Then he was greatly amazed by this verse. Although in the Al-Qur'an there are also several verses related to the command to love one another, to be compassionate to one another, and to unite. Among them is the saying of Allah, subhanahu wa ta'ala, "And hold firmly to the rope of Allah all together and do not become divided." We may not feel the influence of these extraordinary verses, but they, the disbelievers, are greatly amazed by the verses that were just mentioned. And this shows the greatness of the matter of Islam. When Prophet Muhammad, sallallahu alaihi wa sallam, passed away, he left behind an extraordinary brotherhood among his companions. No one disputed among them regarding the appointment of a caliph. They gathered in the mosque, and Umar said to Abu Bakr, "Stand up, O Abu Bakr, so that the people may pledge allegiance to you." Then Abu Bakr, may Allah be pleased with him, said to Umar, "You, O Umar, stand up. You are more deserving of the pledge." Then Abu Bakr As-Siddiq, may Allah be pleased with him, said, Umar, may Allah be pleased with him, said, "You are more deserving. I cannot manage a people or lead a people where Abu Bakr As-Siddiq is present." Brothers whom Allah has honored, we see that not one of the companions disputed this matter. Whereas we see humans vying with each other to become rulers or leaders, competing. Whereas if we observe the companions of the Messenger of Allah, sallallahu alaihi wa sallam, not one of them competed for power or leadership. This shows their extraordinary humility. However, it must be noted that unity should be based on truth, not on anything other than truth. Allah, subhanahu wa ta'ala, did not say, "And unite all of you." Allah did not say, "Unite all of you." But Allah, subhanahu wa ta'ala, said, "And hold firmly to the rope of Allah all together." The phrase "rope of Allah" indicates that this unity must be based on truth, not on evil thoughts, not on tribalism, not on clanism, but on Al-Haq (the truth). And Allah, subhanahu wa ta'ala, says, "Indeed, the believers are brothers." May Allah bless you. After the introduction, we will read the blessed book "Rifqon Ahlis Sunnah bi Ahlis Sunnah," by Sheikh Abdul Muhsin Al-Badr, hafidahullahu ta'ala, where he said earlier that the title "Rifqon Ahlis Sunnah bi Ahlis Sunnah" is derived from a hadith of the Prophet, sallallahu alaihi wa sallam, where there was a man among the companions of the Prophet, sallallahu alaihi wa sallam, named Anjashah. When he traveled, he liked to recite poetry. And poetry among the Arabs, or among the Arabs, has its own way of recitation. And when one of them recited poetry, the camel would walk faster. And on the camel, there was a kind of howdah or tent, a howdah. There was a woman in it. And when the camel walked fast, the woman in the howdah would naturally sway. And when Prophet Muhammad, sallallahu alaihi wa sallam, saw this, he said, "Rifqan bil qawarir." Be gentle with the glass vessels. Prophet Muhammad, sallallahu alaihi wa sallam, likened women to glass vessels. And from here, Sheikh, hafidahullahu ta'ala, or the author, hafidahullahu ta'ala, took the title "Rifqon Ahlis Sunnah bi Ahlis Sunnah." Meaning, be gentle, O people of the Sunnah, with your fellow people of the Sunnah. Bismillahir Rahmanir Rahim. Ahlus Sunnah wal Jama'ah are those who follow what the Messenger of Allah, sallallahu alaihi wa sallam, and his companions followed. And their attribution to the Sunnah of the Messenger is because he encouraged adhering to it through his saying, "So you must adhere to my Sunnah and the Sunnah of the rightly guided caliphs after me. Cling to it tightly, and bite it with your molar teeth." And he also warned against deviating from the Sunnah of the Messenger of Allah, sallallahu alaihi wa sallam, with his saying, "Beware of newly invented matters, for every newly invented matter is an innovation, and every innovation is misguidance." And with his saying, "Whoever dislikes my Sunnah is not from me." And this is different from others among the followers of desires and the people of innovation, who follow paths not trodden by the Messenger of Allah, sallallahu alaihi wa sallam. Therefore, Ahlus Sunnah wal Jama'ah, their creed emerged from the beginning of the mission of the Messenger of Allah, sallallahu alaihi wa sallam. As for the people of desires and the people of innovation, they only emerged after his time, sallallahu alaihi wa sallam. Some of them emerged at the end of the era of the companions, and some emerged after that time. And he warned against newly invented matters in religion and informed that they are misguidance and are not rational nor acceptable if truth and guidance are veiled or blocked or hidden from the companions, may Allah be pleased with them, and then stored for those who come after them. Indeed, all invented innovations are evil. If there were any good in these innovations, the companions would have preceded us. However, they are evils that have befallen many who came after them, from those who deviated from what the companions, may Allah be pleased with them, held fast to. And indeed, Imam Malik, may Allah have mercy on him, said, "The latter part of this Ummah will not be rectified except by what rectified its early part." Masya Allah. Jazakallahu khair. They are Ahlus Sunnah wal Jama'ah. Why are they called Ahlus Sunnah wal Jama'ah? Because they gather upon the Sunnah. Upon the Sunnah of Prophet Muhammad, sallallahu alaihi wa sallam. They unite upon the Sunnah of the Prophet, sallallahu alaihi wa sallam. As for innovation, it causes them to be divided. Therefore, a Muslim must avoid innovation. Allah, subhanahu wa ta'ala, says, "This day I have perfected for you your religion and completed My favor upon you and have approved for you Islam as your religion." Islam is complete; it needs no additions. If someone wants to add to Islam by saying this is good, this is beautiful, this contradicts the perfection of Islam. Therefore, the Prophet, sallallahu alaihi wa sallam, entrusted us to hold fast to the Sunnah and not to commit innovation, or rather, to distance ourselves from