Transcription
Praise be to Allah, the Cleaver of seeds and grains, the Creator of the east and the south, who is pure from afflictions and defects, who is aware of the hidden secrets of the unseen. He returned Joseph to Jacob after a long absence. He sees the flow of blood in the veins and hears the faintest sounds of leaves rustling in the wind. He sent the fertilizing winds, carrying the clouds, carrying the clouds to return. Then the eyes of the clouds burst forth, pouring down like flowing tears. The fruits emerged from the hills, calling with the tongue of eloquence: "Nothing from the idols can create a single tube, and if a fly snatches something from them, they cannot recover it. How weak is the seeker and the sought!" I praise Him, Glorified be He, for concealing sins and transgressions. And I send blessings upon His Messenger Muhammad, upon whom "Qaf" was revealed, and upon his companion Abu Bakr, who believed in his pledge of succession. And upon Umar, the master of justice and fairness. And upon Uthman, the patient in martyrdom, with pure patience. And upon Ali bin Abi Talib, the beloved of the Sunnah scholars, the noble ones. And upon his family and companions, and those who followed their path, the noble masters. And I offer abundant peace.
Now then, I remind you, my beloved ones, and myself, of the intention of I'tikaf in this mosque for the sake of Allah the Almighty, as long as you are in it, and the intention of fasting tomorrow from the blessed month of Ramadan, and by correcting the intention by listening to this lesson. We will continue our explanation of the hadiths of our Imam Abu Abdullah Al-Bukhari, may Allah reward him on behalf of Islam and Muslims with good. We ask Allah to grant us the blessings of the hadith of the Messenger of Allah, peace be upon him, and we ask Allah, by the blessing of the hadith of the Messenger of Allah and by the status of our master Bukhari, may Allah be pleased with him, to make our country safe and secure, and to keep it away from trials and tribulations, and all Muslim countries. Please, Sheikh.
In the name of Allah, the Most Gracious, the Most Merciful. Praise be to Allah, and prayers and peace be upon our master Muhammad, the Messenger of Allah. Now then, with your chain of narration, may Allah preserve you, to Imam Al-Bukhari, may Allah be pleased with him, where he said: "Yahyá bin Sulaymán narrated to us, he said: Ibn Wahb narrated to me, he said: Yunus informed me, from Ibn Shihāb, from 'Ubayd Allah bin 'Abd Allah, from Ibn 'Abbās, may Allah be pleased with them both, that he said: 'When the Prophet, peace be upon him, was severely ill...'"
This was four days before the Prophet's death. Yes.
"He said: 'Bring me a writing tablet...'" Meaning, the tools upon which one writes, so that I may order a book to be written. Yes.
"'...so that I may write for you a book, after which you will not go astray.'" Umar said: "The Prophet, peace be upon him, was overcome by pain, and we have the Book of Allah, which is sufficient for us."
This is our master Umar, he did not understand that this was an order intended to be obligatory. And he is known for his adherence to the limits of Allah and the commands of the Messenger of Allah. But he understood that our Prophet, peace be upon him, was not commanding in a binding and obligatory manner. And he felt compassion for the Messenger of Allah when he saw his illness and fatigue. Yes.
He said: "So they differed, and the talk became excessive." Some of those present wanted the Prophet to write, so there was a clamor and noise. Yes.
He said: "Get up and leave me." This indicates that the Prophet did not issue a command of obligation. If it had been a command of obligation, the Prophet, peace be upon him, would not have left this matter due to their disagreement. Yes.
He said: "And it is not appropriate for me to have contention." So Ibn 'Abbās went out saying: This implies that Ibn 'Abbās was present in the gathering, and that is not correct. Ibn 'Abbās was not present at this incident. Later, when it happened in a place where he was present, after this hadith occurred, he left the gathering, which was not the gathering of the Messenger of Allah, peace be upon him. And he said: "The calamity..." Meaning, the disaster. "All the calamity is what stood between the Messenger of Allah, peace be upon him, and his writing." Ibn 'Abbās believed that if the Messenger had written something contrary to our master Umar, we will explain this. But Bukhari narrated this hadith so that we understand that the Prophet intended to write something, under the chapter of writing knowledge. And the Prophet does not intend falsehood. This means that writing knowledge is permissible. So if someone says to you, "What is the evidence that writing knowledge is permissible from the hadith?" You tell him: "This hadith narrated by Bukhari." But this hadith is about a story. Bukhari narrated it under the chapter of writing knowledge. And this hadith states that the Prophet said: "Bring me a writing tablet, I will write for you," to clarify the importance of writing knowledge. Our master Bukhari narrated it. Ibn 'Abbās mentions this hadith, saying: "When the Prophet, peace be upon him, was severely ill," meaning the pain and suffering intensified upon him. And this was on a Thursday, four days before the Prophet's death. He said: "Bring me a writing tablet, I will write for you, a book, after which you will not go astray." The Prophet, peace be upon him, said to those with him in the house, and there were a number of companions and members of his household. "Bring me a writing tablet." Here, the intention is: "Bring me the tools for writing." This is a metaphor, the tools for writing are the pen and ink, or he wanted the tablet upon which to write. In those days, they used to write on the shoulder blade of a slaughtered animal. This shoulder blade is wide and broad, and they used to write on it due to the scarcity of papyrus, unlike our time today when writing is abundant and easy. So they used to write on the shoulder blade of a slaughtered animal. So the Prophet, peace be upon him, by saying "Bring me a writing tablet," meant "Bring me the tools for writing." This is in Bukhari. In Muslim, the Prophet said: "Bring me the shoulder blade and the ink." Here, it is not a metaphor, but a reality. The shoulder blade and the ink. "I will write for you." This means an order for someone to write for you. Here, it is a reality, not a metaphor. But in Bukhari, "Bring me a writing tablet," this is a metaphor, a deletion, meaning a deletion metaphor. "I will write for you a book, after which you will not go astray." The Prophet, peace be upon him, intended to write for them important things concerning rulings, to summarize important matters in rulings where there would be no dispute or disagreement later. If an issue arose concerning these rulings, they would refer to what the Prophet, peace be upon him, had written, and thus the dispute would be resolved. Our master Umar, may Allah be pleased with him, addressed those around him, those with him in the house, the companions. He said: "Look at the Prophet, the pain has overcome him." So, out of compassion, seeing the Prophet's condition, he felt compassion for him, peace be upon him, to dictate this book to us. So Umar wanted to lighten the burden on the Prophet when he saw his pain. And if our master Muhammad had understood from him that it was an obligation, he would have stopped there. Or the Messenger would have left it. If Umar had said, "The Prophet is sick, we want to lighten his burden, and there is a divine ruling coming from the Prophet concerning the obligation of writing this book," the Prophet would not have left what Allah commanded him to convey, not for Umar, nor for anyone else, may Allah be pleased with Umar. But Umar had a precise understanding. He understood the Prophet's words that the Prophet did not intend obligation, it was not a command of obligation. He said: "The Book of Allah is sufficient for us. We