Abu Taymiyyah – Al Mubaadi Al Mufeedah 9
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Mohammad.
A quick apology for last week.
Gotta be ill. Wasn't able to attend the
lesson.
But inshallah, we try to cover
as much as possible
today.
Before we go into number 32,
the Sheikh,
he quoted an
where he
Do not
follow that which you do not have knowledge
of. The shy from the eye is this,
that person,
in whatever case it might be,
he doesn't speak without knowledge.
Regarding an issue
that he has no knowledge about,
he does what Allah
has told him to
by returning it back to
the
people of knowledge.
Whether this person is a army,
a common folk,
a general person,
or he is from those that Allah subhanahu
wa ta'ala has bestowed upon them
knowledge.
Allah subhanahu wa ta'ala says in the Quran.
Ask the people of knowledge
if you don't know.
With proofs
and evidences.
And likewise mentions in another hadith.
And
when it comes to them,
something related to public fear
or safety,
they announce it to the people,
or they begin to indulge
in these affairs?
Had they only returned it back
to the prophet
and the
those of the
those of the likewise the leaders.
You find
many people
especially
those
who have just become or started to seek
knowledge,
as soon as an affair pops up,
they are very very quick
in indulging into the
affair, start speaking without knowledge,
he might accuse a person,
He might accuse
a person of being such and such,
when in actually the case is there's absolutely
no basis regarding it.
And likewise, if we look at the the
ideology
of the righteous
and previous predecessors
and what the prophet
has taught us. This is Khalaf.
This
is in contradiction
to what many of the people they do.
As soon as an affair pops up, they
jump on the bandwagon
all guns blazing.
He might
call a person a Muftedir,
an innovator,
or might go as far
as making takfir
calling this person a kafir
or even calling him a mumaya
or calling him a person
that waters down
the ideology
of the righteous predecessors.
But in the real case, there's nothing behind
it, and this person, he speaks without knowledge.
So a person needs to be very very
careful what he says,
of what he does, especially when these major
affairs,
they come along.
The prophet
has told us to be very very careful.
It was narrated by that
the prophet
he said
and being hateful is from the shaytan.
And likewise mentioned in another hadith
which was narrated by Muslim
When the prophet
said,
within you is 2 characteristics.
The Allah subhanahu wa ta'ala loves
The meaning of he
mentioned
in his explanation.
Meaning very being very careful, and likewise, not
being very quick
on making rulings
upon the people.
And likewise,
the meaning of Al Anat, which is very
important, Imam An Nawir Rahmatullah
mentions
being very careful
and leaving
off being hateful.
So a person, when he makes a ruling
upon a person,
he needs to be very very sure,
especially
this person will fall into accusations
regarding a person, and it could be the
reason why this person comes on yawmulkayama
and takes your deeds. We all know the
hadith within Sahih Muslim.
When the prophet
talked about a person that is bankrupt.
So So when the Sahabi was asked, he
said, a person has no money and he
has no wealth. This person is a bankrupt.
The prophet
he said,
rather a bankrupt person is a person that
comes on your
where he has good deeds,
and his good deeds are taken away.
Why? Because he oppressed this person. He spoke
about this person. He accused this person, or
he backed by to this person.
Until this person will have no deeds,
the people will will be giving him their
sins.
So a person needs to be very careful
of what he says regarding any person, and
he needs to have Bayanat,
he needs to have Bayanat
proofs and evidences
regarding any affair, especially when talking about the
honor of the people.
Taib.
And likewise going back
Just a minute. Just going back to the
where Allah subhanahu wa ta'ala said, ask the
people of knowledge
with proofs and evidences. Whether this person is
a general folk or
he is a person of knowledge. Naram.
Even the general folk, when he asks
an about any affairs, he asks this in
a way where he's trying to seek the
proofs. He doesn't ask him, what is your
opinion regarding this issue? This is not knowledge.
The
he asked this person regarding what is the
closest to the half, what is the closest
to the proofs. So, this has to give
him a proof. This is what Imam
he
mentioned
in his book
even regarding a common folk, he asked for
the proof of what is closest to the
proof.