innovation. Proof that Allah, subhanahu wa ta'ala, taught us to unite is that we are prescribed to pray five times a day in our mosques, and we are together with the Muslims. Our Imam is one, and our Qiblah is also one. And every week we gather together to perform the Friday prayer. And every year we worship together by fasting in Ramadan. Then, at night, we perform Tarawih prayers together. And every year, we Muslims perform the Hajj pilgrimage from various skin colors, various languages, and various cultures they possess. They come to the House of Allah Al-Haram to perform Hajj together. Their clothing is one, and they also celebrate Eid al-Fitr every year. And these are means from Allah, subhanahu wa ta'ala. How Allah, subhanahu wa ta'ala, taught us Muslims to unite. There is no doubt that it is obligatory for Ahlus Sunnah at all times and in all places to unite, to have harmony and concord, to love and be compassionate to one another, and to cooperate in goodness and piety. The author, may Allah have mercy on him, said, "There is a very potent weapon for dividing the Ummah, namely the slander of the tongue. Where a wound from the tongue may be difficult to heal, but a wound from a sword may be healed." This is why it is said that the most potent weapon for dividing the Ummah is the tongue. Now, read the verse. Read the verse. Allah, azza wa jalla, says, "O you who have believed, fear Allah and speak words of appropriate justice. He will [then] amend for you your deeds and forgive you your sins. And whoever obeys Allah and His Messenger has certainly attained a great attainment." And Allah, azza wa jalla, says, "O you who have believed, fear Allah and speak words of appropriate justice. He will [then] amend for you your deeds and forgive you your sins. And whoever obeys Allah and His Messenger has certainly attained a great attainment." And Allah, azza wa jalla, says, "O you who have believed, avoid much [negative] assumption. Indeed, some assumption is sin. And do not spy or backbite each other. Does one of you like to eat the flesh of his brother when dead? You would detest it. And fear Allah; indeed, Allah is Accepting of repentance and Merciful." The last verse has several beautiful benefits. Among them, first, Allah commands us to avoid much assumption. The question is, why? The answer is that indeed, some assumption is sin. This is a direct interpretation of reality. The reality is indeed like that. Allah, subhanahu wa ta'ala, commands us all to abandon bad assumptions towards our brothers. And Allah, azza wa jalla, has mentioned in His Book, and there are many verses about not having bad assumptions. Then, after that, Allah, subhanahu wa ta'ala, says, "And do not spy." Allah forbids us all from searching for the faults of others. Why? The prohibition of searching for the faults of others arises from suspicion, from having bad assumptions about others. One of us having bad assumptions about his brother, or one of us searching for the faults of his brother or his wife, arises from bad assumptions. Bad assumptions or suspicion only bring you sin and can lead to spying, can lead to people searching for the faults of others. This is a realistic order, the reality that exists in humans. And then Allah, subhanahu wa ta'ala, says, "And do not backbite each other." We observe these evils in their order. First, bad assumption. Then searching for faults. After that, backbiting. Searching for faults leads to a new sin, because, according to him, humans, by nature, have faults. Not one fault, but many faults. And when someone spies, searches for faults, they will surely find them. Then this will lead to a new sin, namely backbiting. Backbiting is forbidden. And Allah, subhanahu wa ta'ala, likens the person who backbites his brother to eating the flesh of his dead brother, and of course, feeling disgusted. But strangely, he does it. And backbiting is the same as eating the flesh of his dead brother. There is a very amazing story mentioned by him, which is the story of Ifk, the event of the lie, where our mother Aishah, may Allah be pleased with her, was spoken about by the hypocrites with a very grave accusation, and her story, he said, is very well-known to you all. In short, he said, Aishah once accompanied the Muslim army, and at one point she was late returning with the army, and she was late. Why? He said, "Searching for a lost necklace." After that, Aishah, may Allah be pleased with her, saw that the army of the Messenger of Allah, sallallahu alaihi wa sallam, had already departed from that place, and she was left alone. So she fell asleep there, waiting for them to return, perhaps. When she realized that they were not with Aishah, may Allah be pleased with her. Then there was a companion of the Prophet, namely Safwan ibn Mu'attil, who was tasked by Prophet Muhammad, sallallahu alaihi wa sallam, to stay behind the army to search, in case anyone was left behind from the Muslim army. From afar, he saw a black figure, namely Aishah, may Allah be pleased with her, wearing black clothing. When he got closer, Aishah, may Allah be pleased with her, immediately covered her face. She immediately covered her face out of shame. And in short, Aishah traveled and walked with him, but Aishah was in front and he was in front, Aishah behind. Then there was inappropriate talk about our mother Aishah, may Allah be pleased with her, for a full month, where they talked about her, about our mother. Some of it was true, some was false, some was mistaken. There is a very interesting story where he mentions one of the wives of Prophet Muhammad, sallallahu alaihi wa sallam, named Zainab, may Allah be pleased with her. When they asked Zainab, may Allah be pleased with her, about Aishah, may Allah be pleased with her, what doubt was there about her? Although, if we consider it, Zainab was a co-wife of Aishah, may Allah be pleased with her, and usually co-wives have jealousy. They might say inappropriate things about their co-wife. But we see how Zainab, may Allah be pleased with her, answered. She said, "I guard my hearing and my sight." She did not want to say