Abu Taymiyyah – Al Mubaadi Al Mufeedah 8
AI: Summary ©
The importance of belief in Islam's actions and words is emphasized, as actions and words can be used to establish the importance of Islam. The importance of belief in the meaning of the meaning of the tongue, which is the actions of the ain't," is emphasized, and the importance of belief in the heart, which is the hadith of the heart. The importance of belief in the heart, which is the hadith of the heart, is emphasized, and the holy spirit is also discussed. The discussion on deity, deity, deity, deity, deity, deity, deity, deity, deity, deity, deity, deity, deity, deity, deity, deity, deity, deity, deity, deity, deity, deity, deity, deity, deity, deity, deity, deity, deity, deity, deity, deity, deity
AI: Summary ©
By the will of Allah we
reached
number 26
last week,
And we mentioned some of the importance
of the prayer.
Of the salat
and the danger of leaving off
the salat.
I mentioned a few hadith
regarding those who abandon the salat,
Whether it is due to laziness or
him negating the whole factor altogether,
in both cases,
a lot of the ulama,
they hold the opinion that this person is
a disbeliever.
We're not talking about zakat.
We're not talking about leaving of the fasting,
the song, or the Hajj. We're talking about
leaving of the salat even if it was
due to laziness.
The prophet
mentioned
The difference between us and them is salat.
Whoever leaves the oath, he has disbelieved.
And likewise, the prophet
he said,
said between shirk and kufr is leaving of
the prayer.
And likewise, Abdullah ibn Shatiq him
he said,
They never used to see
an action abandoned
and left off
to be Kufr other than Salat.
And he met and he met many of
the Sahaba.
This was like the opinion of many of
the Sahaba
who held that those that leave of the
prayer
due to laziness,
whether it is due to laziness or even
out of negation,
this person leaves the fold of Islam.
Likewise, Allah
mentioned in the Quran.
And if they repent,
they establish the prayer and they pay the
zakat, they are brothers in the deen.
Meaning, if they don't do this, they're not
your brothers in the deen.
Okay?
So there's many many ayats
which show, and likewise a hadith,
the one that abandoned the prayer,
his hal his situation is very very khatir,
very very dangerous,
and many of the people, they do not
seem
to see the extent
of this issue,
thinking
is like
anything else.
Maybe if they saw a person that was
not fasting,
they had some good thoughts for him. Maybe
he's ill, he's not fasting.
Okay? Or maybe he's still young,
etcetera. If he wasn't paying the zakat,
maybe he was poor.
Maybe if he wasn't paying the
or establishing the Hajj, this person might not
have enough money to go and perform it.
And likewise,
the other acts of worship.
As for salat, there is no excuse for
the person.
If he cannot pray standing up, he has
to pray sitting down.
If he can't pray sitting down, what does
he have to do? He has to pray
lying down.
This person is not excused in any case
because
this is the differentiation between him being a
Muslim
and being a disbeliever. If a person doesn't
establish the prayer, what does this mean? What's
the difference or the thing that differentiates him
and the disbeliever? There's not much of a
difference.
There's not much of a difference. If we
look our own lives
and we contemplate on it,
we might not exceed in Ibadah
other than praying our 5 daily prayers
in our daily life. If that goes missing,
what is left in our lives?
The prophet
also mentioned in the hadith, zakat.
Leaving off the zakat is not like leaving
off the prayer. The prayer
is more of a danger.
Here the prophet
he mentioned
regarding the individual, the leaders of the zakat.
The prophet
said, there's not a possessor of dahab,
gold, or silver,
and he doesn't
pay its rights,
except
that this becomes
There will be sheets
of fire,
and he will be burnt with it.
And his forehead
His forehead and likewise his back
will be burnt with hellfire.
Until the end of the hadith, where the
prophet he
said in another
narration, he will either see
his ending to the * fire,
or
if Allah subhanahu wa ta'ala is going to
forgive him.
So here we understand from this, there's a
difference between
the individual that leaves of the prayer, because
why? In some narrations you find that it's
an act of kufr. As for the zakat,
he's under the mashiya, he's under the will
of Allah subhanahu wa ta'ala. He might forgive
him. He might not forgive him. But a
person doesn't know if Allah
will forgive him or will not forgive him
because we do not know what Allah Subhanahu
Wa Ta'ala decreed for us or what he
wrote for us.
