Qada & Qadar Part 4

hamdu Lillah wa Salatu was Salam ala rasulillah our praise due to Allah and Milan peace in Lessing on the last messenger of Allah.

We are continuing to look at the decrees, which are written,

we finished in our previous sessions, the first level of the decree, which was that of knowledge. And the second level,

which is that of the knowledge, we said before that the recording is a manifestation of the knowledge, it is not separate and different from the knowledge in that respect, it is the manifestation of that knowledge which ally had which is eternal

recording

is the

expression of it in that form, right, expressing the the fixed nature of it, that is knowledge is unchangeable, and is so unchangeable, that it can be written down, point for point, every aspect

and no change will occur.

That is the completeness that doesn't. So it's an expression of the completeness of a laws knowledge that writing down is the manifestation of the knowledge in practice as it is practically lived out.

Now, we brought the evidence for the second level, which was that of writing. You mentioned in our last session, a number of evidences which are brought from both the Koran and from the Sunnah.

And Question number 142. That was in 141, question number 142. How many decrees are included in this level?

This is what CIF half of the hakomi asks, and the answers, there are five decrees on this level, all of which are related to knowledge. So he is affirming that these are all related to knowledge is interrelated.

Now, as I mentioned before, other scholars expressed this point or this issue with other numbers, and in particular, I can mention ignore him, he lists them as four, not five, however, all of the points will be included in our five here we had the first writing 50,000 years before creation, the second that is they call that the eternal decree, and that is the law helmet. For that we're going to go back into it more detail. The second was the lifetime decree, you know, at the time of the covenant,

when the commitment to belief in allows taken from all human beings. And we'll go into that in more detail. The third is the lifetime decree at the time of the creation of the individual in the womb of the mother.

So that's the second lifetime decree. And the fourth is the annual decree Laila topcoder, where the annual record is made for the individual. And the fifth is the daily decree, which is basically the carrying out of the implementation of the previous four decrees. So if no km, he mentions,

four, and he listed them as the pre existent measure, by the knowledge of a law that is recorded in the preserved tablet, right. So a helmet forth is equivalent to the first we took the second allows decree concerning the life of an individual while he is still a fetus in the womb of his mother.

This includes the person sustenance, lifespan deeds, on whether he'll be successful or miserable.

The third, a yearly determination that occurs on later to other which measures what will occur during the year.

And the fourth, a daily measuring for everything that occurs for everything that occurs. So according to Bill Clinton and others, based on some reports recorded by Ronnie and others,

this is what is really

For two in diverse, Coolio men who are fishermen, from swara man and he the Imam, and how can you mentioned that here also? Anyway, the point is that in this compilation, the decree at the time of creation of Adam, an extraction of his

descendants is not mentioned. So, this is where the difference lies. So, some scholars included that among the various writings and decrees and others did not. Well, in the end, what we come to look at is the evidence is for them, you know,

if there is authentic evidence for the writing at the time of the covenant, then it is included, what happened is that, actually the Hadees that are around the writing at the time of the covenant are not basically are fundamentally authentic. But they have the authenticate each other by the number of narrations. So, they're lifted to a level of acceptability because of their quantity. But the quality of each narration is itself weak. And this is why a number of scholars didn't include this.

But if one believed in the general sense in the writing, however,

why one has covered the overall concept, right? It's not a requirement for each and every individual to believe in the fine details. If you have knowledge of it, and it's authentic knowledge, then you are required to believe in it. But if you don't have knowledge of it, it's sufficient for you to have belief in the general concept as opposed to the specific details.

Anyway,

if we go on then,

to question 143, what is the proof for the eternal decree?

The proof for the eternal decree

alchemy brings first a verse from the Quran

masaba nimue see button fill out of the philosophy and footsy comb in Laffy Kitab him in Kabbalah and abraha. In the Lika, Allah La he is here. No calamity befalls on the earth, or in yourselves, but it is inscribed in the book of decrees, before we bring it into existence.

It is inscribed in the book of decrees, before we bring it into existence at surah, Al Hadid, the 57th chapter, verse 22.

So this verse clearly states that whatever takes place,

in the earth,

all within ourselves

that it is already been inscribed in the book of decrees.

It's referred to here as fi keytab tabin right.

And this book,

we said before is,

but is it a law helmet forth, right, the protected or preserved tablet, which also goes by a variety of other names or mulki tab

right among them.

So,

before it goes, anything takes place comes into existence, it is already been written, and that is what we talked about the fixed nature of a laws knowledge, there is nothing renewed or are new to a law, right? Because once you say that, something a lot. There is there is

you could say, new knowledge which comes to a law, that implies that there was a point in time when he didn't have that knowledge. So it means his knowledge was incomplete. So therefore, there is no for us, you know, our knowledge is increasing from day to day, we're getting more information. So our knowledge is constantly being upgraded. You know, changes are taking place, correcting what we misunderstood in a variety of different things happening to our knowledge, in the case of last one to Allah. There is no happening to his knowledge. His knowledge is complete. It covers everything.

