Haaiyyah of Ibn Abee Dawood #01 Introduction

Bismillah R Rahman r Rahim in Alhamdulillah he Nakamoto who wants to know who won istockphoto when I was a biller him in Cerulean fusina woman CEO Dr. Medina, Maja Holla Holla Holla Holla Holla Holla wash shadow Wanda hula, hula hula shikata wa shadow Ana Mohammed Abu Rasulullah sallallahu alayhi wa early he was Safi he was seldom at the Sleeman kathira Allah of Medina Medina Elana alum tena alumna Marian foreigner 1000. That'd be my attempt and I was sitting in my acronym, my dear brothers and sisters, Salaam Alaikum warahmatullahi wabarakatuh.

I welcome you all to I guess the third year of knowledge in this masala hamdulillah. in year one, we covered Zambia in year two, we finished the moment now is 40 Hadith. And in year three, I'm planning on finishing two texts being Illa heated up. The first text is the height of a baby though in Sharla, which we will be starting tonight. And the second text I haven't finalized yet, but will probably be a text in the film. And the goal is that over a period of like four or five years, we would have covered the text in every major Islamic science so that you know everyone can have a good solid foundation in their Deen now choosing the sides of our pizza. A lot of people may think you

know what, what are we studying our pizza? It's usually a controversial subject. It divides the oma, why are we discussing it? Other people may feel Aikido is very dry. You know what, I don't feel nice spirituality in it. So you know, maybe I shouldn't learn it. What we feel to realize my dear brothers and sisters is that al Qaeda is the fine line between gender and gender. Right let's find out on social media. He tells us when we usually Kabila he forgot the Haram Allahu alayhi wa who know that whoever associates partners with Allah subhana wa tada then he has made forbidden for him paradise and will enter him into the Hellfire will enter him into the hellfire. And that is why the

science of al Qaeda is very, very important to study. Now that's from you know, the scary side if I don't have correct al Qaeda, you know, might end up in the into the hellfire. Now on the nobler side of it, or the the brighter side of it, is that the science of al Qaeda is the most beautiful subject, because it is the subject that teaches teaches us about the most beautiful creator subhanho wa Taala. It tells us about who Allah subhanho wa Taala is, it tells us about our relationship with Allah subhanho wa Taala. Now, my goal and objective in this text is twofold. One is to see how the seller understood Akita meaning that if you look at the Sahaba, the Allahu anhu, how did they go to

the title? How did they come from the type of people that they were, and become the great individuals that they became at the end, it was through a pizza. And obviously, their understanding of al Qaeda was is very, very different from ours. Because for for us, when we talk about al Qaeda, it's very theoretical, you know, very argumentative, always debating, and very, you know, little transformation or spirituality. So I want to try to bring that into our understanding of al Qaeda, and see how they understood the science of al Qaeda. Number two, is I want to actually look at how did the self How did our predecessors actually understand al Qaeda, Allah subhanho wa Taala he gives

a clear commandment in the Quran, for in Amman will be Miss Lima, momentum for cogeco that if the people were to believe, just like the Sahaba della one homework to believe, then they will truly be guided. So if we want to understand guidance, we want to look at guidance, then we find it in the beliefs of the Sahaba. And that's the second thing we will be looking at, or trying to extrapolate that what was the understanding of the Sahaba what was the understanding of the self when it came to al Qaeda. And the text that I chose to do this through it is called the Hagia have been without her ear of even without her ear, it just basically indicates that every verse will end with the letter

half, every verse will end with the letter Ha. Now I had a limited number of copies with me that I brought with me I gave them out to another brothers that are regular, if you'd like a copy and you are going to be consistent, that is the thing you have the intention to be consistent for a period of 10 Holocaust inshallah I can give you a copy of the text as well. What you need to know about this text, this text is 33 verses it's 33 lines. And inshallah we will be dividing that in about nine holocausts, nine to 10 Hello occurs in sha Allah who Tada. So, let us begin. Let us first to begin a little bit about the author. The author's name was abubaker Abdullah Ignacio de man egnatia

sh, Danny, and it will go through it. So his cornea was aboubaker this is like the you know, his title that he was given. And his real name was Abdullah and he was the son of the great man. So the man

who was Sony might have not known us, who knows who was to the mind of NASA is known as AI without very good time deliveries is what's called the poem of the son of Abu Dhabi.