Taehb, a quick question
regarding
some very important issue I mentioned last week.
If a person falls into kufur, can we
say this person is a kafir?
And when can we say he's a kafir?
And who says this person is a kafir?
None.
Like the brother mentioned,
a person you need to establish the proofs.
Imagine now Zaid.
Zayd
who's just entered into the religion
maybe
20 days ago,
he falls into an act of kufur.
It's not
allowed for a person to go straight away
and apply the rule on him that he's
a kafir.
As many of as many
of the youngsters in these
days, they have been brainwashed regarding this ideology
of being very, very quickly in making takfir
of the people whether they fall into Masih
or whether they fall into an act of
kufur.
I mentioned last week 5
preventions
that prevents a person from
becoming a kafir even if he falls into
an act of kufar.
The first one was Jahal,
ignorance.
Zayd
that has just entered into Islam, he can
fall into act of kufr.
He might call on to Jesus
or he might call on to Buddha.
Out of what? Ignorance.
Or he might say some wordings
that
if a person
was to say it while him knowing the
issue, could take him on the father of
Islam.
But this person says something or he does
something an act of kufr,
but you cannot declare him to be a
kafir. Why? Because he's jahil.
He's ignorant.
He doesn't know the reality of the situation,
or he doesn't know that if he does
this, he will leave the fold of Islam.
And likewise, Allah Subhanahu Wa Ta'ala,
he sent messengers to the people before us
so he can be a Hijjah against them,
a plea. Everybody gets a fair chance.
Everybody
gets a fair
chance. Like Allah Subhanahu Wa Ta'ala he mentioned,
We went from those that punish
except after sending a messenger. What was the
messenger?
They are those who give glad tidings, so
the people they don't have a plea after
it. They don't have an excuse after the
messenger is sent.
He is like a plea. He makes it
clear to them. He clarifies it for them
whatever they're doing. If they carry on after
that, Allah subhanahu wa ta'ala will punish them.
And this is like a way of establishing
a proof.
Maybe those before us were excused at the
start. Why? Because they were Jahil.
Because they were ignorant. But when Allah Subhanahu
Wa Ta'ala sent no or lot
and the rest of the messengers,
they were sent in order to teach the
people,
to establish the proof, to clarify for them
what is right and what is wrong.
So this issue about Jahal is very important.
Not that every time a person falls into
an act of kufr
or in an act of Masiyyah,
we jump on the bandwagon, all guns blazing,
this person's off it, or he's a kafir,
or he's left the father of Islam. It's
very, very dangerous
to say that person is a kafir
When he's not deserving to be a kafir,
it is a very very dangerous issue.
Sheikh Muhammadullah
used to say,
it is Awan. It is lesser of a
danger that I say that a kafir is
a Muslim.
Then say that a Muslim is a kafir
or someone has disbelieved.
Why if if I say this person is
a kafir, what does that mean? You can't
pray on him. You can't seek forgiveness for
him. You can't marry him
etcetera. Allah
become deprived from this person.
So this issue is very very important. The
prophet
he said
Muslim
Whoever says about his brother that he's a
kafir.
If it is true, then it's okay. Otherwise,
it goes back against him. It goes back
against him. So this issue is very very
important.
And likewise, Allah Subhanahu Wa Ta'ala has made
wajib upon us the song.
The song is established
in a particular time in the month of
Ramadan.
The song that is wajib upon us. You
can you can only do it in the
month of Ramadan.
Unlike what you find Nawafil,
superrogatory,
fastings
that you do at different times
of the
year. And likewise, Hajj
is performed in a specific time
from the pillars of the religion.
Raib.
Number 27.
When it is said to you, what is
iman?
Say, it is utterance with the tongue
and belief of the heart
and action of the limbs.
And it increases
with obedience and decreases with obedience.
Okay.
This is the meaning of iman. Iman
has pillars
that were gonna come and take
at number 28.