So it is fixed in that sense. There's no place for change because any change would imply an ignorance or a lack of knowledge at some point or somewhere in the knowledge of Allah Allah.

Then how can we bring the Hadith

which is a decry, describes as from the Sahaba so here here being Sahih Muslim

and it's one narrated by Abdullah live in Ahmedabad Alas, actually, he doesn't mention who narrates it.

It says ketchup Allahumma Casa de oro holla cobbler.

cobbler and Jaco Luca sumati will become Sina alpha Sana kokkola Arusha who Allah

Allah wrote the decree of the creation 50,000 years before he created the heavens and the earth, and his throne is upon water.

Allah wrote the decree of the creation 50,000 years before he created the heavens and the earth and his throne is upon water or upon the waters.

This had is

on one hand affirms

the writing prior to creation.

And on the other hand,

it implies as some scholars have taken it to mean like given to me abdelkarim casier and others that the first thing a lot created was

thrown there's no mention of pen here. Right allow wrote the decree? Well, of course we say okay, it implies that there was a pen involved in writing

before I created heavens to the earth

and his throne

was or is upon water. So it's there's an implication there that the throne was already there. Prior to the writing, this is what some scholars have deduced. However, there's another narration

from the provinces alum, which is more explicit.

And this narration

which was conveyed by rabada had been sommet been assignment.

He translate he brings it in the main text as in our llama Haleakala one column, the first thing that the Lord created was the pan

for hula hoop tube.

And he said to it, right, all our Abby, Mother aktobe.

And the pen asked, oh, my Lord, what shall I write? All aktobe Mahavira karela Shea

Shea had Tata Formosa, right? The decree of everything that will occur until the hour is established.

Right The decree of everything that will occur until the hour is established.

So this had the if both of them are affirming the concept of the writing.

The second one implies or, you know indicates or it could be clear proof that the first thing that Allah created was in fact, the pen. And this is a position held by the majority of the scholars actually that second Hadith

How can we brings only a piece of it the actual complete Hadith by the psalmist said he was talking to his son, he said, Oh, my little son,

you will never find the taste of a man's reality. Until you know that whatever caught you would not have missed you.

And what missed you would never have caught you.

I heard a loss messenger say, indeed, the first thing which Allah created was the pen. And he told me to write it asked, oh my lord, what should I write? He said, write the destiny of everything until the final hour guns.

Oh my little son. I heard a lot of messenger say whoever dies believing in other than this is not a true follower of mine.

Whoever dies believing in other than this is not a true follower of mine.

Indicating here that

This understanding

that the law has already recorded everything is a basic aspect or basic

part of understanding the concept of coder, which Angel Gabriel and his question two problems are solved and Professor Sallam answered that, when he was asked about the pillars of he man, what are the principles of faith, he said that you believe in the destiny or the decree, other hiree he was sharing the good of it, and the evil of it. So this statement clarifies that understanding or accepting the other is not enough to just say I accept predestination, you know, things a lot already knows. But the fact that it has been written,

if one does not believe that of challenges that then that affects the the, his faith in other itself.

And there's one point that was noted by some scholars, which I didn't mention earlier, when the prophet SAW Selim spoke about the pillars of Eman.

He said in the narration, because we only looked at the final integration to believe in the decree, or the divine destiny, the good and the evil of it, that this was the sixth pillar of Eman. But if you look at the whole Hadith, in the very beginning of the Hadith,

it says to believe in Allah

and His books, and his angels,

and his messengers,

and the

resurrection,

and to believe

in other or predestiny, the good and the evil of it.

So there was a subtle point that

the prophet SAW Selim repeated, and to believe in all of the others, he said, to believe in the very beginning, and then he didn't repeat, and to believe he could have repeated in each one and to believe in his angels and to believe in his books and to believe in his you know,

because that's understood, it's not repeated.

except in the case of other, he repeated it, stressing that, you know, some scholars pointed out that this would be an area of fitna for people. And this is why additional stress was placed on the importance of believing in the destiny.

Anyway, so a function of that is to believe that it was already written.

There is another narration which hakomi mentions

irisa prophesised Sallam said, Oh, Abu huraira the pen has dried after writing whatever will occur. Yeah, barreira jaffle Kala mo Bhima, who aka in

this hadith is found in Al Bukhari. And there are many other similar narrations. Actually, the Hadith with this right wording is not found in Allah Bahati.

