Ibrahim Nuhu – Signs of the Hour #11
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AI: Transcript ©
So Insha'Allah, we continue from where we stopped,
last week.
And last week we stopped at
the place where the maulif is bringing a
series of
information given by the Prophet
But that information reaches us through our heart.
And almost everyone accepts it
amongst Adeun Abwejimar because
we don't care about
others because they have their own approach, and
we have ours.
But we are now trying to reply
to our
people from Ansun al Najmah who might be
believing
that.
Al end.
You get it? So he says there are
several activities which the prophet
mentioned, and the information reaches us through ahad.
And everyone accepts them.
If they are,
you know,
I mean, certain in what they are saying,
they should also reject these ones. But none
of them is doing so.
None of them is doing so. So we
understand from this that, yes, they are not
consistent also in their own belief and approaches.
So he mentioned
Abdullah ibn Nabi
Shafa'atuh al Uthma,
Shafa'atuh alia al kaba'il min umati.
And all the
way to number 8, when he talks about
the Sirat.
You know, he talks about the Sirat. There's
a bridge that we mentioned, which, insha'Allah, the
detail about this bridge will come in the
future.
Well, how?
And this is the the pond given to
the prophet You
get it?
Whether it is Kawthar or not Kawthar, it's
aqidah matter amongst the scholars.
You know, whether it is Al Qathar or
there is another place called Al Hawd, the
pond,
Apart from the river of the Kawthar,
you will be drinking from this,
blessed,
what do you call it, river given to
the prophet sallallahu alaihi wasallam.
Well, mizan,
zulkifatayi,
and also the mizan. Mizan is a scale.
Yeah. The scale. And it has kif fathani.
You
know, the old mizan.
I mean, we call this the thing you
put the thing, you know, to maintain the
balance? Kifah.
So,
2 hands of the mizan.
So the mizan in the kiyam also has
this.
And, it has 2.
Yeah. And this is 1 of the
the moment where the prophet
said a person will not be able to,
you know, think about anything.
Yeah.
Until he knows which part of the mizan
is going to behave here,
you know.
And
who is going to be placed on the
mizan,
or what is going to be placed on
the mizan.
There are some. It's Akina matter also because
some rejected
mizan actually,
Yeah. Because they said actions mizan is going
to be used to weigh the action.
But Adam was your action.
You don't see it. How can you weigh
something that doesn't have a mask? You don't
even see it. It's an abstract.
So that's the result of using aqal.
Aqal. But when you go to
the grave,
after the questions have been done,
the angels left.
What next?
Because they leave when they leave, they will,
put your
your they will expand your grave as far
as you can see. It will be a
big house, as far as your eyes can
see.
Yeah. We see it in normal gray because
this is not within our dimension. Our eyes
cannot capture that.
However, it is madal basar. Madal basar means
as far as you can see.
You know, that's for the believers. Everyone, if
he passes the test, is going to get
this.
And it's, SubhanAllah.
And it's not just a clay. No. You
pass that
level.
Rasoolullah Sallallahu Alaihi Wasallam said, 'Allahu Alaihi Wasallam
said, Allah will command them to put the
carpet from jannah in your grave.'
Allahu Akbar. So you
are going to be receiving also the nimah
of the jannah before you reach there.
And then what's next after this?
You are going to be alone in the
grave, right?
And although that 'alam also, you have visitation.
You visit. There is a place where they
gather, they
talk to each other. You know, insma'Allah, life
completes life in its own nature.
And at the same time,
so that you will not live alone in
that place,
allow us to send a very handsome person
to your grave.
And then you will come, you know, bright
face, you know, Nur,
See, the face is having light.
And then he will tell he will say
salaam to you.
And then you will reply the salaam to
him and tell him,
You will tell him, oh, this is a
very nice face that brings good news,
Subhanallah.
And then he will tell you, and I'm
alukasali. I'm your righteous deed.
Yeah. So
Allah even if we say it is not
going to be turned into this,
So we believe that Esteriz Mizan
and the Amal are going to be weighed.
What else? A person himself also is going
to be placed on the Mizan according to
the best opinion of the scholars.
This is good actually to take this opinion
off. The scholars that say, even a person
himself,
a sinner or the doer of good, will
be placed on the mizat
so that you will monitor
your income. Right?
And now because kolu jismin
nabatamin
suhatin, fanaawalabi,
everybody
that is fed by Haramani.
Rasulullah Sallallahu Alaihi Wasallam said,
Fire
is the most
deserving place for it.
Fire is the most deserving place for it,
inshallah.
So it's good to know these types of
things so that you can monitor your income.
Where are you getting your money? How do
you spend it? So that your body will
not eat haram. And when you go to
the mizan,
it will contribute to making the haram side
bigger.
They love to protect us. So mizan also,
the hadith of the mizan came to us
through
a heart. And they accepted those
ones Why did they accept it? If Kamal
al Ahadla if I dela alba, why didn't
they reject this also?
They did not.
Number 9. Al iman
believing that Allah
has written
upon every human being is success
or failure in this life.
We know this, right?
That's a very famous hadith. I guess by
now, you memorize it. Even your children should
be memorizing it.
I know I said hadith for man. I'm
not looking for the Hadith. It's Jabri.
No. Hadith Jabri.
Yeah.
Abdulai ibn? Yes. Yeah. Any doubtful.
Yeah. But the vast majority of your
thought goes to Ibn Masood. Yes. Abdullah Ibn
Masood.
Hadith of Abdullah Ibn Masood in hadakkum.
So
Abdullah ibn Masood mentioned that
after
the soul has been given to the to
the fetus in the womb, the the child
in the womb,
And then Allah will ask the angel to
write 4 things.
Right? 1 of them is
What kind of a person is he going
to be in terms of righteousness or evil
doing?
Everything has been detailed.
Question.
So
why are we in the class now studying?
If I ask
you,
Barzin, why are you studying to get
a reward? Right? To get knowledge and to
get a reward and to be a better
person in the eyes of
Allah.
But your place
has been written, insha Allah, in Jannah, right?
And any any 1 of us, his place
in Jannah has been written. And others,
who don't want to follow Allah subhanahu wa
ta'ala. Their place in * have been written.
Insha'Allah, we will never be in *, be
it nillahi azza wa cham.
Why why do we come and study, you
know, if this is the case? Everything helped
in the rest of it. And
every single person is moving towards that which
Allah
has written for him.
Nobody can escape this.
Yeah.
That's the confusion that some people have, and
up to date also, they still have this
confusion.
However, there shouldn't be any confusion.
If you look at the sunnah of the
prophet sallallahu alaihi wasallam,
and you apply
a concept
or a statement that I have quoted to
you from Ali ibn al Badini al Babu,
Where is your dictionary? You left it at
home?
They have to check the dictionary. Well, assalamu
dillah.
We still have dictionaries to get as what
we wrote earlier.
So he says, any topic that you want
to understand,
as long as you don't combine
all the noesus that talk about that topic,
you will never be able to get the
mistake that exists in that topic.
And to come up with
an excellent opinion, very strong and concrete opinion,
it is not going to be easy.
You have to gather all the hadiths and
the nusus and put them together in 1
place and study them. Then you will be
able to come up with the correct opinion.
Get it? So if we do this, then
that ishqal will be gone.
Why are we praying? Why are we fasting?