But the meaning of iman is very, very
important that a person knows because a person
can fall into major misguidance if he doesn't
know.
And I'm gonna bring a few examples regarding
this issue.
The sheikh now he mentioned, it is utterance
of the tongue
and belief with the heart
and action of the limbs.
If I say,
where is that coming from? Is it coming
from my
feet,
Or my tongue?
Or my
belly?
Who can who can answer this? When I
say where does it come from?
It comes from the tongue.
Okay.
And the other thing is that I have
to believe
the meaning of What
does it mean? That no one has the
right to be worshiped except Allah
If I believe in my heart that I
can worship besides Allah
someone else.
Have I believed the meaning of
The answer is no. Okay? So these two
things are very, very essential.
The third thing, I have to act upon
it. We took in our previous lessons that
He has conditions.
Okay?
Means that I don't
go worship others or someone else besides Allah
It's like It
has to be acted upon as well. I
have to do it with my limbs.
I have to do it with my limbs.
So I say
with the tongue. I believe the meaning of
and likewise act upon it.
If I say,
for example now.
And likewise, I believe
but I go to someone's grave,
and call on to someone else.
Have I fulfilled the conditions? The answer is
no. Because why with my limbs I haven't
done it. I haven't acted upon
the meaning of Is
that clear, hon?
Is that clear? And
likewise,
if I go and pray to someone else,
even though I say
and I believe the meaning of
but my actions do otherwise is not gonna
benefit me.
This is why
the
even
though they said
Okay? You find different
* who only say that the meaning of
Iman is to say.
So anyone that says la ilaha illallah, harasses
a Muslim.
Whether he acts upon it, whether he goes
to the grave, or whether
he has hypocrisy in his heart.
If we was to say that the meaning
of
is only utterance of the tongue, what does
that mean?
That the come
into Islam.
And those
who believe that Ahmed,
or there's a person coming after the prophet
called Ahmed. Even though they say, they're Muslim.
And likewise,
the
why? Because they say Do
You understand where I'm coming from?
These three meanings are very very important
that go under the meaning of iman.
And likewise,
you find some that say that the meaning
of iman is just to know Allah
If you
know Allah subhanahu wa ta'ala, then you are
fulfilled
and of the meaning of
which is a very, very, very big dalal,
misguidance.
If we was to say that just knowing
Allah Subhanahu Wa Ta'ala,
we've made the of the iman.
What does that mean? That shaitan comes into
the religion? Because he knew Allah
was the lord.
He said,
and by the mighty of my lord,
I'm going to mislead you a lot. He
knew Allah
was the lord.
And likewise, you find some of the Christians,
they say, our lord is
Allah. By the same time, they got other
beliefs
connecting to this
type. And likewise, the mushrikeen of Quraysh.
Whoever from the worst of the people,
they believed that Allah
is the almighty sustainer.
Okay?
They believe that, and they knew that Allah
provides for them, etcetera.
But they had intermediaries between them and Allah
which was the reason why they never entered
into Islam and they were kufar.
So these
3 shurut,
3
issues that I mentioned here are very, very
important that a person knows regarding Al Imam.
Taib.
Carry on reading.
That is
utterance of the tongue and action of the
limbs is the hadith of Abu Hurayra
that the prophet
said,
iman
is 70
some or 60 some branches.
The best of them is statement of.
If you look carefully, Ahwan,
is from the utterance of the tongue,
and the lowest of them is removing something
harmful from the past.
Here the prophet brought
a few examples of iman,
and he mentioned these type of examples.
And the lowest of them is there is
to remove something harmful from the path.
Why is this? Action with the limbs
or utterance of the tongue removing something, from
the path? Action of your limbs.
Nam, jayid.
And shyness is a branch of iman. Where
does shyness take place?
In your heart. In your heart. Okay? So
in this hadith, we find what? The three
things that the sheikh mentioned you find in
the hadith.
And these are like
the branches of iman.
And the proof
that it is belief of the heart is
the hadith of Umar Radiallahu Anhu,
which was previously mentioned
pertaining the pillars of Iman and the statement
of Allah Subhanahu Wa Ta'ala.