Okay. Tabe, regarding the ideology, the rabbi asked
the Takfir is here,
meaning those that are very very quick,
or
they make Takfir of the people
due to sins
and other things like this and mostly goes
back to the ignorance that they declare a
person to be a when
he actually isn't and this is a very
very dangerous issue. The The prophet
he
mentioned in the Hadith
Muslim
Whoever says about his brother that he's
a
if he says due to,
basis, otherwise, he goes back against him. So
So we understand from this is a very
dangerous issue that we declare a person to
be a kafir,
especially in a case when this person is
not deserving so. So the brother asked, what's
the advice
regarding sitting around them or being around them
or befriending them, etcetera.
Some of the salaf used to say,
whoever befriends, he gets pulled toward this person.
You might not be upon the same ideology
as them but in a manner of time,
in a manner of time
or as the days and nights they go
on, you will find a person who will
start to adopt these things. Why? Because he
begins to like them, or he's not able
to defend
himself against the doubts that comes to them.
So a person, until he becomes firmly grounded,
yahani, he doesn't go to them or debate
them or tries to sit with them.
Because if a person does that, all with
all that will happen, this person will give
him Shubaat, he will not be able to
defend himself against this issue, and he will
not be able to differentiate
that which is haq, that which is ba'til.
For example now,
they will make you believe
even though the apparent of
the shows or goes in accordance to what
they say which is actually
not correct. Allah subhanahu wa ta'ala he mentioned
in the Quran.
The individual
that makes a mistake.
This is the what is apparent in the
ayah.
The individual that commits a evil deed,
and he becomes overwhelmed
by his mistakes.
These are from the people of the *
fire.
Here in the eye, it says whoever does
a bad deed. And what do the Takfiris
do? What do the Kawaris they do? If
a person falls into a mistake or a
misbehavidis,
this person is a according
to them. When we go back to the
of the salaf, like in the books of
or what
do you find?
That the intended purpose
or purpose regarding this ayah
or regarding the word, it means shirk.
It means shirk, which is very well known
that if a person dies upon shirk, Allah
will not forgive him. The shahid is they
will get ayaat like this
when the apparent of it is haq or
it goes in accordance to what they're saying,
but it actually isn't. Why? Because it goes
against the understanding of the Sahaba. So a
person needs to be very very careful
of who he sits with and likewise, who
he befriends. The prophet said,
a person is upon the religion of his
friend. So he needs to be very careful
of who he befriends.
And like there's many many hadith, the salaf,
they warned us regarding sitting with the people
of desires, seeing with the people of
Abba, he mentioned do not say with the
people of desires for indeed, they begin they
bring a sickness to the heart. So inshallah,
stay with your brothers, stay with those
who are upon,
the pure
way of the Sahaba, who try to the
best of their ability to stay upon the
proofs and evidences,
and tell inshallah ta'ala, Allah
gives you tawfir,
and likewise gives you so you are able
to call these people
who are mostly upon ignorant, especially those
who are in
Nottingham and other than
them, with proofs and evidences.
As for,
the issue about latent in the salat, Allah
has mentioned in the Quran
has been prescribed upon a person
that he establishes it upon his correct time.
So whether it is any prayer person tries
to pray it in his correct time and
doesn't exceed,
and likewise,
doesn't,
go against or go over the boundaries
of when Allah subhanahu wa ta'ala prescribed the
prayer. He prays in its exact time and
doesn't lateen it it.
Taib. Number 32.
When it is said to you
how many abodes are there? Say 3.
Number 1, the transient abode of this dunya.
This life and the proof of the statement
of Allah subhanahu wa ta'ala.
And this life is only an object of
deception.
The abode of the
between this life and the hereafter.
And the proof is a statement of Allah
And behind them is a a barrier
until the day they are resurrected.
Number 3, the permanent abode and the proof
is a statement of Allah subhanahu wa ta'ala
informing
about the believer
from the people
of pharaoh.