Why are we doing all of these things?
Isn't it Allah has written everything? And
you get it? And everything is
Everything is moving, you know, based on that
which Allah prescribed.
Get it?
There is a hadith apart from this hadith
of Abdullah ibn Mas'ud. As Abdullah ibn Mas'ud,
the hadith says, in the last part of
it, he says,
You see, 1 of you
will be doing things according to
the actions and the deeds of the people
of Jannah.
Until there is nothing left for him, you
know, to get inside Jannah except zira', you
know,
just this. And we were talking about 1
step, you know, for him to get inside
Jannah.
And then his book will supersede that which
he has been doing.
He
He will be doing something that can take
him to * at that moment, and then
he will go to *.
There is another hadith
also that says
Allah
picked up,
you
know, with his hand, blessed hand,
a mount
of people among His creation.
And then He showed them to the angels.
He said, how do you heal them now?
Wallaubali.
He said, these are going to *.
Wallaubali,
I don't care.
And then he picked up another 1,
and then he said, these are going to
Jannah.
And Walla Ubali, he said, I don't care.
Show them to the angels, and he said,
I don't care.
So if you look at these ones, you
will be confused.
Why are you doing this? Why are you
doing that?
SubhanAllah, when you look into the hadith of
the prophet put them together,
you will understand
1 thing.
First of all, this decree of Allah Subhanahu
Wa Ta'ala and his kadawah,
when was it written?
Before
or after
or within
the time when Allah Subhanahu has created the
creation? When was it written?
50, 000. Before. 50, 000 years
before the creation of the heavens and the
earth.
We are not even talking about human beings.
Before the creation of the heavens and the
earth,
50 1000 years, this has been written.
So basically, where was it written? The knowledge
of Raul al Adibir
about
the choices of each and every 1 of
us.
If you understand this, then the case closed.
So what was written was, Allah subhanahu wa
ta'ala has written the choices of each and
every 1 of us because he created us
with
free will to choose what we want to
do.
Because if you are to say that we
don't have free will to choose what we
want to do, that would be ridiculous.
What is the point of Allah
sending
124, 000 prophets and messengers to us?
Why is he sending them?
If we are forced to do what we
are doing, what is the point of sending
Rasulullah
to come and suffer? And, you know, people
are fighting him, prosecuting him and all of
these things. You know, he has gone through
SubhanAllah.
What is the point of having all of
these things?
Then you will understand that, yes, we do
have a choice to say no
and to say yes.
What is the point of asking you to
pray if you have no control over your
actions?
That's 1 of
the most ridiculous, you know,
beyond the realm of the ridiculous actually is
the aqidah of al Jabriyah.
Those that say that, you know, now we
we sit in the class. Right?
We sit in the class, and there's, you
know,
so I'll
call you whatever you want.
Why are you here? How did you come
to this place?
Al Jabari,
somebody who is having this aqira will tell
you, no. You also don't know.
You just found yourself in this place.
Right?
Somebody can come and hit,
his son. And then his son got mad
at him. I'm going to hit you. But
why did he hit me? The man will
say, no. I do not know. My hand
just went by itself.
His son should be smart also and hit
him back and tell him, oh, I also
my hands went to himself. I I do
not know. Imagine a life like this.
You all like kids and children, you know,
below the age of maturity, when they hear
this, they will find it so strange
that we don't have control over our actions.
And if we believe in this, you can
imagine how much corruption we are introducing on
earth.
So what is written is
the knowledge of Allah
about our choices.
Qadr has pillars. Right? What are the pillars
of Qadr?
What are the pillars of Qadr?
You forgot.
Shall we just close this book and go
back to Alkandu Liman?
She'd come to our class in in
Al Qaeda iman. You know?
Yeah.
K. Alhamdulillah. We have people from behind the
screen. Actually, I think we should switch, you
know. Those people from,
Oh, they're using Google?
So people behind the screen, people
here face to face, they they have doubt
in your shahada.
So who shall we trust? Behind the screen?
But at least they use Google. So why
can't you use Google here, Adam? Oh, because
we can, we can detect.
Anyway, so we have 4 pillars. Right? Number
1 is knowledge.
Yeah. And then
that's the pillar number 1. And
then number 2, alkitaba.
Writing.
Yeah. I know you're going to forget later
on. Also, I will ask the same answer
will be given to people will be surprised.
What is he talking about? Anyway,
so that's number 1.
That's number 2, writing.
Number 3, al Mashiyyah.
And number 4,
al Khalk.
These are the pillars of Qadr. Whenever you
see scholars talking about that, Qadr contains these
pillars.
Knowledge comes first. Allah knows
everything jumlatin,
what of siddah.
What does jumlatin mean?
Everything. Just say everything. With no exception.
With no exception.
Simple tiny
details about
every single person's life, the last word I'm
always,
you will Allah. His knowledge of Allah's mother
is amazing amazing amazing.
That's why he says,
Not even knowing.
No. Everything has been written in the lahul
mahfooth. SubhanAllah.
1 of the most amazing things that you
will be
willing to see is just this Lahul Mahfuz.
How is it? What is it exactly in
Islam?
It contains every single detail, tiny details about
every single movement that somebody is making in
this today. Not human beings, not angels alone,
not genes, insects, birds, and fish, and everything.
There is nothing that is taking place in
this life, except that it is 100%
documented,
well documented in that place.
So Jumelaten what tafsila? Tafsila means?
The details of each and every,
thing specifically.
This the name is this, and it's gonna
happen in this way.
That's why he says,
he says,
The leaf from the tree that you see
sometimes falls down. Right?
Why is it falling down? You can give
your own scientific explanation on all of these
things, but subhanallah, Allah Subhanahu Wa Ta'ala has
his knowledge, which is the only accurate 1.
Why is it falling down?
When is it going to fall down? Where
is it going to fall down? How is
it going to fall down? What happened to
it after it, it fell down? Every single
detail is about that, Allah subhanahu wa ta'ala
knows.
That's what
Allah
says.
Allah
He created 7 heaven
7 heavens and also
from the earth similar to that in number.
The commands of Allah is coming between the
heavens and the earth.
SubhanAllah. Allah says, This
information that is passed to us
so that we will firmly believe that Allah
has the power and ability to do everything.
And Allah
knowledge encompasses
everything,
That's
jimlaton. Right?
That is the knowledge. So he knows everything.
The creation, who is going to exist and
when is it going to exist and how
is it going to exist?
Things you know and things you don't know,
but I lost more than I know also.
After the knowledge, then the Mahela Tuthaniyah comes,
the second stage,
which is the writing.
Yeah. That knowledge of Allah SWT, he wrote
it down.
Rasulullah SAWAH said, the first thing that was
created by Allah SWT
was the pen. Right? And, it says when
Allah
created the pen,
Allah
told the pen.
Right.
So the pen says,
What should I write?
Allah, you can see the power. Right? This
is just pen Allah's point of creator. That's
why the scholar said
you see the jamad. Right? This 1 is
jamar. Jamar means
nonliving thing. Right? Something that does not have
a life.
That is to us.
Yeah. That's to us.
To humble Al Amin, this is not Jamaat.
Allah can speak to this and we reply
to Allah SubhanAllah.
To us, it's jamat, but to Allah it's
not jamat.
He can speak to everything, and they will
reply.
Real
reply. Not majaz. No. Haqqiqat.
