Abu Taymiyyah – Al Mubaadi Al Mufeedah 7
AI: Summary ©
The importance of establishing proof of Islam before applying it to their community is emphasized, as it is crucial to avoid false interpretations of words and avoid false deities. The speaker emphasizes the need to consider factors such as the person’s health and climate, as well as warning of their actions and potential consequences. The importance of sh patterning and affirming Islam's deeds is also discussed, as well as the use of "has" in the title of Islam and negating actions and leaving them off. The speaker concludes by asking for anyone to participate in a Q&A session.
AI: Summary ©
Before we move into the lesson,
I just want to mention some important points
that I wanted to mention a few weeks
back as well.
It is very, very important because it
is related to a lot of the people
in our time.
It is related to a lot of people
at our time.
And a lot of people, they have a
misconception regarding this, and they don't know how
to apply it and how to use it.
Especially with a lot of youngsters, as soon
as they start practicing,
they jump on the bandwagon
all guns blazing.
And it becomes very, very
common
within those youngsters or within those people that
have just started practicing.
It's the issue
of Takfir.
Declaring someone to be a kafir or declaring
someone to be an innovator on Muftadeer.
You find this happening very, very commonly as
well. So
I just wanted to shed some light upon
this so the people, they understand it fully.
And it doesn't happen within ourselves
or within our community
or within the people that we live with.
There's something called.
Establishing the proofs.
Establishing
the proofs.
A person might fall in an act of
kufr
or fall into an innovation,
but at the same time we cannot declare
this person to be a kafir
straight away. Or we cannot declare him to
be an innovator
straight
away. And that's that there's some conditions
and some affairs that person needs to look
at
and also
determine
before he applies any of these things upon
the Muslimil.
When a person falls in an act of
Kufr
you have to look at 5 things
The have mentioned it and every single one
of them has a proof with it.
The first thing
is Jahl,
ignorance.
A person might do an act of Kufr.
For example, now
he might curse Aisha
because of his jahal and because of his
ignorance
and because he was nurtured
upon
Tasayir,
upon cursing the Sahab
Or a person might go
to the graves
and start asking the prophet
or those that are dead
for different kinds of needs
or any sort of
action that he might do, and it could
be related to Kufar.
This person,
for example, now Zayd has done this.
He went to the grave and started asking
the prophet
to fulfill his needs.
Are we allowed to establish straight? Are we
allowed to declare this person to be a
kafir straight away? The answer is no.
We have to make sure that this person
knows what he's doing.
That he knows that this act that he's
doing is incorrect and is false,
and it's not allowed in the religion.
This person Ivy says to you, I didn't
know this.
An excellent thing.
You clarify to him
and ask for us to jump on the
bandwagon and start blazing at him.
Because this person is Jahil.
Allah
The reason why Allah subhanahu wa ta'ala used
to dispatch
messengers to the people in order to establish
the proofs.
Allah
never destroyed the people
that were doing bad things until he sent
a message
or until he sent a messenger.
So this Ayat that I mentioned,
clearly portrays
that
Allah subhanahu wa ta'ala send these messengers,
so that they don't have a plea after
it.
They don't have an excuse after this.
One second.
As I was saying,
Allah mentions in
the ayah
So that this, they don't have an excuse
after this. Allah
used to send a messenger in order to
establish the proofs.
Allah says, we went from the from those
that punish the people until
we sent a messenger.
So establishing the proofs
and that you have to try and make
him understand these proofs.
Sheikh al Bani says
before anything you before you declare this person
to be anything he has to understand the
proofs,
which is very important.
I can't come to an English person and
speak to him in French
or mention an I at him in French
and just carry on and expect him to
understand it and say I've established the proofs.
Or I speak to him in any sort
of other language.
Or I do it in a way where
he won't understand.
He has to understand the issue.
The second thing, this thing that this person
has fallen into has to be clear. You
have to know that this person actually done
it
before you declare
this person to be anything.
That's very, very important regarding
an ignorant person.
Now you establish the proof before
you declare him to be anything.
The second
is
forgetfulness.
A person might fall into an act of
kufr to do an act of kufr
due to him forgetting something
imagine now mark
who has entered into the fold of Islam
1 week ago.