anything bad about Aishah, may Allah be pleased with her. Which, as we know, usually co-wives have something. They might say something about their co-wife. But because of the piety that filled Zainab's heart, may Allah be pleased with her, she did not say anything bad about Aishah, may Allah be pleased with her. Allah, subhanahu wa ta'ala, says, "And [mention, O Muhammad], when the two recording angels record, one sitting to the right and one sitting to the left. Man yalfidhu min qawlin illa ladayhi raqibun 'atid." Not a word does he utter except that with him is an observer prepared [to record]. Regarding this verse, some of the Salaf said, "If a person knew that his words were considered part of his deeds, he would remain silent more than he speaks." And others said, "If a person's words could be sold for money, many people would prefer to remain silent." And Allah, azza wa jalla, says, "And those who annoy believing men and believing women for [something] other than what they have earned have certainly borne a slander and a manifest sin." It has been narrated in Sahih Muslim from Abu Hurairah, may Allah be pleased with him, that the Messenger of Allah, sallallahu alaihi wa sallam, said, "Do you know what backbiting is?" They said, "Allah and His Messenger know best." Then the Messenger of Allah, sallallahu alaihi wa sallam, said, "Backbiting is your mentioning of your brother that which he dislikes." Then he was asked, "What if what I say about my brother is true?" Then the Messenger of Allah, sallallahu alaihi wa sallam, replied, "If what you say about your brother is true, then you have indeed backbitten him. But if it is not true about your brother, then you have slandered him." It has been authentically narrated from the Prophet, sallallahu alaihi wa sallam, in this hadith about the knowledge of the meaning of backbiting. Some people want to give an excuse when they backbite, with the excuse that they want to say they are telling the truth. They say that I am not speaking directly about my brother. They think this is not backbiting. This is a mistaken understanding from the perspective of ethics. If we look at the saying of the Prophet, sallallahu alaihi wa sallam, backbiting is speaking about your brother in his absence. Some people say, "I am speaking the truth. I am saying things as they are about my brother. This is a mistake. Because the Prophet, sallallahu alaihi wa sallam, said, 'If what you say about your brother is true, you have committed backbiting. But if you say something about your brother that is not true about him, you have committed slander against him.'" And Allah, azza wa jalla, says, "And do not follow that of which you have no knowledge. Indeed, the hearing, the sight, and the heart - about all those [one] will be questioned." Al-Bukhari narrated in his Sahih from Abdullah bin Amr, may Allah be pleased with them both, from the Prophet, sallallahu alaihi wa sallam, that he said, "A Muslim is one from whom other Muslims are safe from his tongue and his hand." And it was narrated by Imam Muslim in his Sahih, and its wording is as follows: A man asked the Messenger of Allah, sallallahu alaihi wa sallam, "Who is the best Muslim?" Then the Messenger of Allah, sallallahu alaihi wa sallam, said, "The best is the one from whom other Muslims are safe from his hand and his tongue." Al-Bukhari narrated in his Sahih, and Muslim narrated in his Sahih from Abu Hurairah, may Allah be pleased with him. He said, the Messenger of Allah, sallallahu alaihi wa sallam, said, "Whoever believes in Allah and the Last Day, let him speak good or remain silent." Imam Ash-Shafi'i, may Allah have mercy on him, said, "The meaning of this hadith is that if a person wants to speak, he should think. He should think first. If it becomes clear to him that the speech will not cause harm, then let him speak. But if harm becomes clear or he is in doubt, then he should refrain or remain silent." Then it is quoted from some scholars, "If you had to buy paper for the angels to record deeds, you would remain silent from much talking." Imam Abu Hatim Ibn Hibban Al-Busti in his book "Raudatul 'Uqala wa Nuzhatul Fudala" said, "It is obligatory for a person of intellect to remain silent until he has to speak. And how many, how many, how many people regret after they speak. And how few people regret when they remain silent. And the most miserable and most greatly afflicted person is the one who is afflicted with a sharp tongue and a closed heart." If he sees someone talking a lot about other people, he says, "If with this speech you will be safe on the Day of Judgment, then speak. Otherwise, remain silent." Yahya bin Abi Kathir once said, "No one says a good word except that you know its effect or influence in all his deeds." And no one says a bad word except that you know its effect in all his deeds. And Muslim narrated in his Sahih from Abu Hurairah that the Messenger of Allah, sallallahu alaihi wa sallam, said, "Do you know who the bankrupt person is?" They said, "The bankrupt person, according to us, is the one who has no dirhams and no possessions." Then the Messenger of Allah, sallallahu alaihi wa sallam, said, "Indeed, the bankrupt person among my Ummah is the one who comes on the Day of Judgment with prayers, fasting, and charity. Then he comes with bad deeds." Mentioned by the Messenger of Allah, sallallahu alaihi wa sallam, here he has reviled someone, accused someone, consumed someone's wealth, shed someone's blood, struck someone else. From his good deeds. Then the wronged people are given from his good deeds, the righteous deeds he performed in the world. If his good deeds run out before his case is decided, then their sins are taken and placed upon him. Then he is thrown into the fire. O esteemed audience, do not most merchants, namely traders, accumulate wealth in this world? Then it is a great loss when there is a problem with their wealth and it is given to others. And the matter is like this. People who accumulate wealth, people who accumulate righteous deeds in the world, they pray, they fast, and they perform righteous deeds or perform