So although it was really maddening. So when we talk about the books of Sona, we often talk about the six famous books, one of them being the son of Obi doubt. So this was his son. This was his son, and his name was Abdullah. He was born in the year 230. He was born in the year 230.

Now, what needs to be known about him is that he accompanied his father in a lot of the journeys that he took for seeking knowledge. So wherever his father went, his son of the love would go as well. And this is such a valuable lesson for us, you know, when when we become parents, or when we our parents, that religious activity that we're engaged in, we try it, we want to try to engage our children in it as well. You know, bringing them to the masjid, the Koran Holocaust, that we go to tafsir Holocaust that we go to any other form of religious education we bring or have, we want to try to bring our children to it as well. Why? Because we just plant the seeds and Allah subhanaw

taala guides the people that you know the way that he wants, and we see this with you know, Emmanuel Bukhari Rahim Allah Imam Bukhari is died was a hadith he was a great scholar of Hadith. We don't know him, like we know him out in Makati. And that initial influence came from the Father. Same thing over here. The initial influence on Abdullah came from his father. Now Mr. Mother had a whole lot when he comments on Abdullah, he actually says some of the scholars said that Abdullah was greater in virtue than his father was in terms of virtue of knowledge that he had better knowledge of folk better knowledge of Hadith than his father did. Now, that is, you know, a bit contentious

that can be debated, but it shows you that the level that he had reached, and how did it start, just by taking his son to the various trips of knowledge. Now,

Abdullah, his focus on this poem was to collect the understanding of himself, his teachers, and his father of al Qaeda. And he has a statement where he says how the Cody will call ob wir colosio. Now Coloma memorandum neuron comma Bella and home for men color coded for Caleb. So he says over here that, you know, when people don't understand the context of a scenario, during the time of a matrimonial home alone, this is roughly around the same time, the martyr Zilla had come into power. And they were testing the scholars with various aspects of al Qaeda. So people would always be tested. You know, what do you say about the Quran? Is it the speech of Allah? Or is it created?

Right? So over here, one of his objectives in behind authoring This poem is to indicate and clarify what his Akita actually was. So he says over here, clearly that this is my arcada, the Akita of my father, the arcade, of my teachers, and their kids have the great, you know, scholars of 100, Asana, even though I we may not have seen them, but what we heard about them, so he makes it very, very clear that this was the arcada of the self.

Now, he passed away or himolla, in the year 316. He passed away in the year 316. So he lived a pretty long life. And he's written quite a few works, some of them interfere, but and some of them in fact, some of them in Hadith, but the one that he became really famous for was this poem called

the poem and it's had many explanations written, and it's been, you know, transmitted by many people as well. So

Abubakar Abdullah, Mr. Leeman, he taught it to a jury, he taught it to ignore bata, he taught it to him to Shaheen, and the most, you know, famous version of this is what the mother had him Allah narrates from them when he mama Dobie narrates in Sierra Nevada from them. The most famous explanation of this was written by Mr. Mr. barrini, Mr. Mr. farini, wrote a two volume fat book

explaining this, this phone literally is it's amazing, like 33 lines, how do you explain it in like two fat volumes of vinyl was Mashallah watercolor, he was able to pull it off, he was able to pull it off. Now, I want to give a disclaimer here. And that disclaimer is it has two parts to it, and pay very, very special attention to this please. Number one is that this is going to be an advanced aqeedah class. The focus of this class is that has to study advanced Takeda, when we did the theater, when we did Hadeeth, it was generally open for the layman and open to everyone and there wasn't too much confusion that could take place with this class. If you're not, you know, studying

the text and revising your notes and paying attention to what's going on. And being consistent in classes, you will get lost you will not understand what is happening and what is going on. So understand that this is an advanced class. And you will need to be a student of knowledge to continue this class. If you're not willing to be a student of knowledge, you know, you might be better home, you know, watching a YouTube clip or something else. And that's not to be mean. That's just the reality of the situation. Number two is that the second disclaimer is about the mentioning of of different sects. So as you study up, either