And then Allah Subhanahu Wa Ta'ala mentions
and put your trust in Allah alone
if you are believers.
Where does the trust take place? With your
leg,
with your hand, with your arm?
Trust. When a person puts trust in Allah,
where does he do it? In his heart.
So this is belief.
Okay. Taib. And it has been narrated on
Anas ibn Malik Radi Allahu Anhu on the
prophet sallallahu alaihi wa sallam that he said,
the sign of iman is to love the
Ansar,
and the sign of hypocrisy is to hate
the Ansar.
Okay. Hating and loving, where does it take
place? From the heart.
And the proof that it increases with obedience
is the statement of Allah Subhanahu wa
The believers
are only those who when Allah Subhanahu Wa
Ta'ala is mentioned,
their hearts are full of fear.
And when his verses are recited to them,
it increases them in iman,
and they put their trust in Allah
alone. Also from the beliefs
of a Alai Sunnah,
and likewise the salaf, is to believe that
the iman, it goes up and down.
It goes up and down.
Okay? As for saying other than this, it
can lead to major misguidance as well. I'm
gonna bring a few examples
when I finish reading this chapter.
He is the one who send down tranquility
into the hearts of the believers
so they may increase in Iman.
And Allah says,
and
so those who believe may increase in iman.
And the proof
that it decreases
with disobedience is the proof that it increases.
It's very well known if something increases, it
comes back down as well.
Like, something logical, that if something goes up,
it comes back down.
Before he increased, he was deficient, the iman
al Bukhari.
In the book of iman,
in a Sahih said in chapter 33,
so when he leaves off something from perfection,
then it is deficient.
And the hadith of branches of iman, which
we just mentioned in the hadith of Abu
Sa'id al Khudri,
that the prophet
said, whoever amongst you sees an abomination,
then let him change it with his hand.
And if he's not able, then do so
with his tongue, and he be not able,
do so with his heart. And that is
the weakest of iman.
That is the weakest of iman that shows
that a person's iman has come down.
When a person sees an evil, he doesn't
change it with his tongue
or he doesn't change it with his hand.
And if he doesn't change it with his
heart, this person's iman has come very, very
down.
Very, very low, which shows to you that
the
iman has become decreased.
Number 28,
when it is said to you how many
are the pillars of iman,
Say 6 pillars.
And the proof is the hadith of
That the prophet
said, Jibril had asked him about iman. So
he said that you believe in Allah
and his angels
and his books
and his messengers in the last day, and
that you believe in divine
preordainment,
the good and the evil thereof.
He said, you have spoken the truth.
And in the hadith is
transmitted by Buhari and Muslim from the hadith
of Abu Hurair
Some of the issues are mentioned in the
hadith except
the books.
We've seen the Quran.
Most of the issues that are mentioned in
the hadith are from the unseen
are from the unseen.
These affairs of the unseen, even though we
haven't seen it
or we have come across it, It's upon
the Muslim to believe in it. It's upon
the Muslim to believe in it. Allah subhanahu
wa ta'ala has praised those in the Quran.
Those
who believe in the unseen
and establish the prayer,
and they give the zakat.
And from what we have given them, they
spend
them. Until when Allah subhanahu wa ta'ala mentions
after a few
ayes These are the people that are guided,
and they are from those who are successful.
Whether
Allah
says in Yomul Qiyamah, a person will be
pulled from his face,
the individual
that used to enjoying the good, Naim, at
the same time,
he would do it. He will be shot
in the hellfire.
And the example of the person's face being
pulled
and being shot into the hellfire, the individual
that used to
read the Quran, or used to learn the
religion of Islam, in order for a person
or this individual to be said, he's a
or he's an island, this individual will be
pulled from his face and chucked into the
al fire.
These are from the affairs that we don't
see today.
And Allah mentioned to us it will happen
on yomulkayama. Things like this, and likewise the
angels,
and likewise
the yom al qiyama,
a person being resurrected,
and likewise the pond. We will come to
it in
the near future in detail
regarding some of the affairs of the akhira.
All of these things we don't see
at this very moment, but Allah
has informed us. He's taught us in his
book.