Yeah. Not majaz.
They can reply to Allah SWT. So he
created the pen
and he told the pen to write
and the pen is speaking to Allah Subhanahu
Wa Ta'ala
So it says, Yeah, Allah, what should I
write?
Allah told the pen, write what happened.
He says, write what happened,
and what will happen in the future, and
what is happening right now. And the thing
that will take place in the future, how
exactly are they going to happen?
Rasulullah SAWSAWA
The pen from that moment wrote everything that
will take place until the day of judgement.
Including
our class and our speeches
and everything that will happen until the day
of judgement.
Question,
what about
after the day of Jesus?
Because he says,
until the day of judgement. So what about
after the day of judgement?
Is it going to be another
writing or after the day of judgement?
I mean, after the day of judgement, we
have another pen to come and write, or
that pen will initiate a new
page for that which will happen after the
day of judgement.
Yeah. Somebody says it's continuous.
Yeah. But what is the evidence that this
site is in Rasulullah and Hadi says
ilayu al kiawah.
Is there any evidence to support that the
writing is continuous until
after the day of judgment?
Even if the if the pillar you you
fail, for sure, you're going to fail in
this. So let me just say it and
help you with the evidence.
Yes, the 1 who says it's continuous is
right.
It is continuous.
Because we got another narration. You remember that
statement of Ibn al Mahdi?
And
so when we searched again, we found hadith
from Rasul
If I'm not mistaken, from Tirmizi or 1
of the Sunnans. Rasool
said,
And the pen wrote that which will happen,
Eid al ebed. What is ebed?
Forever.
Yeah. So that means nonstop.
Yeah. That's why
right now in their pen writing,
the prophet sallallahu alaihi wasallam has said he
went to the Israel Miraj
When Jibril took him to that place,
and Jibril told him, you Muhammad
Hadamakami
Mata Rahimullah.
So Jibreel told him, yeah, Muhammad Hadam Akami.
This is
the last
place I can reach,
subhanAllah.
You can see how much Allah SWT honored
the Prophet
He reached a place.
Even the people of that territory, they cannot
go to that place.
Jibreel told him, he said, You Muhammad Hadam
Qami.
This is the last place I can reach.
And then, he said, you have to proceed
alone.
He said, Allah
lifted me up
to the place where I can hear the
sounds of the pens, writing the decree of
Allah
SubhanAllah.
Then Allah
gave the Prophet
and he spoke to him. He did not
see Allah Subhanahu Wa Ta'ala according to the
best opinion, but Allah spoke to the prophet
in that place.
So then you make the comparison between how
Allah speak to Musa, alaihis salam, and how
did he speak to Muhammad, sallallahu alaihis salam.
How Allah spoke to Musa, and how did
he speak? Which 1 is better?
Muhammad sallallahu alaihi wasallam is in the heavens,
in a place where even Jibril couldn't make
it to that place.
Musa was in Turasina.
Right? In that place,
Allah
talked to Musa alaihi
salaam.
You get it?
So, until,
no end. So everything has been has been
written. And this is the reason why actually
we talk about this matter. So you see,
we talk about knowledge, right? Why was it
written?
The knowledge, because the scholars said this is
the order of the pillars of the qadr.
Knowledge comes first.
It is always with Allah Subhanahu Wa Ta'ala.
Writing is the 1 that take place at
the time Allah Subhanahu Wa Ta'ala works.
You get it? But knowledge is always with
Allah. This is Sifa'atheeallillahiazojal.
Azali Yazatiallillah,
meaning Allah Subhanahu Wa Ta'ala,
there was no time when Allah doesn't have
knowledge.
None whatsoever.
That is why you cannot call Allah Subhana
Wa Ta'ala 'Aarif.
You can call him Al-'Alim,
but not Al-'Aarif. Why Al-'Aarif is wrong?
What is
Alif means who knows. No 1 who knows.
Right. Why can't we call Allah an arif?
We have to say an alif, but the
alif is wrong. Why?
No.
No.
You can describe
somebody, you know, who has been told about
these things,
it's Arif.
You tell him what happened in the past.
You tell him what is what happened right
now. You tell him what will happen in
the future.
It's Arif.
I
like your answers, Hamadi, because they are incorrect.
Because Allah never had to learn.
Good. Good, Adam. Excellent.
Because they said ma'arifah usually comes out of
I mean, after ignorance.
There's ma'arifah.
Knowledge can be zati.
It's just like that. Yeah? Knowledge can be
shayizati. That's why the knowledge of Allah Subha
j Sifa zati'il laha zwushal.
Never lost knowledge.
Always,
I mean, knows everything. That knowledge is always
with him. There will be no time when
Allah Subhanahu Wa Ta'ala doesn't know. That's
why he says,
So knowledge comes first,
and that knowledge was written
by the pen.
You get it?
The 1 that Allah asked him to write
about things which will happen. For sure, the
pen is not writing everything about Allah Subhanahu
Wa Ta'ala. No. About what will happen in
the creation that Allah Subhanahu Wa Ta'ala will
be creating.
Yeah.
These are dimensions of the knowledge. Otherwise, knowledge
about Allah
SWT, nobody can,
you know,
encompass
this,
knowledge and information about.
You know.
If you have
the ocean, you turn it into
ink, multiply it by 7,
you know, and take all the trees and
turn the branches into
pens
and write about Allah,
then the pen will
get dry. The ink will finish. But the
knowledge about Allah
is still
there. It is like you haven't scratched anything.
So knowledge and then Kitaba.
What next? And then Mashiyyah.
And you know what is Mashiyyah, right? The
will
of Allah
to put things into action.
Get Allah
Get
it? Because nothing can happen except Ida sha'a
Allah.
Why is it like that? Because this is
his kingdom.
He owns everything.
That's why according to our 'Abba Hawi says,
Mala, you need to.
There is no way for you to have
in the kingdom of Allah Subhanahu Wa Ta'ala
something that Allah,
did not let it happen.
K. Look look at my choice of words.
Did not let it happen.
Because of his errada, he wants it to
happen in that way. And there is a
wisdom behind it. Whether he loves it or
he doesn't like it,
Allah loves it or he doesn't love it,
there is wisdom behind everything.
But to have something
which is taking place and Allah doesn't know
it and He doesn't,
let it happen in that way. There
is no way for it to take place
in this way. All of these aqa'id that
are saying that it's something which is taking
place and Allah doesn't know it is a
useless aqa'id.
False
of Tiraunal Allah
and causing I mean, attributing deficiency to Allah
Subhanahu Wa Ta'ala. Because Qadariyah,
they believe that Allah Subhanahu Wa Ta'ala don't
know what we are doing until we
do. Get it?
That's useless, you know.
This is their approach
against
Allah
thinking that they are praising Allah but at
the same time, they are attributing deficiency to
Allah Subhanahu
Wa
Ta'ala. You get it? So the Mashih and
Iradah, Mashih and Iradah, these are 2 different
things
in terms of wording.
But,
if you see the way the scholars are
looking at them, the differences between this
and the other 1 is very subtle if
it does exist.
You get it? 'Mashiya' and 'irada'? So we
have 'irada', 'koni' and we have 'mashiya',
Konya or Iradah.
Konya, Mashia, Konya. And we have the second
1 is Mashia Sharia or Iradah Sharia.