We have what is the center, and then we have all of the groups that broke off. And part of our study is going to be looking at what is the aqeedah Center? And what is the aqeedah of the other groups. Now, when studying the aqeedah of other groups, what is important to understand over here is that just because someone may have a different theology, a different type of theology, a different sect of Islam, the way we interact with them, and the way we treat them, is based upon you know, massage and massage is based upon, you know, pros and cons. You'll notice that at the time of the setup, Mr. Muhammad Emmanuel Buhari, and other than them, it was very easy to abandon someone who had a deviant

upgrader in hopes that that abandoning them, then they would come back to the truth, right. In our day and age, things like this don't really apply. you abandon someone because he has a mistake in his Akita or he has a shortcoming in his faith, and then you're leaving him to the Trump's of shaitaan you're leaving him to fall into further disbelief and into further problems. So it's very important to understand that, you know, what you might find another speaker that made a statement of a sector we're talking about, right? It doesn't mean that you label that speaker and you know, you know, ostracize him from from speaking and tell people you know what, don't listen to the speaker,

but rather with maturity, you'll come to understand that this is not what you know, our predecessors taught us. Without having been said we will start off in sha Allah huzzah Allah with the first two verses of the poem.

Many of you want to read for us inshallah.

The message behind the

theory and the

whole time is robocallers can't either and the guidance and to not be an innovator, so that you will be successful. We The second one is one shatta. wale didn't Nikita builder, he was swimming and at that time, he was sued in the heat of the battle. and practice your religion based on the book of Allah under the pseudonym, which have come from the Messenger of Allah, so you will be saved and undergo fantastic. So the first thing when you're reading a text, and I've taught this to my students before, from the etiquettes of reading a text is that you begin by making dua for the author and then for yourself as well. So generally speaking with a call and more alifu, or a Hema

and Allahu wa. He will say the author said, Mila, have mercy upon him and upon us, we're over here we're not reading just a text, we're reading a poem. So the correct etiquette would be to say, call a Navajo or Haman, Allah who will hear that may Allah Spanos Allah have mercy upon the port, and appoint us and this is an etiquette that you should keep up with all of the texts that you read that anytime you begin whether reading a book in English in Arabic, or any other language, always start off by making a dua for the author and for yourself. This is from the etiquettes that we are taught as a student of knowledge. Now, the first thing the author mentions is domestic be happy with that

hold on tightly to the rope of Allah and to guidance. Now the very first thing we notice over here from Abubakar Abdullah Suleyman is that he's establishing a very important principle, and that is when talking about matters of al Qaeda. It's very important to use the language that the Quran and Sunnah use it's very important to use the language that the Quran and Sunnah use. So you'll notice that a lot of the words that he is using, you're going to find them in the Koran, and for the most part, I will be telling you what verses they are found in so that you can keep track of them. So when he talks about Temasek, he is referring to the verse in circle out of verse 170. Suits allowed

offers 171 Athena, you must see Khun Abdullah Kitab aka masala in learner de Rigel musli hain. So Allah subhanaw taala he says those individuals that hold on hold on to the book and establish the prayer indeed we will not allow the reward of the righteous people to go to waste. So termasuk over here it means to hold on to something totally don't let go of it. And this is the example that Allah subhana wa tada he gives us in the Quran, WA possiamo be heavily Allah that hold on tightly to the rope of Allah subhana wa Tada, I want you to think about when would an individual hold on to something tightly, you would hold on to something entirely as if your rock your mountain climbing,