But a similar narration is found in Buhari, in which

the prophet SAW Salah Abu huraira. Now he said, I said, O Messenger of Allah, I'm a young man. And I fear for myself that I may commit sin, and I cannot find the means to marry a woman. This is the context in which that Hadith game

or messenger of Allah young man, and I fear for myself that I may commit sin, and I cannot find the means to marry a woman.

So is putting something into the browser Sam is asking them for what do I do? Promise I sell and remain silent, said so I repeated the question

and you remain silent. So I repeated the question again.

And you remain silent. When he repeated the question the fourth time, then the prophet SAW Selim said, Oh, Abu huraira the pen is dry, after writing, what you will meet, actually, the text here instead of saying

You know, the man who are counting on it actually said, the mind enter locked in

with whatever you're going to meet.

So, whether and it actually goes on to say whether you castrate yourself,

or whether you marry and plant your seed,

it's already written

the narration which is

which actually has all Abu huraira, or the pen has dried, after writing what will occur, it doesn't have a border in it, that's found in Muslim document. And

it is the well known Hadith,

about bass riding on the back of the prophet SAW Selim Scammell,

when he addressed him and said, Oh, young man,

I will teach you some words which will benefit you, you know, all by which Allah would benefit you, shall I do so. And he said, Please do. And then the prophet SAW, Selim said,

you know, God, Allah and your heart,

and your mind, and your actions, and Allah will protect you and goes on.

And then,

towards the end of it, in mentions, that what was written, you know, after telling him that he should depend on the law,

and know, that the pen is dried, after writing everything that would be.

And he went on to say, if all of humankind gathered together to benefit you with something, they would not be able to benefit you, except with what Allah had already written for you. And if they gathered to harm you, it would, they would not be able to harm you, except with that which Allah had written for you.

Anyway, all of these Hadees, when taken as a whole, they all support the concept of the writing of the knowledge, right, the recording of that knowledge that it is of a fixed nature.

And all of this has implications on our own practice of Islam. I mean, there is fruit and there is benefit from it, we will look at that, you know, really at the end of looking at all of the aspects of the belief in other that we look at, really, what implications does it have for our lives? Because ultimately, that's what is most important. And it's good to know the details and understand the principles, when in the end, how does it affect us? How should it affect us? And how does it change our lives if we apply that belief as we should? And that's what's really most important, and we'll deal with that inshallah. At the end.

So question 144.

What is the proof for the lifetime decree on the day of the covenant? The proof for the lifetime decree, on the day of the covenant said, this was the narration, which

if no claim and others didn't include when they were establishing their categories of the writing they established for, how can we include this as the fifth?

Sounds good. A lot of the Most High said

and then he quotes from Soren out off at the seventh chapter, verse 172. With alpha buka min Benny Adam in the hoodie him Rhea Tahoma Shahada, whom Allah and fusi him, Allah to become Paulo Bella shahina.

And remember when your Lord took from the loins of Adam's children, their descendants and made them testify against themselves saying, Am I not your Lord? And they replied, Yes, we testify.

Then

and half is mentioned that it's hard to even run away.

And in your book, this is written incorrectly. Right, he's got raha we. It's raw Hawaii.

It's Hakeem in raw Hawaii reported, that a man said, O Messenger of Allah. I deeds to be

initiated, or is everything already ordained?

The prophet SAW Selim replied, when a law the Most High, took the children of Adam from his loins, and made them testify against themselves. And he put them in his palm and said, these are for paradise, and these are for the hellfire. So the people of Paradise are facilitated to do the deeds of the people of Paradise, and the people of Hellfire are facilitated to do the deeds of the people of the hellfire.

Now, this narration as we said,

is one which in and of itself

has

questions about its authenticity. However,

there is a narration in the Kitab asuna by ebina bR Sim, which was edited, edited, edited by albinoni, in which he mentioned that particular narration has an authentic chain of the writers and in fact is reliable.

And nl Mata Mata being

what is that motto?

Yeah, in my Malik's

collection of Hades. Yes. What is significant about it?

Yeah.

It's the first Heidi's collection.

Yeah, the first compilation which has reached us, right. First compilation, which has reached us, doesn't mean it was the first compilation there were other compilations, Abu huraira had a compilation and other companions, you know, as well as amongst the tab in the all the number of them had compilations written compilations. But the oldest one to reach us in its complete ness in its entirety, is that of the motto of Imam Malik, one of our students

Hamas Hammami bin Manabe, his compilation or a good portion of his compilation actually was found

in a number of years back in India, you know, in manuscript form and has been published by Dr. Hamad Allah

you know, as showing that compilation did take place, even from the generation of the Sahaba because this was the Tsavo a living Hammami been manabi had written at that time. So, this is a part of the evidence which refutes the statements made by orientalist and lapped up by many of the modernists, you know that the Hadith weren't written until 200 years after the time when the prophet SAW Salam. So how can we rely on them? 200 years of, you know, conveying material orally, you know, it's doubtful, we can be certain about it. But in fact, this is not the true picture at all. Much of the Hadees that were narrated from the time of the prophet SAW solemn was narrated in writing. Some of

the compounds The problem was asylum were known to right and had complete collections of the sayings of the prophet SAW Selim himself anyway, in Al Motta,

we have integration there are medicinal hotdog was asked about the verb verse, the same verse, the verse 172, of surah, Al are off about a lot taking from Adams descendants,

bringing them into this life in this in this spiritual form, and making them be a witness, right.