Obviously, Mark he doesn't know all the aspects
of the religion.
You maybe explain a few things to him.
Zina is incorrect.
Do taking a reba is not correct. It's
haram
or doing any other act is impermissible in
the religion.
Mark might now
go to the nightclub
and commit
and you find this out.
It is not correct for a person now
to go straight away and make takfir of
Mark.
After he's been in the religion for only
a few weeks.
You have to tell him you have to
call up Mark and tell him,
why have you done this? If he says
you have done it after forgetfulness,
Khalas. Now he remembers.
Allah
Oh, Allah, do not hold us to be
to account
if we make a mistake
or we are forgetful.
So these things we have to consider
before we fall into this major issue
of declaring a person to be a kafir
when he's not deserving.
And this is something very, very major and
great.
The prophet
said,
Whoever says to his brother you are a
Kafir,
if he is like he has said otherwise
the Takfir, the Idun will go back against
him.
Why? Some of the Ulema they say regarding
this hadith because this person is making Istihalal.
He is making halal something Allah made haram.
So it's something very very important.
The third thing is Al Khatta.
A person might fall into an act of
kufr
or bida,
out of mistake.
There is a Hadith which is in Sahih
Muslim,
where there was a man,
he was
in the middle of the desert,
and he lost his ride in Camus
where all his
water was on there, all his food was
on there.
So his camera run away.
And this person is in the middle of
a desert. We all know how a desert
is.
If you got no water, if you got
no no food,
there could be a very high chance you're
gonna die very very quickly. Because why of
the heat? That's in the desert.
So this person, he went and slept under
a tree, under the shade of a tree.
So when he woke up, he saw the
camel in front of him.
He became so happy that he said, Allah
Oh Allah, you are my slave, and I'm
your Lord.
Out of severe happiness, he made a mistake.
Is there a biggest thing that you can
ever say?
Say, oh Allah, you are my slave and
I'm your Lord.
He said it unintentionally and out of mistake.
So the prophet then said,
this person, he made a mistake
out of severe happiness.
The prophet
didn't declare it to be a kafir
like many people would do at this time,
not even give him a chance.
Wallah is a big fitna that we see
within ourselves and in our community.
The 4th thing is Al Iqra.
Al Iqra,
which is being forced to do something.
Someone might come up to you and hold
a gun to your head
and say to you,
make shirk.
Make shirk
or I am going to kill your parents
if you don't do this act.
This is called Iqra,
being forced to do something.
Allah
Whoever disbelieves in Allah
after believing,
except those
who are forced to do this act.
But his
in it is Iman.
Obviously, when he
does the act of disbelief, he doesn't do
it within his heart.
He still believes in Allah Subhanahu Wa Ta'ala,
and he still believes what is correct.
But he's only doing this on the apparent,
not Ihtikadiyyan,
utter belief.
This person you cannot declare him to be
a kafir.
And the last thing is a tawil.
Making interpretations.
Someone
might say regarding the names and attributes of
Allah Subhanahu Wa Ta'ala
other than what is apparent.
For example, now Allah Subhanahu Wa Ta'ala, he
says in the Quran,
From the is
that
we
accept the proofs that are mentioned regarding the
names and attributes of Allah and leave it
how it is.
If Allah subhanahu wa ta'ala says he has
a hand, we accept that he has a
hand.
But we don't
similarize Allah Subhanahu Wa Ta'ala's names and attributes
to any of his creation.
We don't say the Allah subhanahu wa ta'ala's
hand is like our hands.
Or we don't say the Allah subhanahu wa
ta'ala is like this
or like that.
We don't go into Takif.
We don't say how Allah subhanahu wa ta'ala
is, and we don't similarize Allah Subhanahu Wa
Ta'ala to his creation.
He is free from that.
And we don't negate
these names and attributes.
Okay.
But also from the angle of the language,
the angle of the Logha,
you find that some words in the Arabic
language, they have a few meanings.
You find in the Arabic language
that a few words they have different meanings
for example now the word Yed
the word hand in the Arabic language can
also mean bounty.
Can also mean bounty.
Some might negate this eye and say the
intended purpose is
bounty. Allah subhanahu wa ta'ala doesn't have any
hands, Rahba was intending
here is bounty.