have the Book. If we need anything, we will refer to the Book of Allah." He said: "Today, I have perfected your religion for you." Meaning, it is enough for us. Why should we burden the Prophet with hardship and fatigue to dictate this book to us? The Prophet did not object to Umar. He did not say to him, "O Umar, why do you say this? I asked for a book to be written, why do you say no?" He was compassionate towards the Prophet. The Book of Allah is before us. The Prophet did not object to Umar at all. Rather, the scholars said: "This is evidence that the Prophet approved of Umar's opinion." May Allah be pleased with him. And this is from Umar's understanding. And there is nothing in this to criticize. This hadith is often exploited, perhaps you do not know. Many exploit it and say: "The Prophet intended by the book to write about the successor after him, to bequece to the Muslims the successor after me, Ali. Umar came and prevented it. Umar did not want Ali to be the successor, so he prevented the Prophet, peace be upon him, from writing this book." This is an attack on Umar. It is a bad assumption about him. It is an attack on the Messenger, peace be upon him, that the Messenger left what he was obligated to convey because Umar did not agree. What kind of mind is this? This is what this person says. The master of creation, Muhammad, was negligent in conveying something. Everything Allah commanded him to convey, he conveyed. And he was not negligent in anything, far be it from him, peace be upon him. And it was the custom of the companions that if they did not see him determined, they would discuss some matters with him. At the Treaty of Hudaybiyyah, some companions would question the Prophet about some things because they did not see him determined in the matter. When they saw that the Prophet had commanded them with something, a determined command, they would obey it with all their heart. The matter was finished. So, my beloved ones, it is important to understand this hadith. They call it the hadith of Thursday. It is often mentioned. It is important to understand what happened. Umar saw that this matter was not obligatory, and this is what he understood from the Prophet's words. And the Prophet did not object to him, to our master Umar. This is evidence that he approved of his opinion. And the Prophet lived for four days after this incident. So if writing was obligatory, the Prophet, peace be upon him, would not have left it. So those who attack our master Umar, do not pay attention to their words. After the Messenger said this, there was a clamor in the gathering. Yes, noise. Some of the companions said: "Why doesn't the Messenger write?" Meaning, they debated with Umar. The Messenger wanted to write, Umar saw that he should not write due to his illness. Their voices rose. What did the Prophet say to them? "Get up and leave me." Meaning, from my vicinity. "It is not appropriate for me to have contention." Ibn 'Abbās, after this hadith occurred in his gathering, not at the same time he was present. Ibn 'Abbās was not present at this incident. Then he said, when he left: "The calamity..." Meaning, the entire calamity, the disaster, is what stood between the Messenger of Allah, peace be upon him, and his writing. Then he left this place. Our master Ibn 'Abbās. Now the companions differed. Ibn 'Abbās leaned towards what? Towards writing. Umar did not see it as writing. Did this friendly disagreement between them spoil their relationship? It did not spoil it. Did our master Umar harbor resentment towards our master Abdullah bin 'Abbās? Did our master Abdullah bin 'Abbās not go to pray behind Umar? Did he not call him, "O Commander of the Faithful"? If Ibn 'Abbās did not consider him the Commander of the Faithful, he would not call him that. He would pray behind him. When our master Umar was in a gathering and needed an answer to some questions, Ibn 'Abbās would answer. He would sit him down and say: "This is a young man of the elders, with a questioning tongue and an understanding heart." So the Prophet, our master Ibn 'Abbās, respected Abdullah bin 'Abbās, and Abdullah bin 'Abbās respected our master Umar bin Al-Khattab. There was no worldly corruption between them, no animosity, as some try to portray. That this led to animosity between Umar. No, it did not lead to that, in their limited perception. But the companions, there was nothing like that between them. Therefore, my beloved ones, understanding matters correctly is important. All the people of the Sunnah, may Allah support them, agree that the Prophet is infallible from lying, infallible from changing any of the rulings of Sharia, neither when he is healthy nor when he is sick. The Prophet, peace be upon him, is infallible from neglecting to explain what he was commanded to convey and what he was commanded to explain. This hadith, whoever does not understand it correctly, will perish. He will go to attacking the Messenger and attacking his noble companions, may Allah be pleased with them. Therefore, be mindful of such matters. As for the disagreement among the companions on issues, it happened. Our master Ali had an opinion, and our master Abu Bakr had another opinion. They exerted their ijtihad. Our master Abu Bakr was asked about a matter of religion, and he exerted his ijtihad. They went and asked our master Ali. His ijtihad differed from Abu Bakr's ijtihad. Did Abu Bakr say to Ali, "What are you doing? I am the Caliph, how can you speak contrary to my words?" No. Our master Ali said: "Do not reject Abu Bakr. I know the companions best. How can you reject him while I am present?" This is a difference of opinion, it does not affect anything. This is the reality, it does not need any twisting or turning or effort. They concluded that Umar wanted Ali to be the Caliph, and the Prophet wanted to bequeath the Caliphate to Ali in writing after him. Umar came and stood between him and this. We seek refuge in Allah from such fabrications against the Commander of the Faithful. And other than this, they attack him, saying that Ali did not pledge allegiance immediately because he was busy tending to Fatima, who was sick. Fatima, meaning, fell ill with an illness from which she did not live long after the Messenger, due to the separation from the beloved, peace be upon him. So our master Ali was busy treating her. They said that our master Umar came to the house and said, "I will burn the house and whatever is in it." They said to him, "O Umar, the daughter of the Messenger is in it." He said, "Even if the daughter of the Messenger were in it." Umar said this, may Allah be pleased with him. If Umar said this, we seek refuge in Allah from a predicament for which there is no Abu Al-Hasan, may Allah be pleased with him. And in another narration, when he said about the Black Stone, "I know that you are a stone, you neither harm nor benefit, and if I had not seen the Messenger kiss you before, I would not have kissed you." Our master Ali said to him: "Rather, it benefits with the permission of Allah, O Commander of the Faithful. It will come on the Day of Resurrection with a tongue and two lips, testifying for whoever kissed it before." He said to him: "There is no good in a people among whom you are not, O Abu Al-Hasan." What is this? Is this praise for our master Ali or is it a fault of our master Ali? It is praise for our master Ali, may Allah be pleased with him. Then, if our master Ali did not consider Umar worthy, would he have participated in the expeditions that our master Umar sent him on? If he said to him, "Implement the Hadd," would he not implement the Hadd? If our master Ali did not consider him worthy, he would not have done that. Whoever tries to attack these great figures, there is no heed to them. Abu Bakr, Umar, Uthman, and Ali are beloved of Allah, and may Allah curse whoever fights them. And may Allah curse whoever wants to divide them or attack them. So we, the people of the Sunnah, draw closer to Allah by loving these four, may Allah be pleased with them.