So

he was asked about this verse, his response was, I heard the Messenger of Allah being asked about this, and he replied, Indeed, Allah blessed the most hi created Adam, and then wiped his back and brought out from him his offspring. Then he said that I've created these for the Hellfire, and they will do the deeds of the people of the hellfire.

Okay, he shortened the narration actually, full narration is longer.

This narration also has issues with it. And according to chef Nasir

and Danny, the text of wiping the back of Adam that

cannot be found in any of the authentic collections. The rest of the Hadith is found in a number of other collections. And ultimately, also, we have a hadith from Abdullah bin Ahmed, who said the Messenger of Allah came out to us with two books in his hand, and then asked, Do you know what these two books are? We replied, No, or messenger of Allah unless you inform us. So he said about the one in his right hand. This is a book from the Lord of the worlds, containing the names of the people of Paradise, the names of their fathers and their tribes and so forth, until the end of them, no one will be added or taken away from it.

Then he said about the one in his left hand, this is the book from the Lord of the worlds, containing the names of the people of the Hellfire, the names of their fathers and their tribes and so forth, until the end of them, no one will be added, or taken away from it. Then his companions asked, or messenger of a law, why do we do good deeds, then, if the matter is already settled, he replied, try to perfect your deeds. And if you fail to perfect them, try to do as much as you can.

For indeed, the person who was destined for paradise will conclude his deeds, with the deeds of the people of Paradise, no matter what he previously did. And very the person who is destined for the Hellfire will conclude his deeds with the deeds of the people of the Hellfire, no matter what he previously did. And the prophet SAW, Selim said, Your Lord has settled the matter between the slaves, a group will be in Paradise and a group in the fire.

Okay, this narration has been authenticated. So

this is, again, the total evidence or in terms of separate narrations, although there are many other narrations, you know, for the issue of the

recording of the lifetime decree at the time of the covenant. Although if we note this last narration,

right, doesn't really mention anything about the covenant.

He all is mentioning, basically, is that the record has been made for all people, one record for those months prior dies, another for those going to hell. So really, the evidence lies in the in the two heads, which serve as interpretation for the verse from Sora allowed off, providing further information. The third Hadees, basically, is a part of the general

recording of

people's futures, which is from the time prior to creation.

Now,

what that addresses, again, is the issue of whether we choose to do things or whether we don't

the fact that it has been recorded.

It implies some have deduced that we don't have a choice.

Who has already been recorded, written down what we're going to do, then we realize the choice for us.

We're only doing what was already written. But as we pointed out earlier, what we're doing

represents the choices that we make. Allah has given us the ability to choose.

But that doesn't

mean that his knowledge of our choice must be limited for our choice to be valid. See those who have a problem with this. They can only accept a real choice, if a law doesn't know what our choice is going to be.

As is what that is where the problem lies.

They're saying if a law already knows, then we have no choice.

That's their conclusion. Right? Because what they're doing when they come into this area is that they're trying to reduce a law to his to the level of his creatures. That's what they're doing.

Because it's like a play, or a machine, or a computer program or whatever, if you have set it up in such a way that when this happens, that happens when that happens, this happens when that happens, that happens, then, obviously,

it has no choice, it only does what it is programmed to do.

Right? So they can see here in that in our world, that means you have that thing or that system, or that object has no choice in the matter. It's fixed, it's forced.

Whereas when we're dealing with a loss, Montana, what has happened is that for that to happen with us, we are the ones who have to fix it. Because for it to do,

what we know it is going to do, we have to fix it that way,

isn't it, we have to set those things in motion.

Like the clock,

each part turns, so many times, and the hand moves

our hand, the minute hand, second hand, each one has been fixed in a particular way, with wheels and you know, gears etc. so that it will move that way, we have fixed it that way. And that's why it is predictable, because we fixed it that way.