So this person is interpreting
from the angle of the language.
In reality, this is an act of Kufr
to negate something in the Quran.
But because of this person's ignorance
and because of his false interpretations
of maybe of what he has heard,
he has taken his position.
But obviously you make it clear to him
after it.
If he was to say now that Allah's
the Allah
has only 2 bounties,
that would be a contradiction.
Because why in another eye, Allah says
If you was to count the blessings of
Allah, you wouldn't be able to.
So this is now a contradiction.
So Zayd might say now this is correct,
and he will accept
and there and then there
is no need to declare this person to
be a kafir
or to be a Muqtada
a lot of people they don't understand this
that's why I felt it was befitting to
mention it
and also to try and explain it better
and more
because we see this happening
all the time.
Also, another issue related to this,
the difference between Taqfir al Muayin
wa Taqfir al Amr
declaring something to to to declare
someone to be a Kafir specifically
and generally.
I can say now,
I'll bring a example of a general one,
Whoever
curses a Sahaba, he's a kafir.
I use the word whoever.
It's from the words that indicate generality,
also in the Arabic language.
Whoever does this, he's a kafir,
for example.
Okay?
But
if I was to see Zayd fall into
this act, I cannot say straight away that
this person is a disbeliever.
I have to look at this
situation specifically.
This is called in a specific,
situation and occasion.
Is it understand is it understood? Is that
clear? Yeah.
A difference between when I say whoever does
this is a disbeliever
or when I see Zayed doing an act
of disbelief.
These two things,
there's a difference within it,
and you cannot apply the general rule upon
the specific person as well.
Right?
The third thing I wanna mention,
who are those
that declare
the top there?
Is it every
Bob and Charles that you find walking on
the street
that comes out and says this person is
an innovator,
or this person is a kafir.
We're talking about the person now that had
an origin in the sunnah. A person used
to call to the sunnah.
He was,
calling the people to the Quran, the sunnah,
and at one time, he deviated.
Do any of us now come along and
start declaring this person to be an innovator,
and we haven't looked into the issue properly?
Rather, this thing goes back to the ulama.
This issue goes back to the ulama
because Allah
said in the Quran
And when a public fair comes to them,
they announce it.
If only they had come back to Allah
and his messenger.
And those that are in charge of their
affairs,
meaning the ulama,
and also like their leaders.
If you go back to the books of
the Fassir, it goes back to 2 people,
the ulama and also the leaders.
When a public fear comes to us, we
return back to the 'ulama.
Allah Subhanahu Wa Ta'ala has told us to
go back to them. Allah says
ask the people of knowledge
if you don't know
with proofs and evidences.
These things are very, very major that we
should be going back to the ulama
when we hear it or when it concerns
us.
And at the same time, we should be
trying to advise the people,
showing them softness,
showing them leniency
when we call the people.
Not as soon as we learn something,
we go all out
blazing,
trying to make the people hate the religion
of Islam.
Because if we do that, you're gonna flee
you're gonna make the people flee away.
No one's gonna accept your dua.
You have to try and advise the people.
Advise your parents
slowly, slowly
if you find them doing something bad,
and likewise your close relatives
and the general people as well.
Our deen is based upon nasihah.
Our deen is based upon nasihah,
not from the first
time you start on being harsh to the
people. Once you do that, what will happen?
You ask yourself,
you will make the people flee away.
And you, by you doing this, you have
fallen into a prohibition.
Allah Subhanahu Wa Ta'ala said, the prophet said,
Do not make the people flee away. And
here the prophet, sallallahu alaihi wa sallam,
he prohibits us to do this,
and it's very well known.
A prohibition in the religion,
it necessitates
or includes
something that is haram. And by you falling
at something haram, you sin.
And at the same time, a person is
trying to make dua. And when he's making
dua, he's sinning.
Because why? He's making the people run away
from the religion. So when you learn something,
call the people with wisdom,
call the people with leniency
so that they may understand
so that they may understand. And likewise, remember,
Allah
told Musa and Harun to go to and
speak to him of gentleness.
And this is Firaun, the individual who said
that he's the Lord.
The most worst of the people.
The most worst of the people, Allah
told the 2 prophets
to go to him and say what?