Chapter: Knowledge and Admonition at Night. Meaning, teaching knowledge and admonishing at night. Instead of sitting on television, for example, you can teach your children a religious benefit, even at night. Yes. Teach them, admonish them, occupy them with something beneficial, especially during these blessed days. Yes.
He said: "Ṣadaqah narrated to us, he said: Ibn 'Uyainah informed us, from Ma'mar, from Al-Zuhri, from Hind, from Umm Salamah, and Umar and Yahya bin Sa'id, from Al-Zuhri, from Hind, from Umm Salamah, she said: 'The Prophet, peace be upon him, woke up one night and said: "Glory be to Allah! What has been revealed tonight of trials..."'"
"What has been revealed tonight of trials?" Meaning, what has Allah the Almighty revealed? Yes. "And what treasures have been opened?" Treasures of wealth due to the conquests. Yes.
"Awaken the companions of the chamber." His wives, peace be upon him. He woke them up so they could perform Tahajjud and pray. He singled them out because they were present that day. Yes.
"For many a woman clothed in this world will be naked in the Hereafter." How many a woman clothed in this world, outwardly, will be naked in the Hereafter from reward. Meaning, this hadith. The scholar, the حافظ, the Muhaddith, can admonish people even at night, there is no objection to that. And he referred to the torment as trials because this is one of its causes. And he referred to mercy as treasures. This is a report from our master, the Messenger of Allah, peace be upon him, that trials will occur after him, and treasures will be opened for them. And this happened. What the Prophet informed of happened. The treasures of Persia and Rome were opened, and the Muslims took them. And the trials he informed of also occurred. So he said: "Awaken the companions of the chamber." Meaning, awaken the companions of the chambers. The chamber means the dwellings of his wives. We singled them out because they were present at that time. Awaken them for prayer, for Tahajjud. "For many a woman clothed in this world will be naked in the Hereafter." Many a woman clothed in this world with thin garments that do not prevent the skin from showing. Today, you find them dressed in clothes, appearing clothed, but their private parts are visible. These clothes are transparent and do not cover their private parts. Naked in the Hereafter means punished in the Hereafter with the shame of nakedness. Therefore, this hadith implies that women are required to give charity and abandon extravagance. Al-Bukhari narrated it under the chapter of Knowledge and Admonition at Night. Yes.
Chapter: Evening conversation about knowledge. "Al-Samar" means talking at night. This is the meaning of "Al-Samar."
He said: "Sa'id bin 'Ufayr narrated to us, he said: Al-Layth narrated to me, he said: 'Abd Al-Rahman bin Khalid narrated to me, from Ibn Shihab, from Salim and Abu Bakr bin Sulayman bin Abi Hathmah, that Abdullah bin Umar bin Al-Khattab, may Allah be pleased with them both, said: 'The Prophet, peace be upon him, led us in the 'Isha' prayer in his last days...'"
A month before his death, peace be upon him. Yes.
"And when he finished..." From his prayer.
"He stood and said: 'Have you seen this night of yours?'" Meaning, have you observed this night of yours? Have you known this night of yours? As if he was saying to them: "Memorize this night." And the answer is omitted, estimated as: "They said: Yes." This is its meaning. Meaning, memorize it. Know this night and memorize it. Why? Yes.
"For 100 years from this night..." At the end of 100 years, no one on the face of the earth will remain. The intention is that everyone who was on earth that night will not live more than 100 years after this night, whether their age was less than that before or not. From humans and from jinn. It was from humans and from jinn. It does not mean that no one will be born after this night. No, the meaning is that whoever was on the face of the earth that night, alive, will not live more than 100 years. And the last of the companions to die was Abu Al-Tufayl 'Amir bin Wa'ilah Al-Kinani. As for the jinn, I do not know the last of the jinn to die within 100 years. Allah knows best. Yes.
He said: "No one who is on the face of the earth will remain."
He said: "Adam narrated to us, he said: Shu'bah narrated to us, he said: Al-Hakam narrated to us, he said: I heard Sa'id bin Jubayr, from Ibn 'Abbās, may Allah be pleased with them both, say: 'I slept in the house of my aunt, Maymunah bint Al-Harith...'"
He was young, our master Ibn 'Abbās. Yes.
"...the wife of the Prophet, peace be upon him. And the Prophet, peace be upon him, was with her on her night." Yes.
"So the Prophet, peace be upon him, prayed 'Isha'..." He prayed in the mosque. Yes.
"Then he came to his house..." Maymunah's house.
"And prayed four rak'ahs, then slept, then stood up." Yes.
"Then he said: 'The boy slept.'" Because Ibn 'Abbās was young. "Al-ghulaim" is the diminutive of "ghulām." This is out of compassion. Yes.
"Or a word similar to it." Then he said: The narrator, the narrator doubted. Yes.
"Then he stood up. He said: 'So I stood up on his left side.'" Ibn 'Abbās said: The Prophet stood up to pray, and I stood on his left.
"And he made me on his right." The Prophet took me from behind him and placed me on his right. Because if you and someone else are praying, it is disliked to stand on his left. The Imam stands on his right. If another person comes, he stands on his left. The Imam moves forward, and they become side by side, and so on. Yes.
"So he prayed five rak'ahs, then prayed two rak'ahs, then slept until I heard him snore." He prayed two rak'ahs, these are the Sunnah of Fajr. Then he slept until I heard him snore. "Al-ghatit" is the sound of a sleeping person's breath and its repetition. The Prophet did not snore. That annoying thing. Snoring. If you sleep next to someone who snores, and he falls asleep before you, you continue sleeping. This does not happen with the Prophet, peace be upon him. So Bukhari narrates this hadith with his chain of narration to Abdullah bin 'Abbās, saying: "I slept at my aunt Maymunah's, may Allah be pleased with her. And when I slept, the Prophet, peace be upon him, was in the mosque and came and prayed four rak'ahs, then slept, then stood up. Then he said: 'The boy slept.' After that, the Prophet stood up to pray, and I stood on his left. He took me and placed me on his right. So he prayed five rak'ahs." In one narration, 15 rak'ahs. Yes. And in another narration, he prayed 13 rak'ahs. Then the Prophet slept. Then he stood up and went to pray in the mosque and did not perform ablution. Why? Because when the Prophet slept, his eyes did not sleep, and his heart did not sleep. Therefore, the Prophet went and prayed in the mosque without performing ablution. The matter about which the narrator doubted: "ghatituhu" or "khatituhu" or "khatituhu." We said, what does it mean? It does not mean snoring. Yes. Until I heard him snore. Or "khatituhu." This does not mean snoring. It does not mean anything reprehensible. It does not mean anything ugly. It does not mean anything annoying. Rather, it means the sound of a sleeping person's breath repeating, like a light sound. Yes. This is not, there is no, meaning disagreement with what happens to the prophets. Therefore, you are required to do this, of course, it is not sleep. If you pray two rak'ahs of Sunnah of Fajr before the obligatory prayer, it is Sunnah to lie down on your right side where you prayed. Sleep like this, lie down without sleeping, doze off. It is Sunnah until the obligatory prayer begins. This is Sunnah. Yes. The Prophet used to do this, peace be upon him. Yes.