If we didn't fix it, any of the things in the world around us which we don't fix, then it's not predictable anymore. When you look into the the world of the atoms and things like this, you know they're investigating, they're discovering, they're looking at the in astronomy go far out, look at the stars what's happening, you know, they think this should happen. And that should happen. Or when this asteroid comes here, or when this planet goes there. And that should happen doesn't happen. Sometimes it does. Sometimes it doesn't. Because they don't have control over it, they don't have that knowledge over it, it is beyond their control, so they cannot fix it. So the fixed things which

work that way, they are mechanical,

they have no choice.

And that's why we have knowledge of exactly what they're going to do.

So they are equating that knowledge of what is going to happen with that instrument that we have fixed to the knowledge of a law of what we do.

Because we are only able to achieve that by fixing it ourselves.

If we gave the gears a choice, then we wouldn't be able to predict what would happen.

We wouldn't know the outcome.

So that's the reality is that the laws knowledge is different, is not limited like ours, he does not have to fix and put everything in Mount in place and make us do the things for him to know what we're going to do. He knows intrinsically, that is one of his attributes, that is knowledge is all comprehensive, you know it all, it's all encompassing, it encompasses everything. So his knowledge is complete of what we're going to do. Though, we are choosing to do what we do

is knowledge does not restrict our choice, it doesn't mean we no longer have a choice. So when we read the Hadith, that the book contained, those people go into paradise, the book contains those going to hell.

Allah created some people for paradise, he created some people for hell.

This is all relative to the fact our laws, knowledge,

now that he created them, and force them to go to hell created them others and force them to go to Paris.

We live out our lives.

We live out what Allah knows, before He created us

as a manifestation of the completeness of a laws justice, and no one would doubt a laws, fairness in dealing with them.

So

relatively speaking, we live our lives and we choose paradise or we choose hell. But Hadassah wished he could have created that same group at the time of creation of Adam taking them out.

Just put them straight in Paradise and put the other group straight into hell.

Because that's where they're going, ultimately.

But so that nobody would say,

we wouldn't have done that. We wouldn't have chosen hell Had we known all of this. So nobody can say this, Allah allows us gives us the opportunity to live out our lives, live out our choices, let them become manifest, and through the manifestations or through the realization of our choices, is manifest also our laws, justice,

our laws, mercy allows grace allows forgiveness has various attributes become manifest in our living out our choices, and taking the paths that of our own choosing.

So, the writing

even at this stage, is not one which

restricts our choice, but only a part of the expression of the completeness of our knowledge of all things, that is knowledge does not renew itself. He doesn't gain new knowledge as time passes, his knowledge is eternal.

And it is absolute.

Question number 145.

What is the proof for the lifetime decree when the drop is first created?

Not for

the sperm drop, right or mixture, really, scholars have taken that to mean that mixture of the male and flu, female

fluids when they come together, the sperm fertilizing ovum that this remains to the eye as a drop. It says it's in a liquid form, though there is a solid element to it. And that's reality, that liquids are actually solids.

Right?

They're just solids that are more flexible.

Right? Ultimately, even gases, ultimately solid, but it's just its parts are more flexible. That's all right. So

he brings First, the suit the ayah from Surah najem.

Who IMO become is an SRE coming out of the core is an agenda tune, feeble tuning, omata comm falada Zaku am fusa calm, who are llamo bemani taco. He knows you well, when He created you from the earth, when you are fetuses in your mother's rooms. So a scribe not purity to yourselves. He knows best who fears a law and who keeps his duty to him. So imagine the 53rd chapter, verse 32.

This is

reference to the beginnings right? There's no issue of any writing here but that Allah knows about the beginning. And we said the writing is a manifestation of the knowledge. Now the actual

issue of the writing in that stage. This comes in the Hadith had is more specific, and we have the Hadith and both Bukhari and Muslim among them, one,

verily one of you, has his creation put together in the womb of his mother for 40 days, as a mixed drop of male and female sexual discharge, then as a clot for a similar period, then as a lump of flesh for a similar period, than an angel is sent to him and he blows the soul into him. And he is ordered to write for things, His provision, his lifespan, his deeds, whether he and whether he will be miserable or happy.

So,

at the

beginning

of the fourth period

or in the fourth period

the

writing of the

provisional

that individual during his life is made right the decree for that individual during his life.

And it mentions in it, His provision,

what he will gain in this world, what

wealth etc, you will have, he or she will have his lifespan, how long they will live

and his deeds, what they will do. Good deeds are evil deeds, and whether he will be miserable or happy, miserable meaning going to hell ultimately is amongst the people of Hell is a wretched individual individual, so that that's what makes it miserable, or whether you'll be going to paradise, and naturally will be among those who are happy, happy meaning, not necessarily that you won't have times of misery in life, of course, he or she will experience that, but ultimately, they will be happy about meeting their Lord.

So by the one besides whom there is no other deity worthy of worship, very rarely one of you does the deeds of the people of Paradise, until there's only a qubit between him and it is an paradise, then that which has been written record regarding him overtakes him, and he does the deeds of the people the Hellfire and enters it.