These are the 2 types of mashiyyah or
irada we have,
attributed to Allah
What is the difference
between the Kaunia and Kadaria?
Please,
you have to succeed. Okay. Adam passed 1
test, but
I need 2 questions to be answered.
You got number 1. Number 2 is, what
is the difference between Mashia kawaniyah and Mashia
So you never expect in this class there
will be questions being asked. So everyone just
relax. Take the back seat and relax.
At least, you know, the people behind the
screen,
Adam will say they are most likely Google,
oriented kind of people. But I think the
speed they have in answering the question suggests
that these are information from the,
from the brain. You know? Not AI. Not,
what is the other 1?
Jyushach
Chajibiti
or something. I don't like that name. But,
anyway, this is their
Anyways, so the difference I think thanks to
those who are
sharing, and thanks to those who are silent
also.
Yeah. So that they will not protest.
Anyway, they said, mashiya kauniyya
is anything that Allah
decreed to happen,
and it must happen.
Okay? You see? He decreed that it it
I mean, he wants it to happen, and
it has to take place.
It must take place.
You get it? But it doesn't necessarily mean
that Allah Subhanahu wa Ta'ala loves the thing.
It might be something that he likes or
something that he doesn't like.
But nothing can stop it.
Where whereas,
the mashiya,
Shariah, is the opposite.
Something that Allah Subhanahu Wa Ta'ala decreed,
He wants it to happen. But it might
happen. It might not happen.
But it has to be something that Allah
Subhanahu Wa Ta'ala loves.
That's why it is related to the Sharia.
Awamir, Allah
wants us to obey him. Right?
Salaf. He wants us to obey him. Is
everyone amongst the human beings obeying Allah?
No.
So it might take place, it might not
take place. Allahu Azzawajalah, he wants to forgive
us. But is everyone amongst the human beings
repenting?
No.
You get it? So Allah loves the repentance,
and he wants it. The irada is there.
The forgiveness is there, but not everyone qualifies
because we don't do what qualifies us to
be forgiven by Allah Subhanahu
Wa Ta'ala.
As for Mashiyyah Konya,
nobody can stop it.
But it might be something that Allah Subhanahu
Wa Ta'ala doesn't like.
You get it? Allah subhanahu wa ta'ala in
the Quran says,
Allah says, if Allah wish
those people who are fighting each other amongst
the Muslims, they will never fight
each other. After receiving all the evidences and
the bagina and the details, whatever they need,
they got everything.
But they are not fighting each other.
Allah says,
If Allah wants, they will never fight.
But they should know that Allah swamata is
the doer of whatever he he wants. You
see, which messiah is this?
Konya Oshareia.
Konya.
And now
he doesn't like to see the fighting
taking place. Like the battle between Ali and
Marawi. It
happened. Right?
Yeah. Is it good? No. It's not.
Yeah. At all, it is not. It is
evil that happens in this Ummah.
It took place.
Like the battle between Abdullah ibn Zubayr
and Al Hajjjad ibn Yusuf in
the time of Yazid.
You get
it?
What,
that battle that happened,
is it something that Allah Subhanahu Wa Ta'ala
loves? No.
But it happened.
Can we avoid it? No. Because it's Mashi
Akonia. How do you know it's Mashi Akonia?
Because it took place.
And we check-in the Rasool Allah doesn't like
this, to see Muslims fighting Muslims.
Because Mashia al Shariah has to be something
that Allah loves.
And there we go. Many, many, many battles
that happens in the Muslim communities which, you
know, cause a lot of tragedy to the
Muslim
community.
There was 1 if Allah Subhanahu Wa Ta'ala
wished it would never happen, walaqinallahaifaluma'id.
And the last 1 is the Khalq. So
after the Masiyyah, Allah wants
to see the creation taking place, and then
the action will happen. So you can see
the way they put them, right? Knowledge,
writing of that knowledge,
the
will of Allah
to put that knowledge into action, and then
the creation
will come
after
that.
Is that clear, insha'Allah? So these are the
pillars of
the qadr of Allah, subhanahu,
wa ta'ala. So back to that knowledge of
Allah, subhanahu wa ta'ala, he knows
everything.
Jumlatin, what have seen.
So let's
solve the puzzle
about why are we doing what we're doing,
Because Allah Subhanahu Wa Ta'ala wants to show
mercy upon us and also,
the correct understanding of Allah
picking
up from people and sending them to *,
and some of them sending them to Jannah.
And in this hadith of Abdullah ibn Mas'ud,
the prophet
has said,
a person might be almost reaching paradise, and
then he would do something that would take
him to *.
You get it? So altogether, if we put
them and get some other nusus,
everything is going to be clear.
It's a Muslim.
The prophet
said when they reported
that
person, Khuzman, some said he was a monafiq,
because he wasn't a Muslim,
bi
Hali. But he was fighting with the companions.
Ocuzman, you know,
his name. You know, he was fight fighting
during the battle of Uhud,
you know, and he was teaching the enemies
a lesson, good lesson. So the companions were
so happy to see a person like this.
So
they see him as somebody who will be
going to Jannah.
And then Rasool Sallallahu alaihi wasallam said, no.
He is going to *.
And then 1 of the companions followed him.
You know, they followed him.
After the battle, he was badly injured.
Because no matter how much stronger you are,
how much skills you have in the battle
of that nature, it's hardly for a person
to come out
peacefully. That's why they said the body
of Khalib bin Waleed,
almost every part of his body, there is
some injury in that place.
How many battles he said he went?
Around 90 battles or more.
And where did where did he die?
On his bed.
That's why he said, fa'a'ana'amutu
kamatamutilibil.
He said, I went through so many battles.
People used to believe that if Khaled is
there, Khalas, the battle, the game is over.
Yeah. That's why Omar is not happy with
this
kind of feeling that it's like khalid is
the source of the the victory, but it's
not.
But without Khaled,
they will win.
Even angels,
you know, who with the power of Khaled,
his ability and his skills, cannot be compared
to their power and skills.
But even the angels, when they came, Allah
he
says,
Allah Subhanahu Wa Ta'ala says, he did not
make this, you know, to tell you about
the angels except just to give you good
news
and also to give you comfort before you
fight. Yeah. Because if you know that
angels are next to you, fighting with you,
of course, you will be so happy. You
will think you will have the courage to
go and fight because you will believe that,
victory is on your side. But Allah
says, woman nasulillaminendillah.
He said the victory is not because of
the angels. If he wants even with the
angels, you guys will fail.
You get it? So Khaled ibn Uweli died
on his bed.
He says,
He says he has Khaled
after all of those struggles and battles.
He says I am dying just like the
way a camel is dying in their resting
places.
He says
he
says,
Allah, don't let those coward people sleep in
their life.
Because
participating in the battle doesn't necessarily mean death.
Yeah. That is a time which is fixed
to a person.
Yeah. And you will not die until you
reach that moment.
Right? They found somebody after the earthquake, 8
hours after the earthquake,
under the the rubbles, and they brought him
alive.
Yeah.
All of his family members died.
Karam Qumullah, if I'm not mistaken, he said
he used to feed them urine to survive.
There is no water under the ground.
Whatever he can have enough water to survive,
they died, all of them.
So
he survived
8 hours later. Yeah. Because his time is
not up.
I heard about
an aeroplane that crashes.