To speak to him with gentleness
so that he may remember.
This is what our dua is based upon.
The dua of
is based upon this.
Not from the first, on and off, Khalas,
you stop making the people hate the religion
of Islam.
The prophet never done that.
The prophet,
he even was beaten.
His feet would be bleeding sometimes because he's
calling the people to dua.
He wasn't harsh to them.
Rabbi called them with softness and gentleness at
the start.
And likewise, our religion,
Using harshness,
you use in its place, and likewise, you're
doing the softness will also be in its
place.
But here we're talking about the general people
of how you call them to the deen
of Islam and how we call our relatives
and also the people that are with us.
And likewise the confirm
the confirm where Allah
says they are the words of creation.
They are the words of creation.
And at the same time, Allah
has called us and told us
to call them with
in the best possible manner.
Because when you do this, that's when you
see the benefits.
But when you use another way, you come
on the rows, start shouting around,
or start cussing the kuffar
and start
saying bad things to them, they're never gonna
take from you.
Rather, they're still gonna get a more of
a worse impression of Islam.
If we don't call them if we don't
learn the religion of Islam, who will?
Who's gonna go to Argentina, Brazil, and all
these other places
where
there's so much jahal going on,
so much ignorance,
so much Fawahish,
Maasi
going on.
This is why we should you need to
learn the deen of Islam and uncall the
people.
Call the people to the religion of Islam.
Likewise, Allah says,
and dispute with them in the best possible
manner.
Allah
teaches us in his ayat of how to
deal with the people and how to call
them to the religion of Islam.
Back
to our,
today,
our lesson.
We reach number 21 when it is said
to you, what do all of the messengers
call the people to?
Say they call them to worship Allah alone
without any partner,
and the proof is the same in Allah
And verily, we have sent among every nation
a messenger
proclaiming,
worship Allah alone and avoid all false deities.
We've already spoken about this issue a lot
in the questions before
that every single messenger called the people to
the Tawhid. This is the first thing that
he started with and the first thing that
he used to call the people
to, which was Tawhid.
Number 22,
when it is said to you, what is
the definition of Tawhid which all the messengers
call to?
Say it is to single out Allah
with worship,
and the proof is the statement of Allah
Worship Allah and don't join anything as a
partner with him.
And the statement of Allah
Say he is Allah who is 1.
We all know Khuresha,
people that the Mushriks and the prophet of
Allahu alaihi wa sallam's time.
They used to acknowledge
that Allah subhanahu wa ta'ala
is
the almighty,
the provider,
Malik,
the
one that sustains all affairs.
They used to acknowledge Tawhid
The Tawhid of singling out Allah
in his lordship.
But the Tawhid
that they failed in
was Tawhid Al Uluhiya,
the where you have to single out Allah
in worship.
They knew Allah
were 1, but the thing that they didn't
was they made
was the top between them and Allah
they put things between them and Allah subhanahu
wa ta'ala they used to get closer to
the thing they used to get and make
dua to these things in order to make
them closer to Allah.
And Allah
called them Kufar because of this.
They were Kufar because of this
and the messengers likewise the prophet
used to concentrate
a lot on the Tawhid
and trying to make them to single out
Allah
in his worship.
And we've spoken about a lot about this
as well in the previous lessons, and inshallah,
it shouldn't be much of a problem.
Dayd number 23,
when it is said to you, how many
are the aspects of Tawhid of Allah Subhanahu
Wa Ta'ala?
Say 3 aspects.
The oneness of the Lordship of Allah Subhanahu
Wa Ta'ala.
Number 2,
the oneness of the worship of Allah and
the oneness of the names and attributes of
Allah
and the proof is the statement of Allah
in the name of Allah,
the most beneficent,
the most merciful.
And his statement,
Lord of the heavens and the earth and
whatever is between them, so worship him and
be constant and patient in worshiping
him. Do we know of anyone who is
similar to him?
So these two verses,
in them are the three aspects of tawhid.
In the second ayah that the sheikh mentioned
here, you find all the three aspects of
mentioned in this
All three
aspects of are mentioned in this
As for the third one, Tawhid al Asma
was Sifaat,
I speak a bit about it because we
haven't covered much of it in the previous
lessons
Allah
names and attributes we all know this
And you find many ayaats
speaking about these names and attributes.