Hajj. On the Day of Judgment, these righteous deeds are given to others, and he has nothing left. This is the recompense for the evil of the tongue, or one of the recompenses for the evil of the tongue. Al-Imam Al-Bukhari narrated in his Sahih from Abu Hurairah, may Allah be pleased with him, that he said, the Messenger of Allah, sallallahu alaihi wa sallam, said, "Indeed, Allah said, 'Whoever is hostile to My wali (friend), I will declare war against him.'" Every one of us, or every Muslim, must be careful not to hurt a believer. It is possible that when you quarrel with a believer, your brother, who is one of the awliya of Allah, subhanahu wa ta'ala, or one of the awliya of Allah, subhanahu wa ta'ala. Meaning, when you quarrel with your believing brother, you are fighting with Allah, subhanahu wa ta'ala. Because Allah, subhanahu wa ta'ala, says, "Indeed, Allah defends those who believe." Once again, when you quarrel with a believer, it is possible that your quarrel is not with that person, but with Allah, subhanahu wa ta'ala. You are initiating a war with Allah, subhanahu wa ta'ala. And the Commander of the Faithful, Umar bin Al-Khattab, may Allah be pleased with him, said, "Do not ever have a negative assumption about a word or sentence that comes out of your believing brother, unless you find a good interpretation for it." Bakr bin Abdullah Al-Muzani, as mentioned in his biography in Tahzib Al-Tahzib, said, "Beware of speech or words. If you are right, you will not be rewarded. If you are wrong, you will be sinful." This is having a bad assumption about your brother. Abu Kilabah Abdullah bin Zaid Al-Jurmi said, "If you hear something about your brother that you dislike, then seek an excuse for him as much as possible. If you cannot find an excuse for him, then say to yourself, 'Perhaps there is an excuse for my brother that I do not know.'" The meaning of the previous statement is that a person sometimes behaves in a way that is perceived as bad by someone else. Then others talk about it. Then he said, "My brother, seek an excuse for your brother. You yourself, when you do something or say something that could be interpreted as bad or good, you want others to judge or you want others to have good assumptions about you, so should your brother be." So, deal with people in a way that you would like them to deal with you. When you want your brothers to have good assumptions about you and to see your excuse or give you an excuse, then do the same for your brothers. Sufyan bin Sa'id said, "I once mentioned someone negatively in front of Iyas bin Mu'awiyah." Then Iyas bin Mu'awiyah looked at my face and said to me, "Have you ever fought the Romans?" I said, "No." Then he said again, "Have you also fought the Sids, the Indians, and the Turks?" I said, "No." Then he said, "The Romans, the Sids, the Indians, and the Turks are safe from your harm, while your Muslim brother is not safe from your harm?" He said, "After that, I never did it again." Allah, subhanahu wa ta'ala, has described Prophet Muhammad, sallallahu alaihi wa sallam, as being of noble character. Allah, ta'ala, says, "And indeed, you are of a great moral character." And Allah, subhanahu wa ta'ala, has described him with gentleness and mercy. Allah, ta'ala, says, "And by the mercy from Allah, [O Muhammad], you were lenient with them. And if you had been rude and harsh of heart, they would have broken away from around you. So pardon them; and ask forgiveness for them." And Allah, subhanahu wa ta'ala, has described Prophet Muhammad, sallallahu alaihi wa sallam, with mercy and with ra'fah (compassion) towards the believers. Allah, ta'ala, says, "There has come to you a Messenger from among yourselves. Grievous to him is that you suffer; [he is] concerned over you and to the believers is kind and merciful." In this section, there are two matters that must be noted as a reminder. The first is to be compassionate and gentle towards others; this can bring them closer. As for acting or having a harsh and rough nature towards others, it can... Let me repeat, being compassionate towards others can bring them closer. As for having a harsh and rough nature, it can drive them away. He said, "Try this with your wives or your children. Every time you are gentle and compassionate with your wife and children, your wife and children will become closer. But every time you are harsh with your wife or children, your wife and children will distance themselves. And try it with anyone, and you will feel it. You can win people's hearts with gentleness. And its effect is very, very great. So much so that when someone speaks harshly to you, and you respond with gentleness, they will feel ashamed and will certainly become good towards you." In the last verses, Allah, subhanahu wa ta'ala, described His Prophet, sallallahu alaihi wa sallam, with ra'fah (compassion) and mercy. And from His mercy towards his Ummah, sallallahu alaihi wa sallam, is that he said, "Every prophet has an answered prayer, and they have hastened their prayers. As for me, I have saved my prayer as an intercession for my Ummah on the Day of Resurrection." Sahih. The Messenger of Allah, sallallahu alaihi wa sallam, his thoughts were only about his Ummah, so that his Ummah would be saved from Allah's punishment. He did not want his Ummah to be punished by Allah, subhanahu wa ta'ala. He said, "My Ummah, my Ummah, my Ummah." Allah, subhanahu wa ta'ala, commanded two noble prophets, Prophet Musa and Prophet Harun, peace be upon them, to preach to Pharaoh with gentleness. Allah, ta'ala, said to them, "Go, both of you, to Pharaoh. Indeed, he has transgressed. And speak to him with gentle speech that perhaps he may be reminded or fear." And Allah, subhanahu wa ta'ala, described the noble companions as loving one another. Allah, ta'ala, says, "Muhammad is the Messenger of Allah; and those with him are firm against the disbelievers, merciful among themselves." The author, hafidahullahu, mentioned that Allah, tabaraka wa ta'ala, commanded two noble prophets, Musa and Harun, peace be upon them, to preach to Pharaoh with beautiful words. There is a story