Everyone is gone except a 2 year old
baby.
If it is based on our calculation, who
should die first?
That baby should die long before
before any,
but his time is not
yet. It is not due.
If we understand,
we always forget this. All of us.
But if you understand this, then you relax.
Alibina Bita Ali said, Look for death. Life
will be given to you. It doesn't mean
take away from it and go and fight
it like that, you know. No.
Relax. Because death is going to come.
You cannot avoid it, so just relax.
No matter how much you try to avoid
it, it doesn't work. You're just wasting your
time. The time Allah wanted, you woke up.
So that's what Khaled is referring to. He
says, those cowardly people,
may Allah not let them sleep in their
life.
So that person, after he got injured, what
did he
do? He went to a place. He took
his sword. He cannot
be, patient, you know. He took his sword
and fixed it to the ground and fell
on it
and killed himself.
What did he do?
What was that? Suicide.
And in Islam, when somebody commit suicide, where
does he go? *.
The prophet
said,
Whoever kills himself with a knife will go
to *,
given the same knife to stab himself with
it in *
forever and ever.
Forever you will remain in that place.
So they told the Prophet
about this.
SubhanAllah,
look at what Rasulullah
said after they informed him about what happened
to that person.
Rasulullah
said, in Hadakkum, you see, the hadith of
the Lay of Masood also, some part of
it comes here, more explanations are given to
us here.
A person might be,
you know, acting
according to what we see. We see, Masha'Allah,
a righteous person, but
realistically
between him and Allah SWT, there is
something,
something else.
That's why
I really advise all of us,
Wallahi Wallahi, we have to be very careful.
The way
Allah says, you should be very careful when
dealing with him. Allah, he will have to
be very careful.
May Allah
help us to be very careful when dealing
with him.
This life is not a joke.
Whatever you do, then Allah knows it.
And the prophet
mentioned all of those hadith, so to us
they are fact.
The conclusion made by Ibn Rajam is very
excellent and perfect,
You Allah.
He says, Wallahi.
And the same goes to our Sheikh or
Suray bin Uthamin.
He says, wallahi, there is no way
for this to happen because this is not
the sunnah of Allah
Allah doesn't do this. To have a person
who is righteous doing everything that Allah is
going to ask him to do, very dedicated
and sincere to Allah. And then
Allah disappoint him at the last minute. Allah
doesn't do this.
Allah doesn't do this to anyone.
If you're righteous,
you're going to complete your life. It isn't
Allah Azzurajal if you're patient in that righteousness.
This is rambulalameen
that we know.
You good Allah will reward you, will be
with you at the last minute.
I heard somebody that I shared with
you his story,
Whenever prayer time arrives, he was a driver
in 1 of the Saudi Embassies,
1 of the countries.
They said whenever prayer time arrives,
even if the visitor to the embassy is
a minister in Saudi, came.
So these are his employers,
right? And these are the people who are
on top of him so much that that
old man, when the prayer time arrives,
no matter how much hurry they are in,
they said they have to stop.
They said they have to stop.
He has to pray.
And they already know him. So everyone
somebody says he wants to pray. What good
can he do?
So they submitted. Ministers and whoever, president, prime
minister, king, whoever, when the prayer time arrives,
he has to pray if he's the driver.
And, subhanAllah,
they said he died in sujood.
Subhanallah.
See how Allah
completes his life with something that he loves
so much according to what we see?
Allah let him end his life in this
way.
That's why he said this, Jumlah, very interesting
Jumlah. He said, Fafil Jumlah.
K? Remember this word.
Fafil Jumlati alkhawatimu
mihrathu
as Sawabik.
He said, Fafil Jumlati
I'm saying it 3 times so that nobody
will forget in the future.
What does that mean? It means the conclusion
at the end of a person usually is
a reflection of the past of that person.
If the past is good, the
is good. This is going to be reflected
when a person is dying.
Yeah. That's why Allah sent angels to protect
you
so that you will die in your iman
reason, laihaaswajal, and go and get that excellent
reward with
So be honest in your life.
You see this. Be honest to Allah Subha'ala
and Sabar Sabar. Be patient. Make sure whatever
you do is the right thing.
You will never lose the support. Allah promised
us to give us pleasant life in this
dunya and in the akhirah, he promised us
to give us the best when we meet
him. Sabar Sabar, especially in this time of
ours,
really you need to be patient.
Life is not easy. It's tough these days.
Especially when you want
to attain your righteousness
and steadfastness.
You know. I really advise you to stick
to that.
You know. Watch over your behavior, your manners
and your relationship with Allah subhanahu wa ta'ala.
What is
and
also
Hadith talk to us about
the risk of a person.
Sorry.
How much you'll be receiving from Allah
How much you get from Allah. Everything has
been written,
and, you will never
increase
or decrease.
You get it? Yeah.
I cannot tell,
Hassan I'm gonna close your risk.
That's a joke.
If Hassan got annoyed,
you know,
and become depressed and sad, he is just
disturbing himself,
You Allah.
Because the risk that Allah Subhanahu Wa Ta'ala
has risen for him, as long as it
is his, he has to get it. Whether
I like it or I don't like it.
Nobody can stop it, You will lie. That
is why you have heard about people who
lost
their job. Allah grant them better.
Better. Way better. We have stories of many
people. They lost their job because of their
attitude and good behaviour.
People pushed them out.
They left to preserve their religion
and to protect their honour and dignity.
And Allah
gave them the best.
So always remember this, that risk is in
the hand of Allah
Nobody controls it except him.
Look for the risk from the 1 who
owns it,
Not from the 1 who is just a
caretaker,
an agent
that Allah Subhata is using to
take that risk to this person and that
person.
Yes? And,
Don't you ever ask even Adam anything.
Ask the 1 that his doors are always
open
And you cannot be blocked when going to
Allah Subhanahu Wa Ta'ala.
Allah gets angry if you stop asking him.
And human beings, when you ask them, they
get angry.
SubhanAllah. You get the difference, right?
Allah
says,
Yeah. You Allah. You have Allah with you.
You know, always raise up your hand. Don't
be shy.
And don't don't get bored. Keep asking. Keep
asking.
Keep asking.
This topic is really amazing. But nobody
senses it and feels it, you know, except
somebody who is conscious.
Headless people will never understand.
Yeah.
Allahi, the feeling that Allah
is standing for us when we go back
to him and ask him, Allah's want to
let give. And you have Allah Subhana Wa
Ta'la
that is always asking you, what do you
want?
This feeling itself
is enough to bring comfort to the life
of a Muslim.
But unfortunately
we lost this
type of, you know,
prestigious,
situations. And that's why we are depressed.
Just like others
who
their nature is based on depression and stress.
I'm referring to
those who don't accept Allah Subhanahu Wa Ta'ala.
And the time you will die. You know,
if the time is not
if your time is not due, you will
never die.
You will never die. I heard long ago
1 of the scholars was narrating a story
of a person who
fell from a 36
level, level 36
only. He fell.
You know, nobody thought this person can survive.
You know, even
a bit
from level 4 in this, if you are
to fall down, we should expect this person
to lose his leg or his hand or
some part of his body.
36.
So he fell.
So people
were afraid of him,
dying, you know. But then SubhanAllah, he came
down peacefully.
Peacefully.
So everyone was happy. He also was happy.
He doesn't know how does that happen peacefully.