There's a few rules
that we need to know
regarding the Bab of Asma Mulsifat
Whatever Allah subhanahu wa ta'ala affirmed for himself,
we affirm it.
If Allah subhanahu wa ta'ala says he has
a face, he says that in the Quran,
The face of your lord remains.
We have to affirm it for Allah
If he says that he has the hand,
we affirm it for Allah
And he affirms to himself that he has
a We affirm for Allah like he affirm
for himself.
And at the same time,
we do not do.
We do not negate.
We take from the apparent,
and we also don't do Tamseel.
We don't do Tamseel, which is to say
Allah Subhanahu Wa Ta'ala is like Fulan.
Allah subhanahu wa ta'ala is like George.
His hand is like my hand. No.
We do not say this because Allah says
in the Quran
Nothing is like him.
Nothing is like Allah Subhanahu Wa Ta'ala.
And we don't do any false interpretations
to divert the meanings to other things or
to say the intended purpose is this.
Rather what is apparent from the aya,
we have to accept it and affirm to
it.
And whatever Allah
negated from himself, we have to
negate
it. Just like that,
whatever Allah
told us, we do, and whatever he told
us to leave off, we leave
off. And inshallah, the more books that you
learn regarding tushit,
the more you learn
about the chapter of Asmah was Sifa'at, the
more information you will get regarding these issues.
Once you start moving into books like
you would get more of a background regarding
these affairs. As for now, I believe and
also,
I see this to be enough
regarding that small sifat so a person doesn't
get actually confused because it can get very
confusing confusing as well. So InshaAllah the more
we move on, the more books that we
do, I try to speak about the issue
even more InshaAllah.
Number 24,
when it is said to you, what is
the greatest good deed?
And what is the greatest evil deed?
Say the greatest good deed is the tawheed
of Allah, and the greatest evil deed is
to ascribe partners with Allah
And the proof is the statement of Allah
Subhanahu Wa Ta'ala.
Verily Allah does not forgive that part that
partners.
Be joined with him, but he forgives other
than that
whom he wills.
And the statement of Allah,
So now we have no intercessors
nor a close friend to help us. If
only we had a chance to return to
the world so we could be among the
believers.
It has been narrated on Anas ibn Malik
Radiallahu An that he said the messenger of
Allah Subhanahu Wa Ta'ala said
my intercession
my intercession
is for the people of the major sins
from my nation.
Narrated by Ahmed Anessa Sahih Hadith
and this shows that the happiest of the
people with the intercessions of the Prophet SAW
Allahu Alaihi Wasallam
they are the people of major sins from
Muslims and there is no intercession
for a polytheists.
And it has been narrated
on Jabir ibn Abdullah.
Then he said the messenger of Allah Subhanahu
Wa Ta'ala said
whoever does, whoever dies
while not joining anything as a partner with
Allah,
he will enter Paradise
and whoever dies
while joining something as a partner with Allah
he will enter the fire
transmitted by Muslim.
We've spoken about this issue
excessively
regarding that the biggest sin that a person
can ever fall into is shirk.
And if a person was to die upon
it, Allah Subhanahu Wa Ta'ala will not forgive
him.
But if a person was to fall in
it and make Tawba,
If
a person falls into it
but repents to Allah Subhanahu Wa Ta'ala, Allah
is not forgiving.
Whatever the sin might be.
Allah said in the Quran,
say to them, oh, Muhammad,
those that have transgressed against themselves.
Do not lose hope in the mercy of
Allah Subhanahu Wa Ta'ala.
Allah forgives all sins altogether.
The biggest sin this is.
Okay. And likewise the individual
that dies upon shirk,
he will not get an intercession on yawmul
qiyama.
And the Baba Shafa'a
has some shurut related to it, the chapter
of intercession.
There are some conditions
and Insha'Allah,
I tried to mention it before
the prayer is called.
Allah Subhanahu Wa Ta'ala, the first condition is
Allah Subhanahu Wa Ta'ala has to be pleased
with the intercede.
If a person is a kafir, he cannot
intercede for you in your Muqiyama.