Oh my people, truly this life of the
world is nothing
but an object of enjoyment,
and verily
the hereafter is the permanent
abode.
May
Allah subhanahu wa ta'ala preserve him. He mentions
to us the 3 abodes.
This dunya,
we are all living in this dunya.
We are all living in this dunya, and
this is the first of the 3 abodes
that the sheikh is trying to indicate to.
As for the second one, is the Hayat
al Barzakh.
The life between,
the life that we're in, and the life
of the hereafter.
A window
after that, basically the
And when a person's entered into a jannah
or hellfire.
There's a life that a person is in,
which is in his grave, which is after
this life.
And then you have the 3rd part,
which is the life of the hereafter when
a person enters into jannah, and he stays
in there forever and ever.
As for number 33, it clarifies and explains
more
of what is mentioned in 32.
When it is said to you where is
the first of the dwelling places of the
hereafter?
Say the first of the dwelling places of
the hereafter is the grave.
And the proof is a hadith
of
that the prophet
said, verily the grave is the first of
the dwelling places of the hereafter.
If he is safe from it, then what
is after it is easier than it.
And he and if he is not safe
from it, then what is after is harder
than it.
What is your belief concerning the punishment of
the grave and his delights?
Sir, I believe
that it is true for he who deserves
it.
And the proof is the hadith of Aisha
Radiallahu Anha
that she asked the messenger of Allah
about the punishment of the grave.
So he said the punishment of the grave
is true.
And it has been narrated on her that
the prophet
used to seek refuge from the trial of
the grave and the punishment of the grave
from the trial of Al Masih Adijal.
And in it is in the confirmation of
the punishment of the grave and the trial
of the grave that the trial of major
dajjal.
And from the proofs of his delights in
the hadith of Al Bara,
and as for the believer, it is said,
adorn him from paradise,
and upon him for a door to paradise.
Then some of its plea pleasant odors and
breezes come to him, and it will be
made spacious for him in his grave as
far as he can see.
Here, the
clarifies to us
that ever given the delights.
And in his grave.
A punishment in his grave.
From the
the
is that a person
believes
that there's gonna be a life
after his life in his grave, which is
a second abode where the Sheikh mentioned in
number 32.
A person is either punishing punished in the
grave,
or
he is what? Given the delight.
Those that were believers,
those that done good, are gonna be
given the delight in the hereafter.
As for those
that were Kufar,
and likewise,
they will be punished and likewise hit
with a hammer
in their foreheads.
Like the prophet he
mentioned
in a hadith
that was narrated by Bukhari and Muslim
on the authority
of Anas ibn Malik and he
mentioned
A person,
a slave,
when he's put in the grave
when he's put in a grave,
he hears the movement of the sandals.
His friends that came to him or to
came to pray or to bury him, they
will go away from him. And the only
thing that this person can hear is the
movement of the sandals of the people.
So what happens after that?
2 angels will come to him, and they
will make him sit up,
and they will say to him, what did
you used to say regarding this person? Meaning
the prophet
So he will say,
I bear witness that he is the slave
of Allah Subhanahu Wa Ta'ala and he is
the Messenger.
So this person will be said to him
and look at your place in the hellfire
Allah
has changed it to be a seat from
the
Jannah.
As for the affair of the munafiq and
the kafir,
the prophet said
The 2 Malaika, they will say to him,
what did he used to say regarding the
prophet sallallahu
alaihi wa sallam?
So why what will he say?
I don't know. And he will say
And we said to him, and
then
He will be hit
with
a iron hammer
on his forehead,
and he will shout
a shouting that will be heard by that
will be heard by everything except the Thaqalain,
except for the jinn and the ins.
This is the affair of the munafiq
and likewise the kafir,
who when he is put in his grave,
he will not be able to answer.
He will not be able to answer, and
he will be hit until he will shout
so loud that it will be heard by
everything except the faqalayl.
Qayb.
And everybody will be drowned in the grave.
They will be asked, who is your Lord?
First question that will be asked is, who
is your Lord? Who is your Prophet? And
what is your religion?