No injuries. No anything.
Just like that. Rubbul Alameen. Allah made it
in that way.
Brought him down
in that way.
Right? So he told people,
please wait here.
Let me just get some drinks. We have
to celebrate this moment.
While he was crossing
the road, a speeding car comes. Hit him.
And that's
it. Gone.
SubhanAllah, when
I hear this,
I said,
look at how Allah Subhanahu Wa Ta'ala brought
him
from
that place down.
Throw him down
so that he can meet his agenda.
Because if he's going to go to use
the stairs, he might meet some people, say
salaam to them, delay,
If you use the lift also, the lift
might have some problem. All of these things
that you guys I don't know. Allah swore
him from that place, nobody can stop him.
He reached that place on time.
And from that place,
he rushed to the place where Allah swore
he did not have any injury.
Otherwise, if he is injured, people might take
him to the
hospital. And Allah wants him to die at
that place.
That's why the place where Allah has
written for a person to die, for a
person to die, for Allah, he would never
miss that place.
If Allah says you will die in Malaysia,
you will die in Malaysia, no matter how
much you try to go out. If Allah
says you will die in Saudi, you will
die in Saudi.
You will die in
any of the Muslim countries I don't want
to use kafar country. Any of the Muslim
countries, you will die in that place, you
Allah.
Worry about what comes after the agile
is due.
Your worry should be about that. What will
happen after I go back to Allah subhanahu
wa ta'ala? So all of these things have
been written while a person is inside the
the womb of his of his mother.
All of these have been written while a
person is in the womb of his mother.
May Allah
grant us good and ability to be
a righteous people and to maintain our iman
and patience until we meet him.
No question.
So shall we just close the class?
I think just 1 question came.
Any questions from here?
Yes, sir. There is a question.
Okay, sir.
Does it mean that the Qadr can still
be changed?
The hadith, to my knowledge, is authentic.
And I guess this issue of the Qadr
and the dua and something changing the Qadr
we have already talked about this.
So
something that has
impact on the qadr. This is something that
is also part of the qadr itself, Allah
Subhanahu Wa Ta'a has written. This person will
be making dua
and because of this dua,
that qadr is chained to another qadr. Both
of them are qadr and at the same
time both are written. So if you look
at the fact that both are written at
the same time, then you will see Qadr
doesn't
change. If you look at the fact that
2 Qadr are written, 1 of them is
the first 1. The second 1 is based
on the knowledge of Allah Subhanahu Wa Ta'ala
that this person is going to be making
this and that,
then
then you can say that Qadr has been
changed. Realistically,
both are written by Allah
and the second Qadr will take place, not
the first 1.
That's why the best,
we just focus on what Allah subhanahu wa
ta'ala ask us to do.
K, Sheikha. The next part of the question
is,
Sheikha, does
affect a person even if the person is
not showing off or doing anything purely just
because another person sees something good in him
or her? Yes. That's true. That's why you
always make dua.
In the morning, 3 times.
In the and, evening,
the same thing also. And also,
You know? This is for you, for the
kids.
In the morning and the evening.
In will not affect you.
Okay, Sheikh. The second question by Assishir.
Sheikh, how can we understand the relation
between the opinion that the pen is still
writing and this hadith,
walam annal umata lawwich tamata Allah laiyam fa'ooka.
Mostly in the part, rufyaatil aqlamu wajafataswaf.
No. It's insha'Allah we'll find time 1 day
to study this,
this matter because we have Qadir is of
different types.
You know,
there's Qadir
al Hawdiyya.
That is amuriya, based on the life of
a person.
You get it? So those ones are based
on the life of the person. This 1,
rufyaat al akla mujahfatuswaf.
But the 1 that the prophet
heard, those ones are continuous
writing.
When are they going to stop?
You get it? The 1 that Allah Subhanahu
wa Ta'ala talk about in Surah to,
to Khan, this is the 1 that is
the kitabah that is taking place on
the night of Qadr.
There's a kitabah al holy year because every
year it happens like this. So
it's right and finished. Everything has been decreed
at that time.
So,
this is how it works. There is no
contradiction at all. These are different
things.
To? The hood.
The the punishment?
The had. The had. No. Which case is
that? I can't remember.
No. Didn't he rob people? Wasn't he not?
Oh.
So there you are referring to the history
back. No. In Islam, if somebody repented,
khalas.
The government cannot go and say, 'After he
repents,
khalas.'
So what he does is to return
back the right of others.
Unless if there is a case of murder
against
that he murdered somebody, And this is the
right. If those people forgive him, and then
that's it.
But he himself, he shouldn't submit himself to
the government. He should just repent
and close that page.
If he has a right of somebody over
him, he should go and pay that right.
And that's it. So while he was going
from person to person and paying them back,
if the government caught him before he had
successfully paid the bill? They shouldn't. They shouldn't
do anything.
The
punishment is all all only applicable when the
person is still doing that thing before the
repentance.
When he repented,
his job is just to return the thing
to the to the proper owners. He shouldn't
tell the government I'm the 1 who is
doing this and that. If a thief is
caught,
and let's say he's sitting in the room,
and in the next room he's going to
get the hadu,
can he say I
I've repented to Allah. I will never Yeah.
He should. He should. He should. But the
government has to let him go? No. They
have to cut off his hand. So what's
the difference? The difference is repentance cannot take
place
when the government already get a person. Oh.
You get it? When they had already reached
the government,
it has to be afflicted. Okay. Must be
afflicted. Repentance doesn't work here.
That's why he said,
when he took that person to Rasulullah
and then
Rasulullah looked at what was taken
from him by that person, he said, the
hand of this person has to be cut
off. He said: 'Yarasullahi, because of my garment
he's going to lose his hand?' I said
'Yes.'
He said: 'Yarasullahi, I forgive ' He said:
why didn't you forgive him before he came
to me?'
so when the when the case reached the
government, then the public interest is bigger than
the personal interest.
Government has to take action. We tell him,
we appreciate your repentance. May Allah, subhanahu wa
ta'ala, forgive you and accept it from you,
but punishment has to be
applied on you.
So somebody repented. He used to be a
thief, but now he's a good person.
There are many scholars, many scholars, great scholars
among the bohaddithir who used to be really
bad.
But then they repented.
Abdullah ibn Muslima
ibn Khan al Khanabi,
very great scholar,
very big and great scholar.
But he meant Shuribl,
you know,
ibn Hajjat al Wasati. I mean, even Muhammadan
hadith.
This 1 is aya in Hadith.
Imagine.
And he was a very bad person in
the community.
He was very rude to Shoaibah. Very rude
to Shoaibah.
He asked people, who is this?
They told him, this is Muhaddith.
He asked, what is Muhadith? Allah be you
hadith, be hadith, and Allah be salas.
So he went, he pushed people. He went
to shawba, and he he told them, ma'ant,
what is you? I'm going to go literally.
But he meant, 'Who are you?' You can
see even the word he is choosing, you
know, shows disrespect.
'Dealing with a gangster.'
And
he he talked very rudely,
telling him, what are you doing? What is
your job?' He said, 'Hadiz An Nabi.' He
said, we will never leave this place before
you tell me, 'Hadiz. You
deal
with,
you know, Hadidzeel like this. And a person
like Shoaibah,
Shoba, they even mention that he and Abdul
Mahdi,
when people see them, they used to run
away from them.