He said: "Then he slept until I heard him snore, or 'khatituhu.' Then he went out to prayer." Yes.
Chapter: Preserving Knowledge. Yes. Chapter: Preserving Knowledge. And he did not mention anything in the chapter except from Abu Hurayrah. Why? Because he was the most memorizing of the companions of hadith. Al-Shafi'i said: "Abu Hurayrah is the most memorizing of those who narrated hadith in his time. Abu Hurayrah is the narrator of Islam." Ibn Hajar said: "The third hadith of the chapter indicates that he did not narrate all of what our master Abu Hurayrah had memorized. Nevertheless, what is present of his narrations that he narrated is more than what is present from the narrations of other prolific narrators." Yes.
He said: "'Abd Al-'Aziz bin 'Abd Allah narrated to us, he said: Malik narrated to me, from Ibn Shihab, from Al-A'raj, from Abu Hurayrah, may Allah be pleased with him, that he said: 'People say that Abu Hurayrah narrates too much.'" Meaning, he narrates too many hadiths from the Messenger of Allah, peace be upon him. People are amazed at Abu Hurayrah. Where did Abu Hurayrah get all these hadiths? Yes. "And if it were not for two verses in the Book of Allah, I would not have narrated a single hadith." Meaning, if it were not for these two verses: "Indeed, those who conceal what We sent down of clear proofs and guidance after We made it clear to the people in the Book, those Allah curses, and cursed by the cursers. Except for those who repent and amend and make clear, then those I will accept their repentance, and I am the Accepting of repentance, the Merciful." If it were not for these two verses, I would not have narrated. But so that I do not fall into what? Into what prevents the dissemination of knowledge. So that it does not happen that I concealed what Allah the Almighty commanded to be spread. For this reason, I narrate. So these two verses contain an encouragement to convey knowledge. So, for fear of concealing knowledge, I convey to you the hadith of the Messenger of Allah, peace be upon him. This is what motivated him to convey the hadith of the Messenger. Yes.
He said: "Then he recited: 'Indeed, those who conceal what We sent down of clear proofs...' until the end of the verse, 'the Merciful.'" Yes.
"Indeed, our brothers from..." Our brothers, meaning the Emigrants. They were occupied with trading in the markets. "Al-ṣafq" means a trade, usually striking hands. Meaning, they have concluded their trade. This was their custom when they concluded their transactions. What did the Emigrants do? They were engaged in trade. This is what Abu Hurayrah says. "They were occupied with trading in the markets." Yes.
"And our brothers from the Ansar were occupied..." Our brothers from the Aws and Khazraj were occupied with working to fulfill their needs, their crops, their fruits. Yes. These were in agriculture, these were in trade. Yes.
"They were occupied with working in their wealth. And Abu Hurayrah used to stick to the Messenger of Allah, peace be upon him, to fill his stomach." In one narration, "to fill his stomach." Meaning, Abu Hurayrah used to stick to the Prophet, content with sustenance. He had no trade, nor did he have any crops. Therefore, he attended what they did not attend, and memorized what they did not memorize. Therefore, he used to narrate hadiths to the companions that the companions heard for the first time. So they would go and verify, and find the matter as Abu Hurayrah narrated it, may Allah be pleased with him. Therefore, Ibn 'Umar used to say about him: "We were the most attached to the Messenger of Allah, O Abu Hurayrah, and the most knowledgeable of his hadith." The most attached to the Messenger and the most knowledgeable of his hadith. Yes. Abu Hurayrah, meaning, from the people of the Suffah. He had no farming, no trade. Once, it is mentioned in the Sahih, Abu Hurayrah swore, saying: "By Allah, besides Whom there is no god, I used to lean my liver on the ground from intense hunger, and I used to place a stone on my stomach from hunger." Once, he said: "After the prayer was finished, I preceded them and sat at the door of the mosque, on the path they used to walk. So Abu Bakr passed by, and I asked him about a verse. My intention was not the question, my intention was that he would see my plight and know my hunger and call me to feed me. Abu Bakr answered me and passed by. He did not notice. Then Umar passed by, and I asked him another question, the same thing. He answered me and passed by. Then Abu Al-Qasim, peace and blessings of Allah be upon him, passed by me. When he looked at me, he smiled and knew what was in my heart and on my face, peace be upon him. Then he said: 'O Abu Hurayrah, I said: 'Here I am, O Messenger of Allah.' He said: 'Follow me.' So I followed him. He entered and asked permission from his household. They said: 'Is there any milk? It was gifted to you by so-and-so.' This was a gift. The Prophet used to ask about food that was gifted to him, whether it was charity or a gift. They said: 'No, it is a gift, O Messenger of Allah.' Milk in a cup, a bowl. He said: 'O Abu Hurayrah,' I said: 'Here I am, O Messenger of Allah.' He said: 'Bring the people of the Suffah.' Invite them." Meaning, the people of the Suffah, like him. They are the guests of Islam. They have no family or wealth. Their number is 80, in some narrations more. They sit in the Suffah, at the back of the mosque. There is no food. If food comes to the Prophet, if it is charity, he gives it to them. He does not eat with them. If it is a gift, he shares it with them. The Prophet, peace be upon him, eats with them. So Abu Hurayrah saw the bowl, and what did the Prophet say? "Bring the people of the Suffah. Invite them." The bowl is enough for him alone. 80 people are coming. And the 80 are like him, meaning hungry. So I said: "I said, I am more deserving of this milk if I drank it alone to gain strength. But it is obedience to Allah and obedience to His Messenger. Finished. The Prophet commands, and we obey." So I went and invited them. They came. They asked permission. The Prophet's chamber was small. There were about 80 people. He would let ten in. He would say: "O Abu Hurayrah, here I am, O Messenger of Allah. Take it and give it to them." So Abu Hurayrah would bring the bowl. He would say: "Give it to the man to drink until he is satisfied. Then give it to another to drink until he is satisfied. Then give it to another to drink until he is satisfied." What is this bowl? What is in it? Where is the milk coming from? He drinks until he is satisfied. He drinks until he is satisfied. Until everyone drank. If there were 80, all of them drank. When he finished with them, the Messenger said to him: "O Abu Hurayrah." I said: "Here I am, O Messenger of Allah." He said: "You and I remain." I said: "True, O Messenger of Allah. But we remained." He said: "Sit down." So I sat down. He said: "Drink." So I drank. He said to me: "Drink." So I drank. He said to me: "Drink." So I drank. Until I said: "By Him Who sent you with the truth, I can find no more room for it." Meaning, there is no place, O Messenger of Allah. This bowl is like this. He said: "So I gave him the bowl. He praised Allah and said the name, and drank the remainder, peace be upon him." And this is a clear miracle of the Messenger of Allah, peace be upon him. Because this bowl is not enough for one person who is full, let alone hungry. So how can it be enough for this entire number? If Allah had not multiplied the food for His Prophet. This is known about the Prophet, one of his miracles is that Allah multiplied food for him in more than one incident. Umm Anas bin Malik said: "I made a skin of ghee and honey and sent it to the Prophet with my maidservant." Anas said: "So my mother's maidservant came and said: 'This is a skin of ghee from your mother to the Messenger of Allah to use as a condiment.'" Anas informed the Prophet. He said to him: "O Anas, pour it out for her." He poured it out and returned with her the plate. Anas poured it out. The maidservant returned the plate. Umm Anas returned to the house. The skin was dripping ghee and honey, full. The skin. What did Umm Anas think? That the maidservant did not send it full. She said: "No, I told you to send it to the Messenger of Allah." She said: "By Allah, I did." So if she does not believe, let her come and ask the Prophet. So Umm Anas went with her. She entered upon the Prophet and said: "Peace be upon you, O Messenger of Allah. I sent you a skin of ghee with my maidservant to use as a condiment." He said: "O Umm Sulaym, you did. She came." She said: "By Him Who sent you with the truth, it is in my house, dripping ghee and honey, just as it was." He said to her: "O Umm Sulaym, do you wonder that Allah feeds you when you have fed His Prophet? So eat from it and distribute." It remained for nearly two months from this plate, eating and distributing, by the blessing of the Prophet, peace be upon him. The blessings of the Messenger of Allah cannot be counted except by Allah. The blessings of the Prophet cannot be counted except by Allah. Even after his death, his blessings are abundant. The Prophet's status does not decrease after his death as it was during his life. And so it is after his death. So his blessings are present. But those whom Allah has deprived of understanding say: "The Prophet benefits when he is alive, and after he dies, a stick benefits him more than him." This is from bad understanding, hardened hearts. Why? Was the Prophet benefiting without Allah's will when he was alive? He benefits by Allah's will. And after he dies, he benefits by Allah's will. What is the problem? It is because your understanding is limited, and you have a problem with Tawhid. Because the true Benefactor is Allah, not our master Muhammad. And the true Harmer is Allah, not our master Muhammad. Yes.
He said: "And Abu Hurayrah used to stick to the Messenger of Allah, peace be upon him, to fill his stomach, and he attended what they did not attend, and memorized what they did not memorize." Yes.
He said: "Ahmad bin Abi Bakr Abu Mus'ab narrated to us, he said: Muhammad bin Ibrahim bin Dinar narrated to us, from Ibn Abi Dhi'b, from Sa'id Al-Maqburi, from Abu Hurayrah, may Allah be pleased with him, that he said: 'I said: O Messenger of Allah, I hear many hadiths from you and I forget them.'" Abu Hurayrah used to hear the Prophet's hadiths and forget. He forgot a lot of what he heard. How is it that some people now hear a hadith and after five minutes they have forgotten? Abu Hurayrah used to do this a lot. He came to complain to the Prophet, peace be upon him. Yes.
He said: "Spread out your cloak." You know the cloak, the one placed on the shoulder. Yes.
"So I spread it out." He said: "Then he scooped with his hands." Meaning, from the abundance of Allah's bounty. The Prophet scooped with his hands. He made the memorization like something that is scooped. The Prophet scooped with his hands and threw it into the cloak of our master Abu Hurayrah, and said to him: "Fold it." Yes.
"Then he said: 'Fold it.'" In one narration, with a fathah on the "mim." In another narration, with a dammah on the "mim." Yes.
"So I folded it, and I did not forget anything after that." This is also a miracle of the Prophet. He took with his noble hands, scooped, and threw it into the cloak of Abu Hurayrah. He said to him: "Fold it." After that, Abu Hurayrah said: "I folded it, and I did not forget anything after that." Therefore, they say about Abu Hurayrah alone: "He narrated 5,000 hadiths from the Messenger. The narrator of Islam." These are the ones whom some people today attack. They say: "What is this? He lived with the Prophet for only three years. He embraced Islam on the day of the conquest of Khaybar. He became a narrator more than Ali, and Umar, and Abu Bakr." Why this talk? It is to attack Abu Hurayrah. Because if they accept this attack, they destroy a third of the religion. They destroy the religion. Because many narrations come from Abu Hurayrah. So if people doubt this noble companion, they will reach the point of attacking the religion of Allah. Meaning, the narrations that have come to us through Abu Hurayrah, you should not take them. The lesson is from the abundance of companionship. Perhaps you knew a Sheikh before me for 20 years, but I accompanied him for two years and learned more from him than you did in 20 years. Does this happen? It happens. Our master Abu Hurayrah said: "Those who are occupied with trade, and those who are occupied with agriculture." But I have neither a wife, nor trade, nor agriculture. I was in the mosque all day with the Messenger of Allah, peace be upon him. In these three years, I achieved what others did not. Add to that, the Prophet scooped with his noble hands and threw it into his cloak, so Abu Hurayrah no longer forgot anything he memorized. This is a miracle of our master Muhammad. So it is not impossible for him to have this memorization and these hadiths, may Allah be pleased with him. Therefore, Ibn Hajar said: "And in these two hadiths is a clear virtue for Abu Hurayrah and a clear miracle, one of the signs of prophethood. Because forgetfulness is a human characteristic, and Abu Hurayrah admitted that it was frequent for him, then it ceased from him. Forgetfulness disappeared by the blessing of the Prophet, peace be upon him." And it is narrated in the hadith that Al-Hakim narrated in Al-Mustadrak from the hadith of Zayd bin Thabit, who said: "I, Abu Hurayrah, and another man were with the Prophet, peace be upon him. The Prophet said to them: 'Make supplication.'" Meaning, each one should make a supplication, and the Prophet would say "Amen" to their supplication, meaning, "May it be answered." So Zayd said: "I and my companion made supplication, then Abu Hurayrah made supplication. What did he say? 'O Allah, I ask you for what my companions asked you for, what your companions asked you for.'" And he added: "'And I ask you for knowledge that is not forgotten.'" He said: "So the Prophet said 'Amen.'" So the two of them, Zayd and the other man, said to him: "And we too, O Messenger of Allah." Because they did not add anything. He said to them: "The Daws boy preceded you." He took it. Daws because Abu Hurayrah was from Daws. May Allah be pleased with him. Yes.