that was conveyed by him, namely Caliph Harun Ar-Rashid, who once performed Tawaf around the Kaaba. Then someone approached him and said, "O Commander of the Faithful, I will speak to you with harsh words, and I hope you will accept them." Then Harun Ar-Rashid, with his intelligence, replied, "Certainly not. I will not accept harsh words from you. Indeed, Allah, subhanahu wa ta'ala, sent someone better than you to someone worse than me. That is, Allah sent Prophet Musa and Prophet Harun to Pharaoh. So speak with gentle words." The stance of Ahlus Sunnah towards a scholar when he makes a mistake. He is given an excuse and is not declared an innovator and is not boycotted. No one has infallibility after the Messenger of Allah, sallallahu alaihi wa sallam. No scholar will be safe from mistakes. If a scholar makes a mistake, his mistake should not be followed, nor should it be used as a reason to criticize or warn against him. Rather, his mistake should be tolerated. His minor mistakes should be tolerated in favor of the good or the truth that he possesses, and that is abundant in him. Whoever among the scholars has passed away, his knowledge can be benefited from, while we remain cautious of following his mistakes. Meaning, do not follow his mistakes, and pray for mercy for him. And if there are any scholars or students of knowledge who are still alive, they should be reminded if they are wrong, with gentleness, based on love for safety from error, and so that they return to the truth. We love our scholars, we respect them, and we honor them for the knowledge they possess. However, in respecting them, following them is not like following infallible prophets in all matters. Our scholars are ordinary humans. The Prophet, sallallahu alaihi wa sallam, said about humans who make many mistakes, "Every son of Adam is a sinner, and the best of sinners are those who repent." So here there are two aspects that we must consider regarding our scholars. First, we respect them. We honor them, we glorify them. Second, if they make a mistake, we do not follow their mistake, but we also remain silent, not gossiping or speaking ill of them. And how beautiful is the saying of Imam Malik, may Allah have mercy on him, "Every person's words can be taken and rejected, except the inhabitant of this grave." And he was referring to the grave of Prophet Muhammad, sallallahu alaihi wa sallam. What can be taken from our scholars or the words of our scholars? What can be taken is what is in accordance with the evidence, what is in accordance with the Qur'an and Sunnah. And what is not taken is what contradicts the evidence, what contradicts the Qur'an and Sunnah. While we continue to respect them and honor them. When someone follows the Shafi'i school of thought, respecting Imam Ash-Shafi'i. Then his brother follows the Maliki school of thought. Do not criticize the Maliki school. Likewise, when someone follows the Hanafi school of thought, do not criticize those who follow the Hanbali school or its Imam. Our scholars, we can all benefit from them. They are not worshipped, but they are also not reviled. These are narrations from a group of scholars in establishing and explaining forgiveness or tolerance for a scholar's mistake due to the abundance of truth he possesses. Sa'id ibn Al-Musayyib said, "There is no scholar who is not flawed, and there is no one who is not flawed."
Akir fahuim w qilan Said bin Musayib once said, "There is no scholar, noble person, or person of virtue who does not have a flaw or blemish. Whoever has more virtues than flaws, then his flaws are not considered because of the virtues he possesses. Just as a person who has many mistakes, many flaws, his virtues are not considered. Some scholars said, 'No scholar, no scholar is safe from mistakes. Whoever has few mistakes and many truths, then he is a scholar. Whoever has few truths and many mistakes, then he is an ignorant person.'" Waqala Abu Hatim Ibnu Hibban kana Abdul Malik yakni Ibnu Abi Sulaiman minari ahli alkufah waduhum walib yahfituah minal ahqimam Abu Hatim Ibnu Hiban Abu Hatim Ibnu Hibban once said, "Abdul Malik, meaning Ibnu Abi Sulaiman, he is one of the best scholars of Kufah and one of their huffaz. That most people who wal gb al man yahfad usually or most people who are hafiz, a hafiz or convey hadith, convey it from their memory and they have made waham, they have made mistakes, and it is not considered justice to abandon his hadith, a steadfast sheikh whose ee ee his essence is good, for the reason of wahams or mistakes in his narration or some mistakes in his narration. If we were to do this, we would abandon the hadith of Imam Zuhri, the hadith of Ibnu Juraid, Thuri, and Sybah. Because they are ahlu hifz and itqan. They convey hadith from their memory and they are not infallible people. So that they never make mistakes in their narrations. But we should be careful and it is more appropriate or preferable in this matter to accept the narration from a steadfast scholar from his narration and abandon what is waham. Malam yafhus dalalik as long as it is not as long as it is not ee fahis. Meaning, as long as it is not clearly fahisy, so that his truths are more. Fainana kalalik istahqidin. If his mistakes are many, then he must abandon it. He is more deserving of being abandoned." Syekh what? Islamahumakah umur Syikhul Islam Ibnu Taimiyah once said, "Among what should be known is that the groups that attribute themselves to the figures followed in ushuluddin and in the science of kalam are of various levels. Among them are those who contradict the Sunnah in major usul. And among them are those who contradict the Sunnah in detailed matters. Meaning, matters that may be ambiguous. yakunu qiri minifi allina humakun mahmudan waq min a person who has refuted others e and there are also those who refute a group of people e refuting another group who are further from the Sunnah than the one refuting them, then this is commendable in his refutation of falsehood and what he has said of truth. Lakin yakunu qod jawazal adlu fi roddihi bihitsu jahada ba'dal haqqi waqala ba'dal batil. However, he