Because if you do a mistake next to
them and they talk negatively about you, this
injury they are causing you cannot be healed
throughout your life.
People are scared of their comments. They run
away.
They are very great and respectable people
in the community.
And SubhanAllah, Shubh Hikmatul 'Alama'
Shubhah did not smack him or watch people
take care of him, you know.
But he gave him what he deserved.
He told him, you have to tell me
hadith.
He says, no worries. I will tell you
1.
He says, hadith and afoulan, unfoulan, unfoulan.
And Nabi Sallallahu Alaihi Salamakaal
It is part of what people
got
the balance of what remains with us from
the previous prophecies.
That if you don't have shyness,
do whatever you want.
I mean,
he's saying this hadith to who?
The criminal.
To that person who was a criminal at
that time. SubhanAllah, you know that hadith worked
on him. He understood the message.
And he
asked, 'Who is the best person to learn?'
They told him to go to Imam Malik.
He rushed
to go and meet uh-uh
Malik or somebody in Madina. I can't remember.
So he went,
he stayed in that that place. You know
subhanallah by the time he came back
to meet Shoaib, Shoaib already died. That's why
they said this is the only hadith he
got from Shoaib.
But the point is, you know, the message
reached him and he became righteous. Can we
say, oh,
Abdullah ibn Muslima ibn Khanabi
used to be a bad person and then
now he has to submit himself to the
government. Nobody says this.
No matter how much bad it's a person
when he repents and he fixes himself, this
is what we want. Otherwise,
if the government is going to act in
this way, nobody will repent.
Because he knows even if he repents, government
is going to bring him and get him
into trouble. Yeah. So we don't do that.
When they repent, we encourage them. Unless if
he has a right of others over him,
then he has to pay those rights.
Or he killed somebody and the government had
been looking for him. Even after repentance, that
right of those people is still intact.
Yeah. We have to ask them whether they
forgive you. If they don't forgive, we established
a hand on him.
Yeah. Get it, Adam? Yes. Allah grant. That's
good.
Al Bayhakin has a book called.
Do you recommend it? Yeah. Insha'Allah.
As for
somebody who is in the, the beginning level,
I I'm I'm not talking about you. I
know you were your Mufti,
of Thailand. You know? But,
but I'm,
talking anyone who wants to study Qatar start
study. Yeah.
Books written by,
contemporary scholars, you know, Qatar.
You know, Samin has a lot. It has
a small book also, Reseda Life of Qadr.
That's that's good. To begin with those ones,
at least it gives you a good background
on how to deal with the bigger
matters. Because trust me, issue of CUDL is
very dangerous. It's a red line.
Yeah. Very dangerous to, to, to get,
I mean, involved in,
those matters.
And that's why we just have to limit
ourselves to the surface.
Going deep
might take a person out of
gender.
The vast majority of the deviation, if not
all of them, are related to qadr.
You know, the deviation of the firoc, most
of them, if not all of them, are
related to qadr.
It's Marta on Saab. Saab Saab Jiddim.
And Alhamdulillah, what is needed from us is
very simple.
Very little.
Even like to Allah, a student of knowledge
to study.
Either a person is in the, in in
the beginning stage, I will never recommend him
studying Qatar alone.
He must have a scholar that is guiding
him. Or a person who is really a
student of knowledge, well rooted in the study,
then this 1 can study everything because he
knows how to deal with the matters.
That is, he sees knowledge, he sees the
text rather than seeing the person himself.
And he knows how to understand. He has
a good background that helped him to,
differentiate between right and wrong,
you know. And Lagrand is good. The second
question is
Sheikh, is it alright if we
ignore the topic of qadab when we're studying
a period? No, it's not. Because it's connected.
It's not. It's not right to ignore Qadr.
I teach Qadr.
What I say here, I will not say
what I say here, I will not say
it on the rainbow.
Because remember you have everyone is there. Laymen,
people who are not understanding. You're gonna confuse
people and bring
a doubt in their life.
Do you get it?
And there are some specific classes that you
have,
which really, really, really
you are dealing with student of knowledge.
Do do you get it? Those ones who
engage in discussing everything with them. Yeah. That's
the place you bring heavy Maasai,
Maasai which are very tough,
Which you you engage in a debate for
days.
You and them. Because you know nobody will
get confused. And they will go out, be
using light to Allah with the correct And
through that, you are trying to establish a
system, you know, with them, you know, so
that they will be able to deal with
these matters by themselves in the future. Because
they are going to meet things which you
don't see them.
This is the future. Because they are going
to meet things which you don't see them.
This is how it is, Yousef. You teach
right? Your students, if they are serious, trust
me, they are going to see things which
you might not
you do not see.
If they are really students of knowledge, they
are going to get what you have and
expand their knowledge also
outside.
Assalamazin.
Alhamdulillah.
Last question, inshallah.
I know.
I would like to ask if this, applicable
to the Muslims, sir.
Yeah. The Muslims.
Yeah. Actually, we're talking about the Muslims, you
know, because the kuffar, the kufr is more
than enough
to take them to * forever and ever.
That's why they say,
There
is no sin after kuffar.
And of course, there is sin. But they
mean
a
kafir who drinks wine. And you are talking
about his drinking of wine.
That's,
it doesn't make sense at all, you know.
Which are his bigger kufr? He is a
kafi. What do you expect from him?
So these nusus we are talking about, Muslimen.
Rasool Allah SWAMI
said, anyone among the Muslimen,
because a kafir, his kufr will take him
to * forever whether he commits suicide or
not. It doesn't matter. But a Muslim who
will take knife, Rasool Allah SWAMI said,
He will stab himself with a knife. His
knife will remain in his hand, and he
will be stabbing him himself in * forever
and ever.
Umanta hasa sunman, whoever drinks poison and he
kills himself with the poison,
Allah will give him the same poison or
a poison in *. He will be taking
the poison in * forever and ever.
And whoever will throw himself from a mountain
and kill himself,
Allah will create a mountain in *. He
will be throwing himself into * forever.' He
said, 'khalidammuqalidam
fihi
havada.'
In Sahih Bukhari, he said,
Whoever kills himself with something, he will be
punished with it on the day of judgement.
So even the Muslims, when they do that,
then we say,
'Nususul wa'id, we keep them in the way
they are.' The scholars said,
we let them pass in the way they
come.'
You don't tell a normal person in society
that there is an explanation to this hadith.
Just tell him, 'Suicide can take a person
to * forever.' And he's in a lie.
This is what the prophet said. However, if
you are in a class where there is
a focus in terms of learning, the student
of knowledge is there, then you tell them
it depends
on the belief of that person who is
killing himself.
If he believes that suicide is halal,
then when he dies through the suicide, this
1 is kafir. He goes to * forever
and ever. But somebody who is depressed,
he thinks there is no value in life.
So he killed himself.
This is similar to taking a life and
killing another person.
Both of them are killing a soul.
Yet we don't say he is going to
* forever because he doesn't believe that this
is halal.
But he's just tired of life. He just
kills himself. He still goes to * but
there is a possibility of Allah, I mean,
for Allah, Subhanahu Wa Ta'ala, to forgive him.
You get it?