He said: "Ibrahim bin Al-Mundhir narrated to us, he said: Ibn Abi Fudayk narrated to us this, or he said: He scooped with his hand in it." There is an addition here. Yes.
He said: "Ismail narrated to us, he said: My brother narrated to me, from Ibn Abi Dhi'b, from Sa'id Al-Maqburi, from Abu Hurayrah, may Allah be pleased with him, that he said: 'I memorized from the Messenger of Allah, peace be upon him, two vessels of knowledge.'" Yes. "Two vessels," meaning, two types of knowledge. "As for one of them, I disseminated it." Yes. "I spread it for you." "And as for the other, if I disseminated it, it would cut this gullet." Meaning, our master Bukhari narrates from Abu Hurayrah that he said: "I memorized from the Messenger two vessels of knowledge, two types of knowledge. As for one of them, I disseminated and spread it. As for the other, if I disseminated it, it would cut my throat." The gullet, which is the passage of food, which is the patient. Yes. The scholars interpreted this vessel. They said: "What is the vessel that Abu Hurayrah did not disseminate?" They said: "This is when the Prophet informed Abu Hurayrah about the names of the evil rulers who would come after him, and about the explanation of their conditions and when they would come. Abu Hurayrah had knowledge of all of this from the Prophet. So Abu Hurayrah did not state it directly, but he hinted at it, because he had information. Why did he not state it directly? For fear that they would kill him. So he would say, for example, a phrase: 'I seek refuge in Allah from the head of the sixties and the rule of the boys.'" What is this? It is not a direct statement. It is a hint. "The head of the sixties and the rule of the boys." Before the head of the sixties came, a year before, who took over? Yazid bin Mu'awiyah. So our master Abu Hurayrah meant, "Hopefully, I will die before this tyrant comes." Yes. Because he was known for his injustice and for plundering the city and killing those who were killed. May Allah protect us. Even the martyrs of Al-Harrah in Al-Baqi' are known for their story. Yes. So our master Abu Hurayrah knew this matter. Now, this hadith in Bukhari, those who call themselves "Batinis" (esoterics) have taken it as a pretext for their false beliefs. What did they say? They said: "The Sharia has an outward and an inward. So you, the people of the outward, follow prayer, prayer, fasting, fasting, Hajj, Hajj, Zakat, Zakat. This is the outward. But we are the people of the inward. We are Abu Hurayrah's group. We have things that are inward. We do not pray, nor do we fast, nor do we do this, nor do we do that." These are these, these are those who are detached from the religion, infidels. It has nothing to do with it. What does religion have to do with it? They say: "This is outward, contrary to inward." May Allah protect us. Our master Al-Rifa'i used to say: "This religion, if it were not for its outward, it would not have an inward. If it were not for its outward, it would not have an inward." There are not two religions. Allah sent down one religion for the outward and one religion for the inward. You are required to do what Allah has commanded you. There are bodily deeds that Allah the Almighty sees, and that the servants see, like prayer and Hajj. And there are inward deeds that only Allah the Almighty knows. You must perform them. There are obligations of the heart. In your heart, you must abandon showing off, you must abandon sins of the heart. Who sees what is in your heart except Allah? But if someone says to you, "Why don't you pray?" He says: "Prayer is for you, you are the people of the outward. We are the people of the inward. We do not pray." If our master Muhammad did not abandon prayer, who would? He says: "We have reached the degree of certainty. We have reached certainty. And worship your Lord until certainty comes to you." We have come to certainty, so the obligations have been lifted from us. And our master Muhammad, the most beloved of Allah's creation, was not relieved of obligations. These people exist today. They hide under the name of Sufism. Of course, we know that original Sufism is highly praised, like Abu Bakr, Umar, Uthman. What is a Sufi? A scholar of the Book of Allah, acting upon it. This Sufi performs obligatory deeds and avoids forbidden deeds. This is the true Sufi who does not contradict the Quran, does not contradict the Sunnah, and renounces the world. He renounces.
The imams, may God be pleased with them. As for these people who claim Sufism, they have consumed people's wealth unjustly, unjustly, under the title "I am your Sheikh, I am your guide. You must obey me in what I say." It reached the point where they say to their followers, "If you go to more than one Sheikh, you remain a disciple. A disciple means you have one Sheikh. If you have two Sheikhs, you become like a woman between two men." This is what they say, and may God protect us. And for what purpose? To unjustly consume their wealth. Then one of them started saying to them, "Well, you love the Sheikh and you love me. Love without spending is hypocrisy. Where is this? You love me, love me, but there's no money. Everyone wants to give the Sheikh an amount. The Sheikh wants to be richer than you, not your Sheikh. He wants to be richer than you. And they believed him and gave him." He used to tell them, "Whoever doesn't come with money, brings new people to the lesson. We will impose a fine of 10 Liras on him, yes, so that he collects the money." And he told them, "God praised wealth, He did not praise poverty." So he said, "The poor person is an infidel with two crowns." "The poor person is an infidel," he said. They asked him, "Why?" He said, "Does the poor person pay Zakat?" They said, "No, he does not pay Zakat." He said, "This is the demolition of a pillar of Zakat." "The poor person goes for Hajj," they said. "No, he does not go for Hajj." He said, "The poor person, therefore, means the absence of a pillar of Hajj. If he is an infidel, this is correct. What I am telling you is true and present." And whoever attends his lesson, it's like you are in the Friday prayer, meaning people are outside because they are being fooled. Until he reached the point of telling them, "And in prayer, you must think about money because God mentioned it in the Quran. So, as long as our Lord mentioned it, you must think about it. Well, our Lord mentioned the donkey in the Quran, didn't He? 'And the harshest of voices is the voice of the donkey.' So, is it obligatory for us to remember and think about the donkey, and so on?" Oh, our beloved ones, from the misguidance that comes from such people. Until someone told me that this person claimed prophethood. He told them, "Take the words of the Prophet from the heart of the Prophet." And if he shows you his picture, you say about this person, "This is one of the great saints." You attend his lessons. Oh Sheikh, his white beard up to his picture, wearing a turban. And when he died, they said, "The Qutb, the renewer, has died." Take some of the... After this, what I am telling you is that he is a heretic who claims Sufism, and may God protect us. A person came to me, an Imam of a mosque here in Sayidieh. He told me, "I was in Damascus. This person used to lecture. What did he tell them?" He said, "How many gods are there for the universe, O people?" For those who were not present, what did they all say? "There is no god but Allah." Is this correct? There is only one Lord for the universe. He said, "You are mistaken. Either I am right, or you are right." And may God protect us. The error of the monotheists. He said, "There is the worshipped god, and He is Allah. And there is the god who is associated