There
are some people that will not be child
in the grave. Everybody will be child except
a few
people that are mentioned in a few hadith.
The first individual
that will not be
child
is
the shahid,
the martyr,
the individual
that died in the path of Allah Subhanahu
Wa Ta'ala when he was in a battle.
And the proof of this is the hadith
that was narrated by Imam Al Nasai when
the Prophet Sallallahu Alaihi Wa Salam he said,
Why is it that all the believers their
child in their grave except the shayid?
So the prophet Sallallahu Alaihi Wasallam replied
Enough
is the strike
of the sword upon his neck
or upon his head, and this is enough.
And and he won't be
basically a child in the grave.
So that's the first category of those that
will not be a child in the grave.
The second category,
the
those that used to guard for the sake
of Allah subhanahu wa ta'ala.
It was mentioned in Sahih Muslim
on the authority of Salman
that the prophet
said,
Guarding
a day and a night
is better for a person
that he
prays
throughout the night for a whole month or
he fast a whole
month. So this is a great formula, a
great virtue
that Allah Subhanahu Wa Ta'ala
had bestowed upon our brothers in Damaj
when they used to guard daily.
On a nightly basis, you would find them
trying to guard the Muslim inn and those
that were living in their village. Those that
were living in their village, they would guard
throughout the night in order
that no one comes along or tries to
kill the Muslimel
or tries to attack them.
And this fa'ilah is not obtained in all
the places.
You will only find it in some places
where a person has been given the ability
and Allah bestow
this upon them.
And he said in the end of the
hadith,
what is
And if a person died while guarding for
the sake of Allah subhanahu wa ta'ala, what
happens?
His actions, his good deeds will carry on
until
So that good deed that he was doing
and he died upon it, it will carry
on until the day of resurrection.
And likewise, we'll be given provision.
And then he said in the end of
the hadith,
He will
be saved
from the fitna of the grave on Yom
Al Qayama.
So that's 2 categories
or 2 kinds of people that will not
be trialed in the grave.
As for the 3rd category,
the prophet
mentioned,
You will be asked about me and you
will be trialed
regarding me and they are those of the
Anbiya. The Anbiya, they're not gonna be asked
about the Prophet Sallallahu Alaihi Wasallam because all
of them were before the prophet Sallallahu
Alaihi Wasallam.
So that's 3 categories
or 3 kinds of people that will not
be trialed in the grave.
First of them is
the individual that was guarding for the sake
of Allah
Yeah. Shaheed, ma'am. The shahid. The martyr
that died, and that is mentioned in the
hadith which is in
narrated by Imam al Nisai. The second one,
the Murabit, and the third one, the Anbiya.
The Anbiya,
the prophets
that came before the prophet salallahu alaihi wa
sallam, and they will not be asked
about them, about the prophet salallahu alaihi wa
sallam.
As for some of the false beliefs,
As for some of the beliefs that we
hear every now and again, which is the
beliefs of
the that there is no or
there's no trial in the grave.
And they say, why when you ask them,
They call this
There are some hadith
where it was only narrated by one Sahabi.
Let me just give you an example.
One of the Sanid,
which is mentioned in
We have a chain of narration of 5
here.
Let's just say
there's only one Sahabi regarding this hadith.
Radhi
Allahu Anhu narrated this hadith
and we don't have another chain of narration
They say because there's only one person that
narrated the hadith, we cannot take from this
hadith and they call it Khabr Ahad.
Some of them they say there has to
be at least 3 Sahabi to narrate this
hadith in order for us to accept it
And there has to be 3 in every
single
touch of the hadith
or in every single level. When I said
in that place of Adam, there has to
be another 3. There has to be another
3.
Narrators,
in the chain of narration.
Until the Sahabi,
where there has to be another 3, which
is absolutely bottle.
We
know in a Musta Al Hadith
they have the Sanad there's no cut in
between them or there's no split and the
author Kaats
they're all authentic,
and they all meet
the shurud, the conditions of our authentic hadith
that we accepted,
whether it is 1 or whether it is
2 or whether it is 10,
and we accept it and we don't have
any doubts regarding this hadith,
which is actually
a very
disturbing affair.