But we say he goes to help. But
this is just in the classroom when
you talk to the student of knowledge. You
deal with these nazuz like that. Allah
says, When he talks about Riba, he says,
Whoever goes back to taking Riba, he goes
to * forever and ever and ever. He
says forever.
He will remain in *.
Eating riba is it?
Is
it kufr? No. No, it's not.
It doesn't sit in sunda. It's not kufr.
But how is it that the ISAC will
go to * forever?
That's why the scholars said, nasusuwaid,
we leave them in the way they are.
When you're translating them, you keep them like
that, keep quiet. Unless if you're dealing with
a student of knowledge who wants explanation, then
you go back to the ayah and to
the Hadith, then you can get the better
and the best understanding of that. You see,
if you look at that ayah, the ayah
is talking about alistihlal from the beginning.
Right?
These are the people who will be going
to * and they will remain in *
forever. Not the 1 who takes the river
out of following desire. He knows that riba
is haram. He believes that it's haram, but
he just takes it because he cannot fight
his desire.
This is a person who is committing 1
of the worst type of sins that I
ever committed against Allah
So this is how we look at these
nusus. So it is for the Muslims themselves.
But you just say it to the community
and keep quiet so that nobody will go
and commit suicide.
Because if you reduce the impact, trust me,
tomorrow somebody will say, Oh, as long as
I will be forgiven? Why not?
You have losers like this.
Who thinks he can go to * for
transit? As long as he will go to
paradise later, it's okay. And then he will
go and get into trouble because nobody can
stand
in * for a second.
Subhanallah, some people, they are so prodigal, you
know. The brain is not, you know, the
capacity to understand things by themselves.
We need to think for them.
Yeah. We need to think for them. So
that's why nusus aluaeed, when the prophet
threatened
the best when he talked to the Awam,
just say what he said and keep quiet.
What he asked you what he said? Tell
him Rasoula said this and then leave it.
That's why they said, Abdullah ibn Rasud
or, 'Abdulai bin Abbas' somebody came to him
and he told him, 'If a person kills
somebody, can he repent?'
He looked at him. He said, no.'
And then he left.
Another person came later and he said, You,
Abdullah. If a person kills himself I'm sorry,
kills somebody else. Not himself. Last time I
said himself. If a person kills another person,
can he repent? He said, No.
Later on, somebody asked him and he told
him,
You Abdullah, Sheikh, if a person kills another
person, can he repent? He looked at him.
He said, 'Yes.'
And then the student was confused. How come
the same question, the same way they phrased
the question but 2 different answers?'
He said, 'Yes,
because I see that person from his eyes.
I can read that this person did not
kill yet. He wants to know if I
kill. Is there any way out or not?
If I tell him yes, what is he
going to do?
Just kill him and then Allahu Madfirli.
That's why, even scholars and the student of
knowledge, have to be really smart in this
regard.
Understand the circumstance and the situation.
Know. And that person, he says, based on
the way he's asking, I can see the
regret that this person is already killed.
He wants to know, is there any way
Allah subhanahu wa ta'ala can accept me? He
told him, yes, he can repent to Allah
subhanahu wa ta'ala.
You get it? So these are the scholars
and the way they have their own approach.
Somebody told him, can I kiss my wife
if I'm fasting?
He said no. He looked at him and
said no.
Another person also asked
later, maybe another day,
can a person kiss his wife when he
is fasting?
He looked at him and he said, 'Yes'.
There are 2 different answers.
They asked him why. He said, because that
first 1 was a very fresh young boy,
young man. And he's telling me, can he
kiss his wife? When you tell him, yes,
what happens after that? 2nd fatwa the next
day. 'Wallahi, I couldn't control myself' and I
just depended on the opinion that says it's
Okay. And now, so what's next?
Because he ends up having a relationship with
his spouse and then come and ask what
to do now.
What put him into this trouble? Your fatwa.
The fatwa.
Yeah. That's why Aisha, when she said Rasulullah
used to kiss his wife while he's fasting,
she said, You guys should know that Rasulullah
controlled his desire more than you.
Yeah. A person should be very careful. It's
halal halal. You know, I'm saying this here
also is halal.
A person should understand what he does.
You get it? Do it in a way
it will provoke your desire. The minimum you
get is to
reduce the value of your fast.
But the last person who asked, it was
an old man.
You get it? That 1, when he kissed
his wife, the kissing is for
what? Mercy.
The first 1?
Kazab. If he tells you this is just
a mercy
showing to his wife, he is kazab.
But the second 1? Yes, this is
for mercy because usually, old people, they lost
their desire with
them. Exactly. Insha'Allah. So this is a very
good man Hajj. Please do take this whenever
you're approaching that wamun Nas.
Howard, don't lie to anyone. But we have
no suos, insha'Allah, that you can keep them
with and they will keep them behaving well
with Allah Subhanahu
Wa Ta'ala.
May Allah grant us good and tawfiq in
this dunya and akhira in thehu be
Sim? Yeah. Another question, sir.
For the male gender, sir, is it
considered as ill treatment to the parents if
you do not inform them about your marriage?
For the? The male gender.
The men. For the? Men. Men.
Rogel. I I the the voice doesn't come
to me. For the man? Uh-huh.
Is it considered as, ill treatment to the
parents if you do not inform them about
your marriage?
If you do not inform them Yeah. About
your marriage. I mean, the person married and
he did not inform his that's a cook.
'Iyawallah, that's a cook.'
It's very wrong for a person to marry
because marriage is a big event in the
life of
a person. His parents should know about that.
And I know in most instances, it's the
fault of the parent, but
you shouldn't correct a mistake with another mistake.
It's better to inform them. At least they
know that the person married, if he is
in a state of necessity,
he knows that if he did not marry,
he will commit zina.
Then he can just ignore
their acceptance and go and marry. No problem.
But he told them that he is going
to marry.
But if he can be patient, I will
always advise a person to be patient not
to marry if the parents are not interested
in that marriage at that moment.
Keep on pressuring them in a nice way
until they agree. We have a lot of
circumstances where the person resists so much and
at the end of the day, the parent
accepts.
Because trust me,
that Miss Keena you are going to marry,
she's going to suffer a lot. She might
be happy,
oh, now we got married, but in the
future,
she will suffer. She will be psychologically punished
when she knows that your parents don't like
her
and they don't see her. What kind of
marriage is this when I cannot come back
with my family to my parents?
You Allah. Now and I will say it's
nice. But in the future,
when the marriage is normal, you know, the
relationship between you and your spouse is normal,
then you'll be looking, you know, back to
go and make the connection to your root.
And nobody accepts you. They don't accept her.
They don't accept you. Or they accept you
but they don't accept her.
Imagine you bring your wife and your mother
doesn't want to meet her.
How is your wife going to
look at your mother?
She needs a lot, you know,
to,
be convinced that you are the good person
for her to stay. She will be depressed
in her life. That's why saburo. Saburo.
Saburo. Saburo. It's a very good and excellent
way to provide a space
for your wife or to your parent.
She needs that respect. When
she goes to her, you know, she is
shy of them and they are shy of
her. She respects them. They are respecting her
more than the way she's respecting them.
You Allah. Your relationship between you and her
will be increased.
You have a good wife in the law.
That will impact, you know, her relationship with
you.
Allah grant is good. And those people who
are not married, may Allah help them to
make Tawbah and marry, Insha'Allah.
SubhanakAllahu.
Adam, you want me to change my word?