The prophet
has mentioned in many many hadith,
the
The path that a person goes
on,
which is between
him and the
Jannah. And under it is the hellfire,
and you find on both sides, kilab,
pulling a person into the hellfire. All these
things that we don't see today,
we have to believe in it even though
it is not visible to us in this
very day.
This is like in contradiction to many of
the dulal,
those that are misguided,
who say other than this, some people hold
the belief that everything that's gonna happen at
Yomul Qiyamah, there's no purpose to it, or
it's abbath. It's absolutely. There's no aim of
it. It's not true. Things like that. This
goes against the actual belief that is upon
a person to believe
in and affairs that are mentioned in the
Quran.
Babe. Moving on swiftly to number 29.
When it is said to you, what is
the definition of Ihsan?
Between a slave and his lord.
Say it is that you worship Allah
as if you see him.
And even if you do not see him,
then indeed he sees you.
And has come in the hadith of
in Muslim hadith number 8.
We proceed after the adhan.
What
is the definition of Islam
between a slave and his lord?
Say it is that you worship Allah Subhanahu
Wa Ta'ala.
If you see him, and even if you
don't see him, indeed he sees you.
As has come in the Hadith of Umar
ibn Khattab
in Muslim
hadith number 8.
This is the highest level
that a person can reach.
As we mentioned earlier,
when the sheikh he mentioned
that
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.
Do you worship Allah
as if he sees
you. And if you can't see him, Allah
sees you.
A person
might worship Allah
due to the surrounding that he's in.
When he's around the people,
you might find that he has a lot
of Iman.
Okay? But when he is not with Allah
or when he is not around the people
he might act differently,
etcetera like that.
And some people might do things in the
Samra
While they are alone,
they might do intihak of Maharimillah.
Like, they might do bad things.
They might do bad things and things like
that.
Thinking that Allah Subhanahu Wa Ta'ala is not
watching him when he's alone in the dark.
But when he's in front of the people,
he will restrain.
This person hasn't reached this level
which has been mentioned in this point.
Rather, Allah subhanahu wa ta'ala can see a
person
whether it is in the dark,
whether it is in the light, he's the
own hearing or seeing.
And likewise, Allah subhanahu wa ta'ala mentioned in
the
When the person
says things
in seclusion,
or he says it
openly,
Or he says it, hiding
in the night.
The point is that Allah Subhanahu Wa Ta'ala
knows everything that a person might do.
Whether you are under your blanket,
watching whatever you're watching,
or whether you are
doing it openly in front of the people.
That person might see you
and might not see
you according to the occasion,
But Allah
sees every single thing that you do,
whether
it is in seclusion
or whether it is
in public.
So a person
needs to know this and likewise contemplate on
it.
Doing things
in seclusion and then leaving off
when it's public,
thinking that Allah subhanahu wa ta'ala doesn't see
him, this is something that is deficient in
this person's religion.
Number 30, when it is said to you
what is the ruling of reviling
Allah Subhanahu Wa Ta'ala and reviling his messenger
and reviling his deen or mocking that.
Say, this is a major disbelief.
Whoever does it intentionally
has left the religion of Islam
And the proof is a statement of Allah
Say, is Allah, and his verses and his
messenger that you are mocking.
Make no excuses. You have disbelieved after your
belief.
This also has become very common in our
time, and people find it to be entertaining.
Someone might come out
on public TV and start making joke of
their religion,
thinking that making people laugh is gonna benefit
him, or
doing this act has no effect on his
religion.
And we've seen it happen as well.
Seen it happen many, many times.
And they think this is something
that is a joke.
One of the reasons
oh, the Saba of Nazul, the reason why
this ayat came down
is mentioned in a hadith, which was narrated
by Jareel on the authority of Abdullah ibn
Umar.
And it was with the Tabooq expedition
of Tabooq when they went out for jihad.
One individual
stood up and said, I haven't seen
more
cowardly,
lying,
fat
people than the Sahaba.
This is what this person said.
I haven't seen more cowardly,
fat, lying people than the Sahaba.
He's seeing this in the middle of the
Sahaba, and the prophet Sallallahu Alaihi was telling
him he's not far off.