We have the hadith, which is very, very
well known. I
don't think there's a person in this room
except that he has heard about this hadith.
This hadith was only narrated by Omar Ibn
Khattab.
Do we say now we don't accept this
hadith why there's only one Sahabi? The answer
is no.
The answer is no and there's absolutely no
basis
regarding
this
principle they have come with. Inshallah, we carry
on after the
Adan.
But,
back to where we
stopped.
The issue about hadith al Ihad, which is
absolutely something,
something that has been innovated and has absolutely
no basis in their ilmul hadith
or
in the
religion of Allah subhanahu wa ta'ala.
And the only reason why some of the
scholars they mentioned it like in his
kitab,
he mentioned this so just to categorize
the Hadith,
not in order to reject any of them
or anything like this. Raba ibn Hajar
wasn't from a person that would do this.
It was only in a case to categorize
the Hadith where people have taken this, and
they've used it in the wrong context.
And now you have people, they reject the
Hadith even though it's in Bukhari and Muslim.
We all are in agreement that Bukhari
is the most authentic book after the book
of Allah Subhanahu Wa Ta'ala, and still you
find people rejecting the hadith,
the Huja
that it is not
from
the
hadith.
Number
35. When it is said to you, what
is your belief concerning the resurrection and the
reckoning
and receiving the book of deeds?
Sir, I believe that it's true and the
proof is a statement of Allah subhanahu wa
ta'ala.
The disbeliever claim that they will not be
resurrected.
Say yes, my my lord. You'll be certain
you're resurrected,
then you'll be informed of what you did.
And that is easy for Allah
And the 2nd ayah where Allah
Then as for he he he who will
be given his record in his right hand,
he will receive as an easy reckoning and
will return to his family in joy.
As for he who will be given his
record behind his back, he will invoke for
his own destruction and shall enter a blazing
fire.
Some of the things that are the sheikh
is mentioning now is regarding the beliefs of
a person.
A person needs to believe these things in
order to make takherk of his deen. In
order to make of his deen. And the
thing that the shirk he mentioned here is
the issue about resurrection.
There's no person that he will be resurrected
on yomulukayama,
which goes in opposition to the aqeedah of
the philosophers
or those
who base their religion upon philosophy
and upon the
upon their intellect.
They will say this is the abbath or
this is something that the intellect can't bear
and things like that, which is absolutely false.
So the rabbi, we take the ayat and
we believe in it.
Babe, number 36,
when it is said to you, will the
believers see their lord on the day of
resurrection?
Say yes.
They will see him in the vast open
areas of the resurrection
and in paradise.
And the proof is the statement of Allah
Some face in that day will be shining,
looking at their Lord.
And in the 2 Sahihs, from the Hadith
of Jabir ibn Abdillah
verily you will see your lord on the
day of resurrection.
Any
sorry? 5. Okay.
And Muslim has transmitted by the chain of
Hammad ibn Salama
on Thabit
and Abdulrahman ibn Abi Layla on Suhayb.
Now the prophet
said, when the people of paradise are entered
into paradise, Allah will say to them,
do you want me to give you anything
more? They will say, haven't you brighten our
faces?
Haven't you entered us into paradise
and saved us from the fire?
Then he will remove the veil, and they
will be and they will not have been
given anything more belonging to them than looking
at their Lord.
And the disbelievers will not see Allah in
the day of resurrection,
and the proof is the statement of Allah
Nay, surely they will be
veiled from seeing their lord on that day.
This is the belief of our
and from the greatest things,
the person we blessed upon is
to see his lord. The prophet he
mentioned
Every single one of you, one day he
said to the Sahaba when they were sitting
down on a night when the moon was
shining bright.
You are going to see your lord like
you lot are looking at this moon this
very moment,
which clearly shows that a person will see
his lord will
see his lord
And it's not
something
or something correct that a person claims
they have seen Allah subhanahu wa ta'ala in
real life.