exceeds the limits or sometimes he exceeds the limits of justice in his refutation, where he denies some of the truth and speaks some falsehood. Fakunuq bidatan kabiran bibidatin ak minhu. So with it, he refutes a greater bid'ah with a lighter bid'ah. Refuting falsehood with a lighter falsehood. And this is the condition of the majority of the ahlul kalam who attribute themselves to the Sunnah wal Jama'ah. Hasala barakallah fikum fi ba bilad alladina lam yuhu isbahum fasahud hasaba mazhabim falamma raa ahaduhum ghairahu jalasahud fat yuhba k sunat nabawiah rasul sallallahuaihi wasallam yrik isahqu asaddu alitan alah yun gadbisarhabihi wabajulta isbah wahu fah It once happened in a story in some lands, meaning from people who e followed a certain madhhab and he had already taught and so on. He saw someone praying by moving his e index finger. He moved it. And this is a Sunnah of the Sunnah of the Messenger sallallahu alaihi wasallam, which is even very difficult for Satan when a person moves his fingers. And this shows about syahadah, about the testimony we give to the testimony that there is no god but Allah. Then that person, because he did not yet know that this was a Sunnah of the Messenger sallallahu alaihi wasallam, became angry to the point of breaking the index finger of that person. wlu haulai lam yajalu mabtadau yfuna bihi jamaat muslimin alaihi wallahu subhanahu wa taala yakfiru lil mmininaahumik People like them, if they do not make the innovation they create into an opinion that separates them from the community of Muslims, and they make that opinion the basis for loyalty or enmity, then Allah Subhanahu wa taala forgives the believers for their mistakes in this matter. Waqil umah rahimahullahidim babul rajulim f wahidab ijtihad minhu yqas f rajul yakunu alaihi takqirtiram lakinahqal btada qidah qidatan ma hukman maumara yuadi wali alai yamtahanas biqidahidiah huna ytaqil minajulunni rajul bidi qidab yh ywali wadi alai wah qatun mukhalifah rahmatullah alai h ak faqala bihab alaiha wah qid fasidah hub ulama Here, Ibn Taymiyyah, may Allah have mercy on him, wants to give us knowledge. He wants to say, "A person, meaning a scholar, sometimes says something wrong, mistaken, which he intends, which he means to be correct. Then he creates a bid'ah, meaning by inviting others to be loyal to him or to be hostile based on his words. Ah, this is what he said is not accepted from this person. This, but if it is just a mistake, it is an ordinary mistake. But if he invites others to be loyal and hostile based on his mistaken words, then this person leaves the Sunnah and becomes a bid'i. He was originally Ahlus Sunnah, he becomes Ahlul Bid'ah. waqhaqia mufiqahu wafahu muslimin mufiqi faula min ahli tafar ikhtilafat. And this happens a lot among the Salaf of the Ummah and their Imams. They have opinions that they state based on ijtihad and it turns out they contradict what is established from the Quran and Sunnah. Unlike some people who are loyal, who show loyalty to those who agree with them, then become hostile to those who disagree with them, then divide the Muslims, excommunicate, declare fasiq those who disagree with them, not with those who agree with them. Then they permit fighting those who disagree with them without not with those who agree with them. Then such people or they are among the people of division and disagreement, much more than those who have a bid'ah, they invite to their bid'ah. When a person fights another person because they do not agree with his opinion and does not fight someone because they agree with his opinion, then this person falls into the act of bid'ah. Because he has compartmentalized or shattered and divided the Ummah based on his words. Bunyi muslimin And whoever has knowledge of the Sharia and reality, he will surely know with certainty that a figure or a great scholar who has a good track record, tangible contributions, and a good influence in Islam and holds a high position in the sight of Islam and its followers sometimes makes mistakes and slips. In that regard, he is forgiven or excused, even rewarded for his ijtihad, but it is not permissible to follow him in that error, nor is it permissible to dismiss or destroy his position, his imamate, and his place in the hearts of Muslims. Dalil wahua imam daril hijrah al imam malik ibn anas rahimahullahu taala kfasarfa maahu tilmiduhu lamma akhta had imam yaquul abdullah ibn wahbin rahimahullah sam malikan yusalu an hukmlil asabi asabiin wudu faqal lahu dalik sunah fakta qultu lahu ya sikh hadana fulan fulan rasulah sallallahu wasallam yil asjarirq malik rahimahullah hadan qalika yusal aktuadulwadn adabimizm maim ya imam anasinahu wain imam malik rahimahullahqab al imam malik rahimahullah Hasan minmik ablaj wahidah mustaqil mustakir imamahu yir fatwah bima ilman jadid min had rasulillah sallallahu alaihi wa alihi wasallam He said, "I will mention, I will mention or narrate a very beautiful story. A story from an Imam, the Imam of Dar al-Hijrah, namely Imam Malik bin Anas. How when he made a mistake? His student Abdullah bin Wahab, may Allah have mercy on him, once said, 'I heard Imam Malik being asked about the ruling of interlocking fingers during wudu.' Then Imam Malik, may Allah have mercy on him, said, 'I do not hold that opinion.' Then his student spoke to him, of course, privately, and said, 'O Sheikh, O my teacher, so-and-so has informed us, and so-and-so has informed me, and so on, until the chain reaches the Messenger sallallahu alaihi wasallam, and the Messenger said, eh, and the Messenger sallallahu alaihi wasallam used to interlock his fingers during his wudu.' Then when Imam Malik heard the hadith conveyed by his student, Imam Malik said, 'This is a Hasan hadith.' This is a Hasan hadith. Then after that, he said, 'I saw Imam Malik, may Allah have mercy on him, issue a fatwa based on that hadith.' Meaning, Imam Malik, may Allah have mercy on him, changed his opinion, which he initially did not hold regarding interlocking fingers during wudu. After receiving that hadith, he changed his opinion. This is a very good lesson between a teacher and his