And verily, one of you, does the deeds of the people the Hellfire until there is only a qubit between him and it and the alpha, then that which has been written regarding him overtakes him, and he does the deeds of the people of Paradise and enters it.

And

that is found inside a Muslim

that particular narration and Mr. mahakam he goes on to say there are other narrations from a group of companions with different wordings, but the meaning is basically the same. Now, actually, there are a number of narrations regarding this enough narrations which give different lengths of time

for when the record is made, the life is blown into the fetus etc, some say after 42 days, you know, some mentioned

after four months, some mentioned a variety of different timings the four month

narration is the basis for those who say that if a child dies, after the fourth month meaning from the fifth month onwards, then you can do janazah for that fetus, right. It has reached the point of, of a living human being

prior to that is considered to be animal life. So,

no

you know, janaza is required, actually even for the fetus that is

after the fifth month even for a child who is born dead, right is gone full term nine months.

The janazah is not required. Actually a child before the age of puberty

doesn't require a janazah. But there are narrations that the prophet SAW Selim encouraged it. But how we know it's not a requirement is that for his own child, Ibrahim,

there was no janaza

there is no salata, janaza

and the other narrations indicating that it is not a requirement. So this is optional. But anyway, I mean back to the point concerning the differences in the various narrations that

as a result,

scholars have you know, tried to combine them in such a way as to

either include all of the narrations or just make a general statement in concerning them.

That either on the one hand, it's looked at as being

a changing situation from person to person.

That For some it may be earlier for some it may be later.

Modern science seems to confirm the fifth month, you know, as the point they have been able to save children, you know, all the way up to the fifth month into the fifth month they've been able but anything beyond that they've not been able to keep them alive.

And this is most

We sent the earliest is like five months and so on. So,

children, but they have not been able to go beyond five months meaning into the fourth month etc.

One of the scholars he explained that

when asked is the blowing of the Spirit connected to the writing or is it after 120 days or complete

his response with the scholars of different Some said the blow and this is Chicana samina Some say that the blowing takes place after the four months,

because it says summer, then

the angel comes and blows in the spirit. And this was the opinion of a group of the Sahaba and him I've met

others from the people of knowledge said that the blowing of the Spirit was mentioned here together with the writing

then he the angel blows the spirit in him and he is ordered to write for things. So, it seems to be at the same time

and we know from other studies, that writing is before 120 days and even Muslims mentioned it, as the writing has taken place after 42 days.

And we know that the hadith of Allah's Messenger do not contradict each other in reality, rather, they are in agreement with one another. So,

the spirit the way in which these are reconciled, and said the spirit is blown at the time of the writing, since they are mentioned together here and we know the writing takes place after 42 days. So, that is the gathering the Hadees together and this is in various narrations where they may have mentioned it later, it was just to avoid as they explained, you know, bringing that in when describing the different stages they chose to mention it at the end the ending of the stages that the fetus goes through and some mentioned it right at the very beginning.

So, the

commands, you know, which are given, this is what we refer to we said as the lifetime decree or the other anomaly

that this lifetime decree

some scholars you know, and looking at how they analyze this, they said this lifetime decree is of four types.

The Daily other is looked at as being a part of the lifetime decree is another approach to how it is analyzed the yearly other

the lifetime paddle, the past quarter, which is in the law, in my fourth

the past quarter,

in the law firm of fools encompasses all the creation.

So, that was just you know, confirming basically that, again, other scholars have, you know, divided this up and categorize it in different ways. We don't need to actually be you know, dogmatic about how they are

set. There is another aspect, which I wanted to mention, which I've neglected to mention earlier, concerning

an element of the knowledge which is related to the other

that

what is what has been decided by a law and his knowledge and fixed

relative to ourselves.

It is governed by two acts to avoid that

one before and the other after.

The one before is it's the hotter

it's the hotter

This is all dealing with Qatar

is the hotter is in fact dealing with other US lm said, If any of you

has made a decision to do something, then let him pray to Raka and

make this to our to our list Takara

So in that law, we're asking a law to

show us or give us a sign

whether our choice is the best choice or not.

We said that relative to ourselves

what has been decreed, referred to as the Matador.

Right, what has been fixed by the other

is governed by two acts, a two ways that we deal with other

one is prior to what has been ordained, manifesting itself prior to its manifestation. We deal with it by istikhara. Right? This is the proper methodology, which promises asylum has given us, you know, as opposed to go into fortune tellers, you know, or even you know, some people have worked out other fortune telling programs using the Quran where they flip open the Quran, and they put their finger blindly. And you know, without looking wherever their finger falls, falls in a letter, you go back into another book, which tells you if your finger falls on, on bow or calf, you know, it means you go ahead and do it or you don't do it, you know, this is fortune telling.