This is not something
that has been narrated by any of the
Sahaba,
or if it is something possible,
Allah
He has the ability for everything, but for
a person to say that he's seen Allah
then this is not something
that
has any base in the region.
Okay. There's a
in this issue, there's many many hadith.
Right? You find Aisha Radi Allahu Anha, she
mentioned something regarding this issue. But the call
of Raja,
the conclusion regarding this issue, and the was
the they mentioned it that he saw him.
That he saw him.
Okay.
That he saw him in a dream. That
he saw him in a dream, but he
actually didn't see him in real life.
And the Khalaf is very, very wide regarding
this. And inshallah, maybe next week, I'll try
to,
shed more light regarding this issue.
Okay? Then he said, the second category that
he mentioned, the one that knows most about
the sunnah, the third category,
the eldest
person. Okay. So if you have like a
bunch of brothers,
you look at who's memorized the most
Quran,
then the individual that has a better understanding
in the sunnah,
and then the third one which is the
oldest,
basically goes in that category.
Yeah. He's the one that needs it. Yeah.
Yeah.
No. No. No. No.
Yeah. No. No. No. No. If you would
be a suitable, you would be session to
lead with I mean, the most,
an established person to lead is the individual
that knows the more Quran. Whether it is
10 years old, whether it is 15,
nam,
the one that knows the most Quran, like
it's mentioned in the hadith, he's the one
that leads it. He's the one that leads
the prayer.
The age only comes in in the 3rd
level, and this is what the prophet mentioned,
and the hadith is in
When it is said to you, where is
your belief concerning the noble Quran,
which is in the Mus'haf?
Say, I believe
that it is the speech of Allah Subhanahu
Wa Ta'ala, it is not created.
And the proof is the same of Allah
subhanahu wa ta'ala
when
And if one of the polytheists
seeks your protection, then grant him protection
so
he may hear the speech of Allah
The point of the Sheikh mentioning this eye
is the end of it so he may
hear the speech of Allah Subhanahu Wa Ta'ala.
Regarding this issue, is the Quran created or
is the Quran not created?
The must have,
I'm actually talking the papers,
is created.
But the speech of Allah Subhanahu Wa Ta'ala
is not created.
The speech of Allah Subhanahu Wa Ta'ala is
not created.
Is that clear? I hope you understand the
difference.
When you swear by Allah Subhanahu Wa Ta'ala,
you don't swear by the Mus'af because the
Mus'af is created.
You swear by
Allah
and you swear
by the ayats
of Allah
You don't swear by the
because the is only paper.
And
you all know the story of
when he was beaten
to death.
He kept on getting beaten.
Why? Because he was claiming that the Quran
is not created.
When the Quran is not created,
and you find this in the many of
the books of Ahlul Sunnah regarding this issue
that the Quran is not created.
And you have many many many ayaat which
clearly show that Allah
speech is not created.
There was a group that used to hear
the speech of Allah Subhanahu Wa Ta'ala.
Allah Subhanahu Wa Ta'ala
Quran is not created.
This issue about saying that the Quran is
created can lead to a person leaving the
fold of Islam, which is an act of
Kufur.
Number 38,
when it is said to you is the
Quran Arabic or non Arabic, I'm only speaking
briefly about any every issue because
inshallah the more we move on to other
books and higher books, the more inshallah we
speak about the issue in-depth because a person
might get very, very confused now if we
start going into elaborations
or into too much depth. So now
in this book, we try to learn the
issue. What is the Aqeedah of Har Sunnah?
Where is the Aqeedah
of the Sahaba? What they used to believe,
then Insha'Allah Ta'ala, the more we move on,
the more we learn, the more in-depth that
we go regarding these issues.
When it is said to you the Quran
Arabic or non Arabic. Say it is Arabic
and the proof of the statement of Allah
Subhanahu Wa Ta'ala.
The trustworthy spirit, Jibril, has descended with upon
your heart
that you may be the one as in
a clear Arabic language.
Babe, this Quran, does anyone have any doubt
that the Quran is in Arabic?