student. When a student sees his teacher making a mistake, he does not correct him in front of people, but privately he corrects him and conveys the hadith. And likewise, the Imam, a teacher, Imam Malik, may Allah have mercy on him, accepted what was conveyed by his student. And he said, 'Knowledge is not gathered by Allah in one head, but Allah's knowledge is spread in the heads of many people.'" kiram azza w liumfiqir wal Because it is late and there is a reminder from the committee, he said, "Now it is time for questions and answers. Are there any questions?" Ahsanallahu ilaikum ya fadilat syekh wal ustaz. How about the saying of some scholars that difference is a mercy? ini yail ya syekhna kaifa biqu bail ulama yaakulf rahmahil rahmah waju had nabawi umti rahmah w hadqiqah asahu hadis lam y rasul sallallahu alaihi wasallam inabana waala jaalafik subhanahu wun mtalifin illa rahim rabbuk fadilatu ghair mukhtalifin humhumunilafmum waum yquilafu alulama rahmah alas tak akuzama yun inarabili taala fiudlahasul inumilika yulamaz kabur fur yqal usul a yat fulama an min aq biasabi ma tafhamu min quilal bihi had jadah W hua yarfa khilaf fain kan laka raun akta bihi liiminabi dalilih wali akalimin akab dalilih huna yarhamu ba He, may Allah protect him, answered, "We have heard this saying a lot, and some of them attribute it, that this saying is a hadith of the Messenger sallallahu alaihi wasallam, which is 'Ikhtilafu ummati rahmah' (The difference of my Ummah is a mercy). Whereas the Prophet sallallahu alaihi wasallam never said such a thing. Rather, Allah Subhanahu wa taala, our Lord, has made mercy the opposite. Where Allah Subhanahu wa taala says, 'Wa yazaluna mukhtalifina illa man rahimuk' (And they will continue to differ, except for those whom your Lord has mercy upon). From this, we know that those who differ do not receive mercy. Ikhtilaf is blameworthy. E Some of them use this saying based on the fact that they take the opinions of scholars according to what suits them. And this is certainly not correct, according to their desires. The correct way is to take the opinion of a scholar based on its evidence. Sharia evidence based on the saying of Allah Subhanahu wa taala. Fainanaum faiin farudduhuallahi warasul (Then if you differ about anything, refer it to Allah and the Messenger). Scholars said, pay attention to the word 'shaiin' (something). 'Shaiin' which means 'something' in Arabic is indefinite in the context of the Sharia. So, the indefinite form in the context of a conditional sentence. And this conditional sentence, 'shaiin' (something), has a broad meaning, a general meaning. A general meaning in any matter, whether it is a major matter or a minor matter, or a matter related to furu' (branches) or a matter related to usul (roots). You take the strongest evidence held by a scholar, and this will eliminate the existing disagreement. So, take from the words of scholars, from the existing differences of opinion, according to the evidence. If you take according to the evidence, and your brother takes according to the evidence, then this is what we tolerate, and then we love each other. Are there any questions?" Asalamualaikum. Ya, Syekh. Izin bertanya. Bagaimana ada seorang dai yang mengaku beranhaj salaf sedangkan ia duduk bersama ahlul bidah dengan alasan kita harus berlemah lembut terhadap manusia. Mohon nasihatnya Syekh yakni yaakul sail kaifa bi ahadid duat alladzi yad annahu yantami ila manhaj salafi shh maahu yajlis ma ahlil bida waq labudda ala nahnu anatarham maa anasakum julusi bidrud yalas liqu nabi sallallahu wasam almar yukil khili falyan ahadukum yukil rawahu timidzi w haditun hasan f insan yatarabba bihasabi ak lakin yis ah bihukumfakuna qiban lahu au yakuna fiarati syarikan lahu au yakuna fi amalii zamilan lahu fahua mubtalan bihi la fakahu f yqallil mata lahu bihi yakun insyaallah alhair biasab amr amalubtiran rama y sadruhu ahlusunah khat yahwi hawa minal yahwi maahumalihim faamrfsil man yuk halik w la yuk illa haajah au alwaq fid alai ma hajr mubtadi amibarika bidahl bidunah qilunha yahjur hujah masalah f tafsil samum fattaqulahatum The answer to the previous question needs to be detailed. It needs to be detailed because the reason for sitting varies. There is a hadith of the Prophet sallallahu alaihi wasallam where the Prophet said, "Alini kholilihi" (A person is on the religion of his friend). So let each of you look at whom he takes as a close friend. A person, when sitting and associating with others, there are several reasons, he said, including that some sit due to certain circumstances, because the place they sit is their relative's, or a partner in their work, their companion in their business, their trade, they do buying and selling, and it turns out their companion has a different manhaj and they cannot separate. Then he said, "Such a person should minimize sitting with them." Then he said, there are also da'is who may sit with Ahlul Bid'ah, but in order to invite them to Islam. So, sitting with Ahlul Bid'ah in order to invite them is, he said, "on the path of good." However, if one sits with Ahlul Bid'ah, with them, and enjoys their company, and even when Ahlus Sunnah corrects him or comes to him, he feels constricted, his chest is tight, then this can lead him to misguidance. So the answer to this matter must be detailed, and he said about boycotting Ahlul Bid'ah nowadays, scholars do not advise it because of the widespread bid'ah and the great amount of it, so scholars do not advise the hajr of the mubtadi nowadays. Asalamualaikum. Afwan ya Syekh. Semoga Allah merahmati antum dan kaum muslimin. Pertanyaannya, bagaimana ketika kita berdakwah menjelaskan dan memperingati manusia dari bidah dan syirik agar tidak terjatuh dalam gibah? Jazakumullah khairan. Ee asail yaakul ya Syekhna. Kaifa hinama eh nakumu bidwati ilallah eh nubayinik wa alidami eh minq fiibahid wasallam waikumalam warahmatullahi wabarakatuh amis rajul bina bida ba ahlihaq fibah yul fulama min jaizah takun wajib lakinuhim fubah yajata farbata fara an rasul sallallahu alaihi wasallam jawaab man yusalu min ahlar waqad qala fi rajulin b akul