It's popular, but it's fortune telling forbidden, sinful, actually an act of confirm an act of disbelief.

The only acceptable approach for us is is taharah.

So we ask Allah to destined for us that which is good.

And if it's not what we have chosen,

right? If not, we have chosen, then turn us away from it, and destined for us.

What is good, and then as he said in the end, and make us pleased with it. So that's the second point, contentment are riddled with what has been destined.

That is the other end. That's the after effect.

Before we have Mr. Ferrara afterwards, we have ridot being pleased with what Allah has decided, accepting it, or the law knows best. And ultimately, whatever is decided, is good for us. Whether we like it or we don't.

You know, so we ask a lot. That's why in this the hard drive is harder, we said, to give us make us pleased with it, you know, remove because of course that thing that we wanted to do we love so much I did attached to it. So we asked a lot, please turn our hearts away from it, make us pleased with what you have destined for us instead. Right. And Abdullah bin Omar, he said,

it personally person asked a law for guidance. And a law gives him

However, he turns away from his Lord, only to look at the aftermath and find that what Allah chose was indeed good for him.

This is a saying of the sabi is not the hadisha. A person asked a lot for guidance. And a lot of gives him

right in the Serato. Mr. Kim, so Allah shows us It gives it to us, but it's not what we were expecting you or something else. Right? So at that point, the individual turns angry, he turns away angry with his Lord,

I get this thing that I'm looking for. I know this is the guidance, right? Only to find later on. That in fact, what Allah has given him was in fact, what was better for him?

Had he been pleased with it, and accepted it?

Then he would have been rewarded.

Instead, he destroyed the reward by being upset with the law, not pleased, displeased with what Allah had destined for him. And this is where you know, we get the concept, the winwin concept, which is a solemn thought, you know, regarding the believer, you know that the affair of the believer is amazing thing I genuinely am removing, right, that indeed all of his affair is good.

If good befalls him, he Thanks a lot. And it's good for him. If calamity befalls him, he's patient with it. And Allah rewards him for it. So this is the approach of the believer is a win win situation. He's not a loser. We don't lose as long as our faith is firm and the last one to Allah. There is

No loss which or whatever comes

okay we'll stop here

and go into question number 46 which is proof for the annual decree on the night of power or later to father or the Night of Decree. We'll look at that as well as number 147 and so on after in the next session inshallah

okay by this question after making this the hotter Of course, what we are popularly told you make a staccato before going to sleep at night don't do during the daytime, you know, then you're gonna have a dream you know, you'll see a green light in your dream or you see a red light you know, something green or red is telling you go or stop or whatever you know, now this is all nonsense right? There's none of this is mentioned in hobbies, etc at all this is all nonsense. I mean, what is when it was gonna happen, you know, is that it will be made easy for you. If you find great difficulties, difficulty after difficulty, hurdle after hurdle, roadblock after roadblock is the

sign, hey, this is not the right choice is all falling in, you know, of course, some of us you know, as soon as a roadblock comes, you know, try harder, you try harder and harder and harder, you know, in the end you're struggling against

now, just submit the science come to you it's not working out then you let it go, you know, and chose Other than that, and and and this is basically what the Hadith tells us. And always we say Yes, sir, holy cow, make it easy for me, this is the sign that it is the right choice and this is how we know the right choice

that you made the decision

to consider?

Well, you know, there are some differences of opinion by this question, do we make our decision before making it staccato? Or do you remain undecided and let this to hire make the decision for you?

I support the opinion of those who hold that the decision is made prior

The decision is made prior

because

the Hardys said, you know, either hammer had to come vishay

if any of you hammer and hammer we see a number of other Hadees when homies use, you know, when the prophet SAW Selim

wanted to burn down the houses of those people.

Right, who didn't attend the Salatin. jamaah right for the males, right? He had made that intention. He said I made this decision to go and put any mom and go and do it. A lot stopped him. Right.

So a decision has been made

a decision has been made.

So

then

and the decision is made and the thing that they pointed out, of course, is that it shouldn't be in anything which is why gym

or anything which is Mr. hub

or which is mcru or haram. Right? You don't

have planned to do a haram thing you make kisara should I do this haram thing or not? No. No, is Allah is ready toys haram means don't do it. Right? No, is the fodder for that or what is the slight or what is like I mean, because already it's recommended that you do it. So you only do it in the area of the English or mobile you know, which are not coming under one category or another. So you make your decision which should be an informed decision. Meaning you don't just again, put things in a bottle and pull one out you know, okay, I guess I'll do this one. No, you're going to ask those who are knowledgeable around you know, should I do this thing to take their advice on so on. So when

you have concluded that this really is the best thing for you to do with the best advice of those around you then you make your esta hora

okay some brothers asking concerning you know people asking the amount of the Moscow molana in the village or whatever, you know to do this taharah on their behalf because there's a righteous person or is whatever is you know, so you get the mom to do it or some people are here you know the daughter is going to get married to the mother is making this harder for her to follow that make sense to her and everybody in the family is making this Takada. No.