you're on the side of a mountain, you're trying to climb the mountain, and you need to get to the top. Now imagine what would happen if your hand were to slip. Or if you couldn't have a proper grip at that time, you would fall to your destruction, right? And this is what Allah subhanho wa Taala is talking about over here that if you don't hold on to the Quran, with the tightest possible grip, then you're going to fall to your destruction at that time. And Subhanallah you know, even though Allah subhanaw taala has clearly told us this in the Koran. This point for me it didn't really stick in my head until I met nominally when we were in a conference in London together and a sister had

come and she's complaining about a whole bunch of problems that she's having, you know, and in her face and you know, problems with understanding it and Hadith and so on and

so forth. And then he listens to her old story. And he's like, Okay, fantastic. Let me ask you one simple crud question. When was the last time you read the Koran? and it stuck at that time? You know, she's like, you know, I can't remember. And he's like, Look, Allah subhanaw taala he revealed the Quran as a guide. And as soon as you abandon the Quran, that is when your crisis in faith has begun. And it really shocked me at that time, Subhan Allah, that a lot of the times A lot of us will be in a crisis of faith, and we haven't even realized it. What is a sign of that crisis of faith? When we're not reading the Quran regularly? If you're not reading the Koran regularly, and this

applies to myself, first and foremostly, then we are having a crisis of faith. We don't realize it yet. Because we think you know what, I'm not having a crisis of faith, as long as I have a beard and you know, I'm praying or I'm wearing hijab, or you know what, I have a Muslim name, I can't have a crisis of faith. But the crisis of faith will happen as soon as we abandon the Koran and this is what Allah subhanho wa Taala is telling us while person will be happily lucky Jimmy and this is sort of lm Ron verse 103 that hold on to the rope of Allah subhanho wa Taala altogether, that this rope of Allah subhanho wa Taala is the Quran I mean, there is some discussion, what is the habit of Allah

subhanaw taala mean the rope of Allah subhanho wa Taala What does it mean? But as injuria Luca Thea and the vast majority of them have a zero and mentioned the habit of Allah subhanho wa Taala is the Quran the habit of Allah subhanho wa Taala is the Quran

what will be a Hodor and follow the guidance and follow the guidance. Now what is the difference between duck lead and

duck lead and Atiba duck lead is when you follow something without actually comprehending why it's there, without actually comprehending why it's there it is to follow something, but to understand the reasoning behind it to understand what you're doing and why you're doing it. Right. And we have been commanded to follow the profits, what will be our most selling right? The commands to follow the profits mean that we follow the profits, but we should all own so understanding what they're doing. So when Allah subhanho wa Taala, or sorry, when the poet mentions over here, under the hood that he is referring to, is the guidance of Muhammad sallallahu alayhi wa sallam. Now who can give

me an example from the Quran or from the Sunnah, where the term Hodor is used as the Sunnah of the Messenger of Allah sallallahu alayhi wa sallam, and I'm pretty sure all of you know the answer to this. Go ahead.

Okay, now I need something more specific than that. Something more specific. I don't

think jus mahatva What does your kataeb say?

Okay, don't give me the whole thing. I don't

know after that.

No, jump after my bad

accent. There we go. The word the words of the process. lm himself, located Heidi Hoda, Mohammed. You know, the best guidance is the guidance of Muhammad sallallahu alayhi wa sallam. So the term guidance over here is referring to the guidance of Muhammad Sallallahu nipson. So hold tightly to the rope of Allah subhanho wa Taala the Koran and then hold on to the Sunnah of Muhammad sallallahu alayhi wa sallam. Now I want someone to tell me why these two in particular, why did the author begin with the Quran and Sunnah over here?