asyirah bahas wika ja rasul wasam fulan fulan mua usamah mua y rajul faqirqar ahqarikani linisahamik yuhim nabi sallahi wasallamakara baat haula lim lilhajah rajul wagif wak yal gat yu f minahinhah fabri nafsih kama bayan ulama bidah akik hatta yusimari mimma laisa minha He answered, "I answer the questioner, as the questioner said salam," he said, "Waalaikumsalam warahmatullahi wabarakatuh." As for a person, when explaining religion related to the issue of bid'ah, especially here regarding gibah, he said, the ruling can be jaizah (permissible), it can be permissible, and sometimes even obligatory. And this falls into the category of mubah (permissible), of course. Because it has been established, meaning it is sahih in the Sharia, that the Prophet sallallahu alaihi wasallam once spoke about a man who had bad behavior. The Messenger said, "The worst of his family, the worst of the people in their family, when a man came to the Messenger sallallahu alaihi wasallam. And the Messenger said that in front of Aisha. And this is a bad person. Then there was also a woman who came to the Prophet Muhammad sallallahu alaihi wasallam. The woman said that two companions proposed to her. Among those who proposed was Muawiyah. And the Messenger sallallahu alaihi wasallam said, 'As for Muawiyah, he is poor. If you can live and be patient with him, then there is no harm.' The Messenger sallallahu alaihi wasallam conveyed what was the reality of Muawiyah. Then the second, the Messenger sallallahu alaihi wasallam explained, the second companion likes to hit women, meaning durab linisa. And this was mentioned by the Messenger sallallahu alaihi wasallam. Nabi sallallahu alaihi wasallam mentioned some of his faults. Ibnu Abi Jaham. Ibnu Abi Jahal. Ibnu Abi Jaham. Barakallah fik. Second, Ibnu Abil Jaham. He said, the Prophet sallallahu alaihi wasallam mentioned some of the mistakes that were in some of the companions. Because why? Because of lil hajah (necessity). Because there is a need. When someone comes to me, for example, he said, he proposes to my daughter or one of my daughters. And you know about the person proposing to her, you know about him, then it is okay for you to explain the reality of that person, that he is like this and like this and like that. Because it is to protect that woman, his daughter. Then, how about this when it concerns the matter of religion? So scholars explain the reality of bid'ah and Ahlul Bid'ah so that the Sharia is safe. Izin bertanya ya Syekh. Bertanya berikutnya. Ada orang tiap hari menuduh buruk pada Salafi dengan mengatakan Wahabi sesat, kejam, memecah belah umat. Ah, bagaimana sikap kita yang tepat kepada orang seperti ini? Jazakallahu khairan. Ya Syekhna. Yakulil hunaka syakun yattahim bi salafiu wahabiqu ummah maifuna asyakati amri laquul rajulun min khurafiin marruf bilurafah manuhid wahabi alam q Allahu taala aralna qasulai la ilahailla anudunuhid wahabian wahab huah lillah naam fira ahli tauhid muahiduntabiunasul sallallahu alaihi wasallam hum ahlul haqalik allah taala wabazu bil alqab bmul fusu ba iman He answered, "The one who says this is usually among the khurafiin, meaning people who like to talk about superstitions. Every time someone calls for Tawhid, this person says, 'You are a Wahabi.' Ah, this is wrong. Because the call to Tawhid is the call of truth, the call of the prophets and messengers. Because Allah Subhanahu wa taala says, 'And We did not send before you any messenger except that We revealed to him, "There is no god but Me, so worship Me."'" So worship Me. This is a firyah (falsehood), meaning a fabricated accusation. Ahlul Tawhid, they are Ahlul Haq. And those who fabricate such accusations, this falls under what Allah has said, of course, and it is haram. "Wala tanabazu bil alqab" (And do not insult one another with epithets). Allah Ta'ala says, "And do not call out to one another with [offensive] appellations." "Iman" (Faith). "How evil is the name of wickedness, after [having come to] faith). That's finished. Perhaps, like the opening remarks. maju kiramidakum lakin dunikabakumta asaba ahadakum minumab waadah asabashkurakum husnaikumakum albabu taala wakakumuhid wasunah wahyanauhid wasunah wauhid wasunah wa hadi akir kalim maakumbi He said, "Now it is time to finish our study. Our study is finished, time is up," he said. Although he still wanted to talk to you, but because time was short and he also apologized for perhaps making you tired. Ah, some of you were sleeping, some were drowsy. Yes. Then he said, "Thank you all for your excellent listening to this study. And may we all," he said, "you all be people who hear the words and then follow the best of them, and they are the people who are guided by Allah Subhanahu wa taala." And he also said, "May we live upon Tawhid and Sunnah, and die upon Tawhid and Sunnah." Allah minyat bihi. Amin. Amin. Allah biasana waina waina abadan ma ahitana wajal minna wala tajal musibatana fi dinina wajal dunya akbar hamina wl ilmina tus al yakina whamdu Allah azza wahf had bilad hukumatan minal fitani maah minha muslimin minana alhair ikhwanan ala sur mutaqabilin fi had dunya linarqlaha tabaraka wa taala alfa mubin wa subhanakallahumma wabihamdik ashadu alla ilaha illa antfiruka wa atubu ilaik abasul Muhammad Abdillah wa alihi walhamdulillahi rabbil alamin. Wasalamualaikum warahmatullahi wabarakatuh. Waalaikumsalam warahmatullahi wabarakatuh. Baikudir, he then prayed an extraordinary prayer. Brothers. Among his prayers was that he prayed to Allah to protect this country, its laws, and its people from visible and hidden fitnah. And may Allah Subhanahu wa taala protect all Muslim countries from all evil. And may Allah Subhanahu wa taala gather us all upon goodness, becoming brothers in this world and the hereafter. Brothers, looking at each other in Paradise. May it be so. And this is what I can convey, and I apologize if there are many shortcomings. We conclude. Wasall nabina Muhammad waa alihi wasahbihi wabarak wasallam. Asalamualaikum warahmatullahi wabarakatuh. Waalaikumsalam warahmatullah. Rogja TV, the channel for Quran recitation and Islamic studies. Yeah.