It said, if one of you, you know makes that decision has that decision to make whatever, then he or she goes and makes this law it is only for them nobody else can do it. And also some people

will do is to harder time and time and time and time again, you know, doing instacart 234 510 times

the IDS implies one time

the IDS implies one time. Because really what you're doing is you're turning your fear over to Allah. Now, if, after turning it over to a law, you know, the thing didn't work out. So you left that thing, and you choose something else can you do is to hire again? Yes, because you got something new, something new that you're choosing, right? So you can do that. But to do the same thing you're doing is the hard most it's because the people waiting for the dream, right? They made this car today no dream came. So they try again tomorrow, you know, maybe I just go to sleep earlier. And you know, don't eat before going to sleep, you know, get other recommendations whenever

people have, you know, so you can get the right dream or whatever. But this is where that usually comes from.

What is a serious matter that you simply cannot be pleased.

But

you also have fear that that thing is not

given to us.

Okay, whether it's asking about something

which is permissible,

but not pleasing to Allah.

Based on the Hadith that the Prophet has elements said I was purported to have said that the thing which is most displeasing to Allah, is of the halau things is divorce. But this hadith is not authentic.

This Hadith is not authentic, giving some circumstances remember amarapura hottub told his son, divorce your wife, and when the sun went down as well, so let me say My father told me there was a divorce your wife?

Okay, so where it's something displeasing to Allah? And, you know, neither would Omar do it know what the problem is, I sell him you know, reinforce it. So, it is not something displeasing, no, it may be something which is taught and required of you at some times depending, you know, on whether that wife is actually a good wife or not. So, this was the issue was, you know, and again people of course abused that idea. You know, like every father and mother is now telling kids you know, divorce your, your husband, divorce your wife, I don't like him getting rid of them. You know, it sounds like this, you know, because your father is not on top right? That this first understand that

he's not Oh, my real hubbub, no IDD get the confirmation of Rasool Allah says Allah. So if you don't have those two, then you can't you don't have the right to do that. A father doesn't have the right to know instructors, his son, he may advise him because maybe you see something in the in the in his daughter in law, which is bad, which is not good, because of the dean, something like this, you know, something, you know, not good at it. So he's advising from that perspective, you know, but just he doesn't like her, you know, or some other you know, he gets angry with her father, that argument. So he goes home, he tells his son divorce your wife?

This is we don't know, this is not the way the dean functions.

Okay, so, just completing by this question, you know, so the issue of making it harder before making during divorce.

It is it is legitimate.

It is legitimate in the sense that

you know, if it is, if you have reason, solid reason behind your decision, you know, you've sought advice, etc. And people advise you, then you make this too hard before going ahead. That's basically the said training your fear over to a law after you have made your decision. So, I mean, it is it has a legitimacy here.

Question from the sisters, there are three questions. The two

acts we said which govern the the that which has been Destin, one before and one after, before it is the harder and after is

without meaning, being pleased or contented with the laws decision. The second question people said to make is to harder for making Hodge No, it's not appropriate. If you're making hard, which is obligatory, then this is not appropriate. You don't make a staccato for Hajj. Allah is already telling you, you're able to do it. It's obligatory on you to do it. So there's no istikhara for what is obligatory. Third, she just mentioned that they found this in some books and hesitated to make it harder, but this is not applicable.

The third question was regarding the mention of

women Omar's you know about people asking a lot for guidance and then

Turning, you know, being upset with a law, whether this applies even in daily draws, of course, it's the same thing. Same principle is there, we make the law, we ask a lot for this or ask for a law for that. But it doesn't give us what we asked he gives us something else. Again, we should learn to accept that that decision of a law is what is in fact, best for us. You know, as Matt said, for the believer, he should make the law believing that the law is going to answer his law. You know, that is the way we approach to our that Allah will answer it and he will give us the best from it.

Okay, our time is running out.

Okay, yes, the follow up question from the sisters, that do you continue to make the dua? If after making your dua what you were asking for doesn't take place, do you continue to do it? You know, again, you know, if something else has taken place, and this this is what the Lord has given you, then for you to be still insisting on going back to this other thing. It's not appropriate, you know, you should let it go. When the laws made the best decision for you accept it and move on. So Monica long will be humbucker Mashallah Allah Allah Allah and the stock Furukawa honor to be like