Right, like the basis of our religion, everything is based upon the fantastic it is that the, what we call epistemology, right? How do we know the things that we know? Our religion has six sources of epistemology and has six sources of epistemology. The first of them is the Quran. The second one of them is the Sunnah. The third of them is digimap. The fourth of them is the intellect. The fifth of them is the fifth Allah. And the sixth of them is the census. The sixth of them is the census. So here he's saying that the most important sources of knowledge that anyone can have is the Koran and the sooner is the Koran and the sooner now we want to be going into further principles later on,

pertaining to the Quran and the Sunnah, but it's very important to understand that when studying the science of al Qaeda, there's no room for he said, she said there's no room for my shakes that there's no room for Oh, I had a dream. This is what Allah subhana wa Tada, you know, said or looks like, right? It's all about what Allah stated, and what the Messenger of Allah sallallahu alayhi wa sallam said and did what, who, and follow guidance. So here the author is saying that once you've held on to the rope of Allah subhanho wa Taala, you need to follow guidance, and this is he's giving us an understanding of the role of the sooner the role of the Sunnah of the Messenger of Allah

sallallahu alayhi wa sallam is that it came to clarify and explain what the Quran actually says. And this is why the Quran and the Sunnah can actually not be divided, right? The Quran is dependent upon the Sunnah to the throne things in the Quran that cannot be understood without the sun.

Understood sooner came to clarify the Quran and the Sunnah came to clarify the Quran. And this is what Allah subhanaw taala he taught

the Prophet sallallahu alayhi wa sallam uncertain The hell?

What's How does the hristo what?

Does anyone know certain here? No, no, certainly Hillary was on his way to Medina, may Allah make it easy for him, I mean, but to summarize the verse, Allah subhanho wa Taala he says, In the translation of it, that we are revealed to you revelation, so that you may make history we are revealed to you until a vicar so that you may make clear to mankind which was revealed to them so he or less I know without uncertain, he single revealed to a vicar meaning the sooner so that you may make clear to them what the Koran says you may make clear to them what the Quran says. And that is the relationship between the Quran and the Sunnah. Then he goes on to say, what a cool bit he and I

like to fly home and do not be an innovator so that you might be successful to not be an innovator, so that you might be successful. Now here we are going to introduce the concept of a listener. This is a term that we all have heard a Sunni Muslim versus a non Sunni Muslim, right? It comes from a listener. Where did this term listener come from? And I'm not asking you a question as in I need an answer and asking your question so that you may think about it. The term and listener will Gemma it actually comes from the Hadith of the Messenger of Allah sallallahu alayhi wa sallam, right? So in Hades number 22. Remember no is 40 Hadith, he says finally can be soon it soon is upon you to follow

my sooner. Right. And another Hadith the Messenger of Allah sallallahu alayhi wa sallam. He says that the previous nations they split into 71 sex and 72 sects, and my oma was split into 73 six. All of them will be in the Hellfire, except for one of them. They asked Jada Sula Who is this one group that will be saved and in different narrations he went on to say, it is what I am appointed my companions are upon it is the jamaah right? And in another Hadith, he says, You're the law he Allah Gema that the hand of Allah subhanho wa Taala is on the Gema right. So that is where the term and the center will Gemma originates from, who is the first one to actually use the term listener who

was the first one to actually use the term and the sooner is different amongst the scholars. They said either even abus or Mohammed bin is sitting either in a bus or been sitting. If you were to look in Surah Al embrun, where Allah subhana wa tada i'm not mistaken is verse 105 and 106 where he says yo motobu that on that day when faces will be whitened, even I busted him Allah, He said that these are the faces of a listener. These are the faces of our listener. Now this tafsir It was reported by Mr. madikeri. And by even Nigeria, it was reported by the mama dialer K. And if the jury and Mr. masucci sorry, these three reported this tafsir from ignore bus. The issue with this is the

chain of narration is weak. So this chain of narration to Gulbis it has people that are rejected people that you know, were known to lie, and that's why this narration is not acceptable. Then we move on to the narration of Mohammed in the city in the narration of Muhammad in the city is in the introduction to Sahih Muslim it is the introduction to say a Muslim. And in this Mr. Muslim rahimullah, he mentions from Mohammed of the city that when the pfitzner came, we would look to the narrator's and those that were from Allah sooner, we would accept and those that were not we would reject. So meaning I listen over here. These are the people that had the correct aqeedah they had