No. The Quran is in Arabic. We all
see it. We all hear it.
We all
read the book of Allah subhanahu wa ta'ala.
It's in the Arabic language.
When it is said to you, does Allah
have names and attributes?
Say yes. He has names and attributes that
befit his majesty.
And the proof is the same and of
Allah subhanahu wa
ta'ala
and to Allah
belong the most beautiful names so
invoking
by
them.
And for Allah
is the highest description, and he is the
Allah. He's the almighty and all wise.
And from the Hadith of Aisha,
the man
said, because it is a description of the
most beneficent, and the messenger of Allah subhanahu
wa ta'ala affirmed that.
And his names
are not restricted to a known number.
To us because the statement of the prophet
Sallallahu Alaihi Wasallam, I cannot enumerate
the ways of praising you. Faib. Just briefly,
believing in Allah Subhanahu Wa Ta'ala. We all
know the hadith when Jibril came to the
prophet
he said,
and then he said,
when he told him to when he asked
him about an imam and told me That's
the first thing he mentioned to him regarding
an imam.
Believing in Allah subhanahu wa ta'ala is for
our can. Sheikh Usainin, he mentions
in his explanation.
The first one, to believe in the lordship
of Allah subhanahu wa ta'ala.
To believe in the lordship of Allah subhanahu
wa ta'ala. 2nd, to believe
in singling out Allah subhanahu wa ta'ala in
worship. The third one, to believe in the
names and attributes of Allah subhanahu wa ta'ala.
And 4th, to believe in the presence of
Allah Subhanahu Wa Ta'ala. That's Allah Subhanahu Wa
Ta'ala is actually present.
As for the
issue of
believing in the names and attributes of Allah
Subhanahu wa ta'ala,
a person has to believe in it, otherwise,
he's not a true believer of Allah. He
clearly tells us about himself in the book
of
Allah He clearly tells
us about
himself and his names and attributes in his
book. So we affirm it for Allah
just like he affirmed it. If Allah Subhanahu
Wa Ta'ala tells you
he hears
or he tells you he sees or he
tells you that he has a face or
he has a hand, we affirm it to
Allah Subhanahu Wa Ta'ala.
And we do not say how or why,
or we start asking 21 questions,
etcetera.
No problem, we believe in it and we
accept
this issue.
And then the sheikh he mentioned that Allah
names are not restricted to a specific number.
Many of us, we might say some
some at the end of it, we have
99 ears of Allah Subhanahu Wa Ta'ala
and we might think by this that's only
restricted to 99
and the thing that springs to mind is
the hadith
Allah subhanahu wa ta'ala has 99 names
except,
has 99 names. Nam.
Even in this hadith, there's no restriction.
If someone says to you, no, I have
20 p,
does that mean I don't have anything more
than that?
The answer is no. I could have a
pound in my other pocket.
I could have
5 pound in my back pocket. I'm only
telling you some of the things that I
have.
When Allah
subhanahu wa ta'ala
he mentioned
Allah
Subhanahu
Wa Ta'ala has 99 names. There's no restriction
saying that Allah Subhanahu Wa Ta'ala can't have
more.
And what shows this is in another hadith
when the prophet he
mentioned,
I ask you, oh Allah subhanahu wa ta'ala,
by all your names.
And the from the hadith is, I also
ask you by your names that you have
hidden in your unseen.
We understand from this that Allah subhanahu wa
ta'ala has names that are hidden in the
unseen
that we don't know about. So for us
to restrict it to 99
and say Allah Subhanahu Wa Ta'ala doesn't have
any more than this, that's incorrect
because why the prophet
mentioned that Allah has names in the unseen
that we don't know about.
And inshallah, I just wanna give a quick
advice. I don't know if I should do
it now or after
What do you think? Should we
do now quickly? Yeah?
It's got nothing to do with what we're
learning now, but it's got it's related to
us. Why? Because we're all young
and we're all in our prime.
We're all in our prime youth, nam.
And we have entered
summer.
And me and the brother were talking about
this when we was in the car, and
it's a very, very big fit now.