with Him." For our Lord said, "Have you seen him who has taken his desire as his god?" So, such a person, they attend his lectures. And the lectures of the people of Sunnah, you find them poor in attendance. Because the devils tell him, "Go to that lecture." The devils guide him to the place. "Go, it will harm you there." He says, "This person is helping me." This is Satan telling you, "One like this is helping me a lot. Let me lead him to him." As for the gatherings of the people of Sunnah, Satan tries to prevent you from attending them. Why? Because these gatherings are your path to Paradise. So he goes to people like these, and it reaches what it reaches. We ask God for safety. How do you protect yourself? With knowledge. Learn the knowledge of the people of Sunnah. Yes. Chapter: Listening to Scholars. Listening means listening with silence for what the scholars say. The Sheikh is speaking, and you are required to be silent. You are not the Sheikh, and he is speaking, and you find yourself raising your phone next to the Sheikh, looking at it. You start chatting with the person next to you. And you might do business while sitting here. "No, by God, this deal won't work for me. I'll lose out." You are sitting in the lesson. Instead of putting the phone on silent, you start talking in the lesson. Some people, the Sheikh is in the mosque, in prayer, and they are talking. This is not appropriate. So Imam Bukhari gave a chapter he named "Chapter: Listening to Scholars." If you are required to listen to the scholar, how about the words of Allah? For the words of Allah, if the scholar speaks, it is required that you listen and be silent. How about the Quran? It is even more appropriate to listen and be silent and not disturb. Yes. He said, "Hajjaj narrated to us, Shu'bah narrated to us, Ali bin Mudrik informed me from Abu Zur'ah from Jarir, may God be pleased with him, that the Prophet, peace be upon him, said to him during the Farewell Pilgrimage: 'Make the people listen.'" "Meaning, O Jarir, ask the people to be silent. I want to speak." The Prophet asked him for this. Yes. "Then he said: 'Do not return after me as disbelievers, striking some of your necks.'" Glory be to God. The Prophet is warning them. "Do not return after me as disbelievers, striking some of your necks." Meaning, the Prophet, peace be upon him, says, "Do not resemble the disbelievers in killing each other." This is a comprehensive prophetic advice from our master Muhammad, peace be upon him. Did everyone adhere to it? No. One of those who were present and heard the Prophet say this, "Do not return after me as disbelievers," his name was Abu Al-Ghadia. He is the one who killed our master, peace be upon our master, Ammar bin Yasir. He killed him. He heard the Prophet say, "Do not return after me as disbelievers." When he came to the door of Muawiyah, what would he say? "Tell Muawiyah that the killer of Ammar is at the door." Meaning, I have a problem, but tell him to let me in immediately. This person did not adhere to the Prophet's hadith. The Prophet warned here. It does not mean the Prophet's saying, "Do not return after me as disbelievers," that you are leaving the religion if you kill each other. If you kill each other, the Muslim who kills his Muslim brother is not permissible to kill him, nor is he rejecting his religion. This does not make him an infidel. He has committed a major sin, but he is not considered an infidel for the sin. We, the people of Sunnah, repeat and emphasize: the people of Sunnah and the community do not consider someone an infidel for a sin. Abu Hanifa, Al-Tahawi, and others said, "And we do not consider anyone from the people of the Qibla an infidel for a sin unless he deems it permissible." If you drink alcohol, I say you are disobedient. You must repent to God. You have committed a major sin. You have consumed usury. We say you have committed a major sin. You have killed your Muslim brother. We say you have committed a major sin. You have killed yourself, you have committed suicide. We say you have committed a major sin. Today, some people, if they hear that someone has committed suicide, what do they say? "He died an infidel." Is this not so? It is not permissible to consider him an infidel. You say, "O Sheikh, he killed himself." Even if one of the companions during the time of the Prophet committed suicide, killed himself during the time of the Messenger, peace be upon him. Two companions migrated to the Prophet, and on the way, one of them was afflicted with an illness he could not bear, so he cut his wrist. This hadith was narrated by Muslim in the Sahih. So he died, his blood drained until he died. His brother buried him in the place where he was. That same night, he saw him in a dream in a beautiful form. He said to him, "What did your Lord do to you, O so-and-so?" He said, "He forgave me for my migration to His Prophet." He said, "Then what about your hands? I don't see your hands." He said, "They told me, 'We do not fix what you have broken.'" This companion reached the Messenger, and he informed him. He said, "O Messenger of Allah, I migrated with so-and-so, and on the way, he could not bear the illness and killed himself. I buried him. I saw him in a dream like this and like this, and I asked him about his hands, and he said, 'They told me, "We do not fix what you have broken.") The Prophet raised his hands and said, "O Allah, forgive his hands." If he were an infidel, the Prophet would not ask for his forgiveness. As for Imam Al-Nawawi, because of this hadith, he stated that the one who commits suicide is not an infidel. He explained it in Sahih Muslim. When does he become an infidel? If he kills himself in defiance of God, kills himself, deeming this act permissible. As for disbelief, like someone who likens God to His creation, saying God has a form, God has a color, God moves, God is still, God is in the sky, God sits on the Throne, God has a form like us. Don't you see those who appear on television, on satellite channels, saying, "God has a form, and He created Adam in His image"? They say, "The Messenger said, 'If one of you strikes, let him avoid the face, for God created Adam in His image.'" What image here? The image of Adam. God is the Shaper. How can He have an image? God, from His names, is Al-Musawwir (The Shaper). What does Al-Musawwir mean? The creator of forms. How can the creator of forms have a form? Sheikh Imam Al-Bayhaqi, Al-Khattabi, may God be pleased with them, said: "What is obligatory upon us and upon every Muslim to know is that our Lord is not possessed of a form, because a form necessitates modality, and modality is denied from God and His attributes. God is not permissible to have a form. Every attribute of the created beings, O our beloved ones, God is not permissible to have that attribute. You are present in a place. The angels are present in a place. The sky is present in a place. God is not permissible to have a place. Not a big place, nor a small place." What do these ignorant people say? "You have denied the existence of your Creator when you say your Lord exists without a place." They claim, "What do you imagine? Something exists except in a place." I saw them and heard them on satellite channels. They say, "Those who say God exists without a place, tell them, 'Where is He without a place?'" Because he doesn't accept it. He says, "He exists, so He must have a place." So he measures the Creator by the created. He says, "I exist, I have a place, and the angels have a place, and Paradise has a place, and Hell has a place, and the heavens have a place." So, if something exists, it must have a place. They measured the Creator by the created. They said, "God