corrected guidance we would accept from them. But if they weren't from those people, then we would reject their statements. And this is what I was sort of referring to that. You know, in the past, when you lived in an Islamic State, you were in an Islamic environment. You had the luxury of ostracizing people for deviant beliefs and statements would when you live as a Muslim minority in the land of disbelievers. This concept of ostracizing and abandonment, it doesn't work, right. And as a counter effect, it is counterproductive to what you're actually trying to achieve. So when you understand such statements of Mohammed Minh city, you know, we used to reject the statements of 100

Buddha, it doesn't necessarily apply in our times it needs to be understood in its proper context. Now we get into the interesting discussion of how do we decide who is a Sunni and who is not. And I want to hear your thoughts on this. How do we decide who is a Sunni Muslim? And who is not a Sunni Muslim?

Anyone have an idea? Go ahead.

This call is mentioned. The definition is mostly Yes. Somebody

told us what he's not good. You didn't tell me what he is. Okay. So I need to know what is he though? Go ahead, Matt. Up.

Cronin tonight, in a way innovator. Fantastic. So you've given us a very general guideline that he follows the Quran and the Sunnah, and he stays away from innovation. Now that third thing is what's saving you because it's so genuinely encompasses

Everything I wanted to say. So generally holding on to the Quran and the Sunnah, upon the understanding of the pious predecessors, while staying away from innovation, that in general summary is who listener or what a Sunni Muslim actually is. But how do we actually define that in terms of principles? How do you actually define that in terms of principles? Now, these principles are going to be like the defining point of this class. If you leave understanding these principles, you've understood pretty much the whole text because everything else will be an understanding of these principles. So it's very, very important to understand what these principles are stating and why

we're actually stating them. So Principle number one and this is why encouraged to take notes you need to take notes in this class inshallah, your pen and paper, take it out, you have a phone, take it out, you have a tablet, take it out, take notes with something inshallah. Number one, to believe in all of the texts to believe in all of the texts. Okay, so this concept of believing all of the texts, it encompasses several factors. Number one, it encompasses believing in the Sunnah. So you'll find certain groups that affiliate with Islam, they believe in the Quran, but they end up rejecting the Sunnah of the Messenger of Allah sallallahu Sunnah. Number two are those individuals that reject

certain aspects of the Sunnah. based upon their intelligence, they reject certain aspects of the Sunnah, based upon their intelligence. So someone says the Hadith of the fly, you know, that doesn't make sense to me, why should I dip it in my drink, or the Hadith of the Sun making such that to the to the to Allah subhanho wa Taala the sun doesn't make such the, you know, this hadith must be weak and fabricated, right? So rejecting the Sunnah based upon intellect. Number three, rejecting the sooner based upon rejecting the carriers of the sooner so an individual says, you know, what, all the Sahaba they were disbelievers with exception of like a hand view. So we will reject the sinner

altogether. Right. So this is how individuals will end up rejecting the sooner support of Sunni belief is that if it is a established text, the Quran obviously, there's no doubt about but from the Sunnah of the Messenger of Allah sallallahu alayhi wa sallam. As long as you know, as soon as we establish its authenticity, then it is compulsory to believe in it, it is compulsory to believe in it. So the sooner I believe in all of the texts, and the sooner I believe in all of the texts. Number two, the second principle,

anything that we need to know about al Qaeda is found in the Quran and the Sunnah, anything that we need to know about al Qaeda is found in the Quran and the Sunnah. Why does this become relevant? This becomes relevant, because you will find certain groups that will say, you know what, my chef says that this is what the we should believe, right? My shake says that this is what we should believe. And where did the chef get it from? He had a dream and Subhanallah you may think that I'm making this up. But there's this one individual, you know, he's alive in hard times right now. And he's like, I've been studying filk with emammal hanifa. And my dreams, Rahim Allah, and you know, I