So one of the Sahabas got angry and
he said,
You are a hypocrite. I'm gonna go and
tell the prophet
So this individual was taken to the prophet.
And what happened?
The prophet didn't give him any excuse.
Said, I was only playing, I was only
joking.
Allah subhanahu wa ta'ala says,
And if you ask them, they will say,
I was only joking, I was only playing.
So the prophet
kept on riding his camel even though this
person
is saying to the prophet
I was only playing and joking.
And the prophet kept on repeating
And why are you mocking Allah subhanahu wa
ta'ala
and his prophet and his evidences?
This is the prophet the prophet sallallahu alaihi
wa sallam will reply to him.
Have no excuses.
Do not be pardoned. You have disbelieved after
iman.
Here in this case, the prophet sallallahu alaihi
wa sallam didn't allow him or didn't make
any excuse for him even though he was
joking and playing.
And we can understand the extent and the
danger of this issue.
And in this time, we find people joking
around, and they think they think it's like
something amusing.
They come on TV in front of 1,000,
1,000,000,
billions are watching them and they're mocking the
religion.
I remember a few years back,
couple of years ago,
when I was playing football,
every time
one person scored
or this individual scored a goal,
he would put his hand up into the
sky, act like that he's a Christian.
And he would say that the Quran is
a Harry Potter book.
What is Harry Potter book? It's a book
of Sir.
Those that used to watch the show or
know about the show or read the book,
we all know what Harry Potter talks about.
That's the reality he talks about, which is
kufr.
And this book they
try to talk about a lot in the
movie is a book of Seir.
And the funny thing is, Yajuan,
in our schools,
we are brainwashed
and they make us love these kind of
things. Harry Potter book and Disney World. If
you just think about it one time and
contemplate on what it is actually, a
sehr. What's Disney what's Disney World?
It's a type of sehr.
Magicians are running up and down,
sorcerers,
and things like that. Unlike with Harry Potter
book,
and it was everywhere you go. You go
outside, you find posters on the buses, you
find it is there.
One book is coming after the other episode
1, 2, 3, 4, 5.
The youth are so grounded in it. They're
so stuck onto it
and you find people coming out.
Little boys.
He starts he starts saying like, some of
the statements they were saying in the things
like this.
These are like some of the statements they
actually use inside the movie in order to
make Sahir.
And we don't see
any problem with it. And we're saying it
like it's something normal.
Even though the kids, they don't know what's
actually going on.
But this is like some of the ways
and the
of the in order to mislead the people
at very young age.
We were grown up to love Disney World.
That's the reality.
The sorcerer,
the magician,
we pick up a wand, we start doing
this.
It's become something normal.
And likewise, there's no difference between a person
being Masihan or Jadun.
Sheikh Mohammed bin Abdul Wahab, he singled out
this issue in his book
Islam.
And
inshallah, if
Allah makes it easy for us, we're gonna
study the book in the near future.
And mentioned at the end, there's no difference
between a person doing it out of joke
or being serious because like I mentioned to
you the story
now of the reason of this ayah coming
down, the individual was joking.
He was saying,
He was only playing with only joking. But
Allah Subhanahu Wa Alaihi
Wasallam didn't give him an excuse
and he said he disbelieved after Iman.
So it's a very, very dangerous issue
of mocking the religion of Allah Subhanahu Wa
Ta'ala
Whether it is his book,
whether it is
the prophet
or whether it is the ayat,
evidences,
the signs,
or even me to say, for example now,
some of the examples that they bring.
To find sunshine in winter is something foolish.
To find sunshine
in the middle of winter is something foolish.
We expect to have in winter what?
Miserable day to be cold,
things like
that. But
Allah
out of his wisdom, he brought sunshine.
And he's the individual that is responsible for
what? Bringing the sunshine on a cold?
Winter day.
So this person by saying now, this is
foolish,
is going back to who?
Allah Subhanahu Wa Ta'ala. Because he
is the one that controls and and alternates
the affairs in the cosmic universe.
So saying
things like that
is what mocking Allah
And likewise,
mocking a person.
Not in every case
If you're speaking about a person's personality,
whether it is a righteous person or not,
saying,
oh, that sheikh is quite fat, you know,
or something like that.