And likewise, the Allah Subhanahu Wa Ta'ala has
to be pleased
with the individual that is interceded for.
So if a person is a kafir,
can a Muslim intercede for him? The answer
is no.
Even if he is from the closest of
your relatives.
And the third condition is
it is by the permission
after the permission of Allah Subhanahu Wa Ta'ala.
After the permission of Allah Subhanahu Wa Ta'ala.
No one can intercede for you only except
after the permission of Allah Subhanahu
Wa
Ta'ala. And all those that have done Ma'ase
and have entered the hellfire,
they will be interceded for.
They will be interceded for.
And this is in contradiction to what the
Hawaris they believe.
The Hawaris they make takfir of those
who fall into Maasi,
who fall into misguidances
in this
dunya. So if a person wants to do
an act of
disobedience, what will happen?
They will declare this person to be a
kafir.
And they would use this ayah that is
mentioned
in the bottom of the page as a
proof.
And when you look at their parents,
you would also think what they think.
When Allah says,
Name whoever earns an evil deed. Whoever doesn't,
evil deed.
And his sin has surrounded him.
Those are the people of the fire. They
will
dwell
therein forever.
So we understand from this eye if a
person was to do
an act of disobedience,
this person will enter into the hellfire and
he will abide in there.
But look what Ibn Kasir.
Mujahid
and Abu Waal. Who was Mujahid again?
Student name is Abbas, jayid,
And Abu Wa'el.
And others have said,
as it's mentioned in the Tafsirah of Najirah.
At this verse,
that the evil deed mentioned in this verse
is shirk.
Meaning, what is intended in this eye is
shirk. He's not talking about Maasi.
He's not talking about disobediences.
And in this, it becomes clear the ignorance
of the misguided
Khwarj.
In their using the likes of this verse
as a proof for the declaring
the disobedient Muslims to be disbelievers.
So I hope this is clear inshallah ta'ala
that this ayah cannot be used to make
takfir of the Muslimen
that do disobedience
or that commit Ma'asi
because Allah Subhanahu Wa Ta'ala says in many
other ayat
they will forgive the sins
and that the only sin that Allah don't
forgive is shirk and he forgives all the
things.
Number 25,
when it is said to you how many
are the levels of the deen?
Say the levels of the deen are 3.
Islam,
Iman,
and Ihsan.
And the and the proof is the hadith
of Umar ibn Khattar
in Sahih Muslim.
And in it was mentioned that Jibril Alaihi
Salat wasallam asked the messenger of Allah
about Islam
then about Iman and then about Isthan.
The points are coming after this point number
25
will clarify each issue in detail.
So inshallah, we move on
and you find that these points will clarify
number 25.
When it is said to you how many
are the pillars of Islam,
Say 5 pillars
and the proof is the Hadith of Abdullah
ibn Umar
that the prophet
said
Islam has been built upon 5 pillars
to testify
that there is no deity
that has the right to be worshipped except
Allah and that Mohammed is the Messenger of
Allah
and to perform the prayer
and to give Zakat
and the obligatory charity
and to perform Hajj,
pilgrimage to Makkah and to fast Ramadan.
Mutafakun
Alaih transmitted by Al Bukhari and Muslim.
When a person says La ilaha illallah,
this
within it is a meaning.
If a person says La ilaha illallah and
doesn't act upon the meaning will his La
ilaha illallah benefit him? The answer is no.
Lahi lahi lahi lahi lahi lahi lahi lahi
lahi lahi lahi lahi lahi lahi lahi lahi
lahi lahi lahi lahi lahi lahi lahi lahi
lahi lahi lahi lahi lahi lahi lahi lahi
lahi lahi lahi lahi lahi lahi lahi lahi
lahi lahi lahi lahi lahi lahi lahi lahi
lahi lahi lahi lahi lahi lahi lahi.
This is a plea against those
that say
everyone that says
is a Muslim, which is actually not true.
Because the Munafakina
say lailaillahi
those sometimes that worship the graves they say
lailaillahi
which is not enough for a person to
enter into Islam.
Probably when you say La ilaha illallah
you have to act upon everything that we've
been mentioning throughout the book
that you single out Allah Subhanahu wa ta'ala
in his lordship
and likewise in his worship
and likewise in his asma was sifat.