exists, so He must have a place." The people of Sunnah do not do this. It is easy for the people of Sunnah. They say, "Before God created space, was He existing or not?" He was existing. After God created space, God does not change. He has always existed, existing without a place, because change is one of the strongest signs of being created, and God says about Himself: "There is nothing like Him, and He is the All-Hearing, the All-Seeing." This means God is not created. So, whoever believes otherwise than this purification, likening God to His creation, this is disbelief. Cursing God, this is disbelief. Cursing the Prophet, this is disbelief. Permitting what God and His Messenger have forbidden, like permitting adultery, permitting usury, this is disbelief. Forbidding what God and His Messenger have permitted, forbidding marriage, saying marriage is forbidden, it is not permissible. Forbidding trade, saying trade is forbidden, it is not permissible. This person has forbidden something that God and His Messenger have permitted, this takes him out of the religion. Stepping on the Quran, he has left the religion. Throwing the Quran in the dirt, he has left the religion. Someone came out today, saying, "I have a doctorate." He says, "If his backside sits on the Quran by mistake, it is not disbelief." May God protect us. Someone sits on his backside intentionally on the Book of Allah. Is this not obvious contempt? For a Lira, he would sit, put a Lira, and sit on it. He wouldn't sit. He would put his father, and sit on him. The Quran is greater than him and his father. So look at people like these, where they have reached. So, whoever has committed something of these disbeliefs, the scholars said he must immediately return to Islam by uttering the Shahada: "There is no god but Allah, and Muhammad is the Messenger of Allah." Not cursing the Lord, saying, "I seek forgiveness from Allah." Seeking forgiveness from Allah does not return you to Islam. Not cursing the religion of Islam, saying, "I want to go and bathe to return to Islam." Bathing does not return you. It does not enter you into Islam. If he keeps bathing his whole life, he will not enter Islam. Entering Islam is by uttering the Shahada. Leaving Islam is easy, a word may cause you to leave. And entering it is easy with a word. Therefore, a person must learn the matters of his religion. And God Almighty knows best and is most wise. The jurisprudential question. Someone asks, "I was outside Jordan and started fasting with the country I was in. Then I came to Jordan, and the people of Jordan were late in starting fasting. This year, they fasted the second day. So, who should I follow? The country I was in, or the country I am in, which is Jordan?" What do the Shafi'is say? "Whoever travels from a country where the crescent was seen to a distant country where it was not seen, he should conform to the people of the country he arrived in for his breaking of the fast, because he has become one of them." They said, "Even if he completes the count." Look how he follows the people of the country he is in. And vice versa. Another question. "I started fasting in Jordan, and they were late in starting compared to some countries I traveled to." Is this the opposite of the first question? The opposite. I traveled to this country, which Jordan was late in fasting for. They fasted before us. We fasted after them. So, what do I do? They might have Eid on the 29th. The month is over. It comes on the 29th or 30th. They saw the crescent. For me, it is the 28th. For them, the next day is what? Eid or completion. Regardless, for them, it was Eid. For me, what is it? One day short. Isn't it? Because if it is the 29th, it's fine, it doesn't matter. If you go to a country, and they have completed, and for you it is the 29th, you complete. If they have completed, and you are the 29th, it's fine. But the question is, if for them it is Eid, for me it is the 28th. Meaning, one day short, isn't it? And the month doesn't come as 28, it comes as 29 or 30. What do I do? They said, "You repeat with them and make up one day." You see, in both cases, he follows the country. In the majority, he follows them, and in the minority, he follows them. But in the minority, what is the difference? That he has to make up one day because he is one day short. As for that, he does not make up. You say, "Well, Sheikh, the month doesn't come as 31, it comes as 29 or 30." Correct. But for them, it is 30. For you, it is 31. And the origin is to follow them in the ruling. So you fast with them, even if it is 31, so that one knows that knowledge is by transmission, not by whim. It's not up to one's desire to sit and think and come up with an answer. Yes. So, what does one say if something is lost? From Umar bin Kathir bin Aflah, he said that Ibn Umar used to say to the man if he lost something: "O Allah, Lord of the lost, who guides from misguidance, return my lost item to me by Your power and Your authority, from Your giving and Your bounty." This was narrated by Al-Bayhaqi in Al-Da'awat. And it is seen that whoever loses something should recite Surah Al-Duha and say: "O Allah, Gatherer of mankind for a Day about which there is no doubt, gather me with my lost item." Praise be to Allah, Lord of the Worlds. And prayers and peace be upon our master Muhammad, the chief of the first and the last. Glory be to my Lord, the Most High, the Bestower. Glory be to my Lord, the Most High, the Bestower. Glory be to my Lord, the Most High, the Bestower. Praise be to Allah, to Whom all things submit in awe of His greatness, and all things are humbled in His might, and all things are subservient to His dominion, and all things surrender to His power, and all things are diminished before His majesty. O Allah, we ask You for steadfastness in all matters and determination in righteousness, and we ask You to be grateful for Your blessings and to worship You well. And we ask You for a humble, sound heart, a truthful tongue, and an accepted deed. And we ask You for the good of what You know, and we seek refuge in You from the evil of what You know, and we ask Your forgiveness for what You know, for You know and we do not know, and You are the Knower of the unseen. O Allah, forgive us what we have sent forth, what we have kept secret, what we have delayed, and what we have made public, and what You know better than us. Indeed, You are the Foremost, and You are the Foremost, and You are over all things competent. O Allah, make us among Your pious allies, Your successful party, and Your righteous servants. And employ us in what pleases You from us. Our Lord, give us in this world [that which is] good and in the Hereafter [that which is] good and protect us from the punishment of the Fire. O Allah, help us with fasting and standing [in prayer] and accept from us, O Lord of the Worlds. And make us among the freed from this noble month and among the accepted, O Most Generous of the generous. O Allah, show us the blessed Night of Decree and grant us in it an answered supplication, by the status of the chief of the first and the last. And grant us a good end and death upon Your religion, the religion of Islam, and the sight of the chief of mankind, our master Muhammad, peace be upon him. O Allah, we have called upon You, so answer our supplication, and forgive, O Allah, our sins and our excesses in our affair, and what You know better than us. And grant everyone who attended and listened to the lesson their request of good. And praise be to Allah, Lord of the Worlds. And prayers be upon Muhammad, the seal of the prophets, and upon his pure family and companions. May Allah bless you, O our beloved ones. Say: La ilaha illallah.