This won't take this person out of the
fold of Islam,
but it's from the major sins
to mock a person.
Allah subhanahu wa ta'ala says in the Quran
All you believe do not mock
each other.
Okay?
Do not mock each other. But if this
person
is mocking
some of the signs
or some of the practices of the prophet
upon this person,
meaning now he's wearing a Khamis.
You find some people they say, oh, mate,
why are you wearing a skirt?
Things like that. They mock the Khamis.
And you find Muslims, they say that as
well. He knows it's a Khamis. He knows
the the prophet Sallallahu Alaihi Wasallam wore wore
it, but he's mocking him.
Just why to make a joke out of
him?
Or his beard.
He's mocking his beard. You've got an upside
down head. Some of the same as the
our own brothers, sometimes they say.
Upside down head meaning, you know, a person's
got hair on the top, but his head's
upside down, he's got hair at the bottom.
So this is the issue
where a person now is mocking the signs
of the prophet Sallallahu Alaihi Wasallam or his
practices.
This is when it becomes kufur.
Because why? The prophet sallallahu alaihi wa sallam
done it from his practices
and now you're mocking it.
I hope you understand the elaboration. Not in
every single case a person,
falls into kufur.
When you're casting a person
personality or taking a mick out of his
personality, that's something else.
But when it comes to mocking a person
due to him
having some sort of accordance to the religion,
that's a bit different. That's when it becomes
disbelief. And inshallah,
when we study the book of Islam,
we will
go into
it in detail.
Taib.
Number 31, when it is said to you,
what is the reward of the believers and
what is the reward of the disbelievers
on the day of
resurrection?
Say the reward of the believers is paradise
in the uppermost heights.
And the proof is the statement of Allah
Subhanahu Wa Ta'ala
Verily those who believe
and do righteous deeds. Those are the best
of creatures.
Their reward of their Lord is garden of
eternal abode.
Beneath which rivers flow abiding therein forever.
Allah being pleased with them,
and they with him,
that is for who he fears his Lord.
And the reward of the disbeliever
is the fire
in the lowest of the lows.
And the proof is the same in Allah
Subhanahu wa ta'ala
And those who disbelieve for them is the
fire of *. Death will not be the
creed of them so that they die nor
will its torment
be lightened for them.
Thus, do we
reward every disbeliever
And the proof
that paradise is in the uppermost heights is
a statement of Allah
And indeed,
he saw
him another time at the low tree of
the utmost boundary
and the refuge of paradise.
And the proof that the fire is in
the lowest of the lows is the Hadith
of Al Bara. That the prophet
said, in that we she enraced of his
lord.
Write down
his record in Sejeen,
the book of evil deeds in the lowest
earth
transmitted by Ahmed.
And we do not confirm
the paradise
or the fire for someone
except
for who he
or for he who. The proof attest for
him because of the statement of
and do not pursue
that which you do not have knowledge
in regards to it.
Some Akham related to the Nar and the
Jannah.
From the beliefs
of
that the Jannah and Nar already created.
That the Jannah and Nar already created, and
they are here as we speak.
Allah subhanahu wa ta'ala, he mentioned in the
Quran,
and hasten
to good deeds
and also the paradise until where Allah
mentions it has been prepared
for those that are pious.
The and the point is that Allah
used a past verb
to show you that the Jannah is already
created.
And likewise, we all know the story of
Adam
that he was in Jannah and he got
taken out,
which also shows that the Jannah is already
created.
As for the proof
that Jahannam is also already created Allah
mentioned in the Quran
the hellfire that has already been prepared for
the disbelievers.
As for what the Sheikh mentioned at the
start,
the end, sorry,
and we do not confirm the paradise
or the fire
for someone except
for he who is the proof attest for
him because of the statement of Allah subhanahu
wa ta'ala.
We cannot say
even if a person is doing bad
and he dies upon Masiyyah,
disobedience,
okay? That this person is in the hellfire.
This is from the creed of the Khawarij,
Those who may take fear of the people.
Okay? Those who may take fear of the
people.