So saying La ilaha illallah
and not acting upon it and this is
something
that negates
the conditions of La ilaha illallah.
As for Salat
and Zakat,
so many Hajj,
we all agree that anyone that negates this
that says it is not wajib upon me
to pray
or to fast
or to pay the zakat
or to perform the Hajj. This person has
disbelieved
because this person has negated ayat from the
Quran.
And by you negating an ayat from the
Quran
even if it is was 1 haraf,
one letter from the Quran this would be
an act of disbelief.
And like I mentioned before, Zoh Ali Radiallahu
Anhu, he said,
Whoever negates and haraf, a letter from the
Quran, he has disbelieved.
There's a difference also
between a person that lives in action
out of laziness
and a person that negates it.
Not everyone that leaves the actions off becomes
a disbeliever. No.
A person might say, I
know that Zakkai is wajib upon me.
I know and I know.
But he doesn't wanna pay it.
Why? Because he's a greedy person
or why? Because he has some sort of
excuses with him.
And the person that says
I'm not gonna pay because it's not upon
me.
It is not from the religion to pay
the zakat.
The second one has disbelieved. As for the
first one, he's still a Muslim, but he's
a.
He's a disobedient one.
So to understand this difference is very, very
important.
Otherwise, we're gonna make a lot of people
disbelievers,
which is something very, very dangerous.
As for Salat,
the ulama have deferred majorly.
We're talking about the second one now
leaving an action off due to laziness.
The one that leaves of the prayer
out of laziness.
Is he a kafir or is he not
a kafir?
This is one of the biggest that
has happened within the
Even from the past of scholars.
And likewise, those scholars in our modern day.
Books have been written. So many books.
Some other they say
that the one that leaves you off out
of laziness,
he's a disbeliever.
And the one
that doesn't leave off is also a disbeliever
in both cases.
Okay?
And on both sides there is very very
strong proof.
As for the first side I say that
he's a disbeliever
There are many many hadith
and many uliman, they see this to be
more closer
to what is correct.
The prophet sallallahu alaihi was telling me said,
The difference between us and them is salat.
Whoever believes the oath is a disbeliever.
And likewise, the prophet said,
But when shirk and Kufur
is what?
Leaving of the prayer.
So you're on the borderline
when you try to leave of the prayer
because this is what you understand from this
Hadith.
Imagine now someone on a cliff,
and he's standing on the edge.
A person like that will be salat.
Then if he jumps off, he dies.
And by you leaving off, you fall out
of the fall of Islam.
You can see how great this issue is.
As for Zakat,
song and Hajj is not like that.
I'm gonna come to mention it even more
later on.
Unlike with the Sahaba
like Abdullah ibn Shaiti said,
They never used to see a thing that
was abandoned
to be cover other than salat.
Maybe we didn't pay Zakat.
They would have thought that this person might
be poor.
Or if you were wearing a hijab,
they would have just not done
that maybe she's a new Muslim or she's
a slave.
Or maybe if he was
no fasting,
they will say this person is ill.
As for salat, there's no excuse.
If you can't pray standing up you pray
sitting down.
If you can't pray sitting down you pray
lustajuran
lying down.
There's absolutely
no excuse for a person to leave of
his prayer
In every single case,
when you're traveling Allah Subhanahu Wa Ta'ala has
made the religion easier.
You combine it.
Not in any case the person is excused
because why this is the identity of the
Muslim.
How many actions we don't do in our
daily life?
Zakat,
you might pay it once a year.
Some
you might do it once a year.
Hajj once in a lifetime.
As for salat,
we do it every single day
every single day.
And if we don't do salat, what's the
difference between us and them? What are we
doing in our religion?
You just think about it the actions that
we do daily in our lives.
Do we do much actions other than salat?
The answer is no.
And if this salah gets taken out,
why is there left in our religion?
The time has come to Duhr,
I don't think there'll be any time for
any questions related to what we took. Inshallah,
we ask
Allah to benefit us from what we've heard
and to also keep us firm upon the
religion of Islam.
Make an announcement after the salat regarding some
of the are coming
up, some in Leicester, some in Nottingham,
and some in Birmingham for anyone that might
want to participate.