The prophet said
I haven't left a fitna
or a bigger trial upon my ummah than
women.
And especially now we have entered summer
when the women they come out their houses
very very exposed
and it's very, very hard for a person
especially if a person is very, very young.
Nam and he could have difficulty
trying to lower his gaze
and might become very, very tempted.
And especially in the country that we're in,
the women are very, very loose.
The women are absolutely orphan in the way.
They act, and it could be a very
big trial to the men.
If you look at the Sharia,
and likewise the hadith and ayats,
there's ways
in order for a person to prevent himself
from falling into these desires
of looking to women,
okay, or falling into zina,
etcetera.
One of the best ways that a person
can help himself stay away from this is
Lernie's gaze.
And he does this especially by staying away
from the places where all these women are
gonna come and expose their selves there.
Allah Subhanahu Wa Ta'ala has told us
Tell the believing men to lower their gaze.
I know sometimes very very hard. You walk
in the street, your eye catches a very
good looking woman.
But
a person after seeing this has to lower
his gaze. You try to the best of
your ability to lower your gaze.
You only got the first another.
A person is human.
He's gonna end up seeing this in his
first
look.
When the prophet SAW wasalam
was asked about
another the unexpected look. He said
turn away your eyes after you see the
first look.
When a person sees it at the first
time, he tries to the best of visibility
to turn away.
And that doesn't mean when you see the
girl, you look at
her for a good 5 minutes then you
turn away. No.
That's not the first look.
It could be unexpected. You look at a
Khilash, you still look away straight away.
A lot of people, they don't know that
when a person keeps on looking at a
woman,
his eyes are fornicating,
and when he walks to a woman, his
feet are fornicating,
And when he pulls out to a woman,
his arm, the hand is fornicating.
And every single
The fornication of the eyes is looking
and the fornication of the tongue
is what
speaking
and the fornication of the hand is stretching
out to a woman
and the fornication of her leg is walking
to her.
So
not you only
going to a woman and having fornication of
her. This is the only type of Zina.
No. Rather, a person's eyes can fall into
Zina, and likewise,
he becomes sinful
when he looks at her or when he
tries to enjoy himself by looking at her,
etcetera.
And every single body parts will be a
witness against
Allah said in the Quran
The day when their hands
and their tongues
and their feet will be a witness against
them
for every single thing that you do.
And Allah Subhanahu Wa Ta'ala quotes the Mujalimin,
he said
He hasn't left off a small thing, not
even a big thing
and everything they used to do will come
to them present
And everything they used to do will be
present to them
on that day.
So a person, if he can't control himself,
the prophet
mentioned to us in another hadith.
Oh youth,
whoever is able to get married, the land
get married.
And whoever is not able, he
fasts.
If you're not able to get married
and to
hold your desires,
And a person, by establishing this, he gets
married so he can fulfill his desire with
his wife.
And if you can't do that,
and you're finding a lot of difficulty controlling
yourself,
now I'm gonna try to fast. You can
fast Mondays Thursdays when there's much regarding
this. And if you can't do it, Eviani,
if this is too small for you, try
to do
where you fast one day
and you break your fast for one day.
And you fast for one day and you
break your first for one day. And this
will
help you,
naam, and likewise preserve your body parts, especially
in a time
and a period of summer
where the fitna is very very much. And
it's very difficult for a person to hold
himself and likewise
stop his desires from taking over.
And inshallah, it's only a quick nasihah to
all of us. We are all men. I
know how every single one of us feels,
especially in these kind of times.
And these are only ways in order for
a person
to
try and stop his desires from taking over.
And I do apologize for last week.
I really dislike cutting the lessons because
the people they start forgetting about the lessons
might not come this week and then for
another few weeks that he might come. But
inshallah, if something like this happens, the brother
will be will be here inshallah,
just in case someone comes and likewise will
be spreading it on WhatsApp
to the people so they don't end up
coming
and
not finding a lesson. Insha'Allah, do be patient.
Things like that happen. We're all human, become
sick, we become
well, and do not lose hope regarding this.