Okay. Sorry about that. Those who may take
fear
of those who
committed disobedience,
Maasi.
Right? We
believe
that
a person,
if he falls into Ma'arsi
and he dies upon Ma'arsi, he's under the
will of Allah Subhanahu Wa Ta'ala. We cannot
say this person in jannah or in the
hellfire.
Except for the for those who Allah
mentioned are from the people of the Jannah
or from the people of the * fire.
We
have the 10 where the prophet
mentioned that they are from those who are
from the
people of
Jannah. Taib.
And likewise we have clear indication that Abu
Jahl,
okay, It's in the hellfire.
Is
from the people of the hellfire. Nam. Why?
Because we have clear proof indicating so.
We can't do that to anyone else.
Is that clear, Akhwan? Because we cannot
know if Allah subhanahu wa ta'ala will forgive
this person that has died upon Masya.
As for a person that's died upon kufr
and shirk, that's clear cut.
Is that clear,
Kwan? But in the 5 minutes left, I
just want to quickly mention something.
That's also becoming very very widespread within the
community
and our brothers. And especially those young people
who just recently started practicing.
Is this issue of blowing yourself up?
Some people, they ascribe this to their religion,
and they have a few doubts regarding this
affair.
And the young minds, and likewise those that
just started practicing, they think this is something
that will get you closer to Allah.
Shortcut to Jannah.
They think it's a shortcut to Jannah.
Why do I have to keep up or
put on with this life?
I've lost my job. I'm gonna go blow
myself up. Shortcut to Jannah. I'm gonna go
to paradise.
Or things like that. When he's had enough
of his, life, or even though they haven't
had enough of their lives, they go and
do this. They think they're getting into Jannah.
This issue about suicide bombing,
if we take it back against the Sharia,
we will find that Allah subhanahu wa ta'ala
tells us not to kill ourselves.
Allah says in the
Quran, Do not kill yourselves.
For indeed Allah subhanahu wa ta'ala is merciful
to you.
And whoever does that in oppression to himself,
we will blaze him with blazing fire.
Right?
At the same time, the prophet
mentioned
Whoever kills himself with iron,
hadid,
he will be punished with it on yomar
qiyama.
When a person blows himself up, what's he
using?
Wood.
He's using iron to blow himself up.
Nam?
And he's using metal and things like that.
And this clearly goes under the hadith that
is mentioned here.
And, likewise,
you find them they do it in places
like Britain
where there could be Muslims,
and it could be killing an innocent soul.
That time when the 7 7 happened,
in London.
King's cross.
There were actually Muslims there
They got killed
because of some of the actions that these
people they've done.
And likewise, he absolutely destroys the image of
Islam.
Wallahi, you go up to some people,
old woman.
However, my friend was telling me this. He
had a past experience.
He said to the woman,
please tell me your honest opinion of Islam.
You know what she said?
A man that's holding grenades
and he's holding an AK47.
This is what comes to my mind when
I hear Islam.
Why? Because of some of the actions of
the people they do.
They've absolutely destroyed the image of Islam and
the people they think this is part of
the religion.
They think this is part of the religion.
And a lot of people here in Britain,
the correct dua hasn't been brought to them.
Why? Because of some of the things they
have seen.
Some of the things they have seen
and they still need the Ummatul Ujja. They
still need the proofs to be established against
them.
So it's very very important that a person
tries to portray
the best image of Islam.
He uses Hikmah.
He uses wisdom in his dawah.
Not every time when you see a disbeliever,
you go and beat him or you shout
at him. The prophet sallallahu alaihi wa sallam
He
wasn't like this. He was very, very easy
with the people.
He never used to chase them out the
religion.
You tell them slowly, slowly. Do not make
it hard upon the people.
The prophet
mentioned,
Make it easy and don't make it hard.
Give them glad tidings and do not make
them flee away.
So you start with them very, very slowly.
Try to make them understand the religion of
Islam,
and do not make it very very heavy
upon them until they flee away.
Because if a person does that,
he will only burden himself. The prophet
said, I'll conclude by this.
This deen is easy.
A person should not
make it severe upon himself.
And when he does this, he overturns him.
It will only overturn him.