can narrate I'm considering he didn't say this, but indirectly, he's saying I'm a Sahabi. Because I can narrate how dethrone the Prophet sallallahu alayhi wa sallam, and this these sorts of crazy things, you'll actually find them in our times, right? So when it comes to deriving aqeedah we don't look at people's dreams we don't look at, you know what people say? Anything and everything we need to look at is found in the Quran and Sunnah. Now, why in particular, are we mentioning this principle that's just like, you know, the funny commentary there serious reason why we're mentioning this over here.

During the time of my mathema, Ramallah, Greek philosophy started to creep in to the Muslim nations Greek philosophy started to creep in. And that's what really influenced the zillah group. And after them came the shaila and the metro dia. Now the ashara in the metro dia, while the Morteza will complete rationalists the eyeshadow and the metro dia were semi rationalists they were like the middle ground between the center and the motor Zilla group. Now as you'll come to see the the shadow and the metro dia, they had some mistakes in their aqeedah Now why did they end up having those mistakes? Because they use the Greek philosophy to understand Allah subhanho wa Taala so if you want

to understand Allah subhana wa Tada, you're not going to look into Greek philosophy and talk about accidents and talk about bodies and talk like accidents or bodies or actually philosophical terms. I'm not talking about no two cars coming together. That's not it, but the the philosophical terms that you know, an accident cannot exist by itself. And by accident, they mean an attribute. So for example, can a color exist by itself? Can a color exist by itself? No, a color needs to be either of a book or an apple of something else. So they said this is what you call an accident. And an accident can only be accomplished by a body. Now accidents to them. It wasn't just colors. It was

any form of movement, any form of displacement.

That was considered an accident, an accident can only be it can only exist on a body. And a body by definition needs to be created. Right? So if there is an accident, then it has to be on the body. And if there's a body, then that body must be created. And this led to them saying that we need to reject the C fat of Allah subhanho wa Taala to necessitate dollars into created. So it's like this far fetched, you know philosophy to reach something very, very simple, right. So that is what ended up happening. So when we talk about al Qaeda, again, Greek philosophy out the window. So that is what the second principle is referring to.

Principle number three, there is no obligation when it comes to UK either there is no obligation when it comes to UK either. So when it comes to belief systems, the belief system that we have as Muslims is the same belief system that Adam alayhis salaam had that no Haile Salam had that he said he said, I'm had that Musashi Salaam had that about him and he said, I'm had that all of the Gambia had, so it's consistent. So this concept of believing the angels believing in the last day, believing in father, all of these things, they are consistent over time and nothing is abrogated. So that is why if you find something in a previous text, and it relates to Akita, and it is in conflict

with something that we find in the Koran, as a Muslim, you can say Oh, it must be abrogated, that if you look at the story of Adam and Eve Salaam in Genesis, Allah subhanho wa Taala forgot where Adam alayhis salam was right now obviously this wouldn't have itself is disbelief. Someone looks in the Quran, Womack cannot book and the sia Allah subhanaw taala never forgets all this ruling, this verse might have been abrogated. That's why it's different. No, the Bible is actually changed. That's why it is different in terms of al Qaeda, there is no abrogation, what so ever.

Number four. All disputes returned back to the Quran and the Sunnah, all disputes returned back to the Quran and the Sunnah. And this is what Allah subhanaw taala tells us in certain Nisa, verse 59

for internalization acting fishy and for those who don't know what, that if you ever different anything, then returning back to Allah subhana wa tada and His Messenger sallallahu alayhi wa sallam,

how does this come into play? This will come into play, when someone will say you know what, let us look at what so and so says on this discussion, let us look at maybe what you know another belief system says about you know such and such situation in these times, or in these challenges, it is imperative to always return back to what did Allah subhana wa tada say, and the Messenger of Allah sallallahu alayhi wa sallam say, so, in times of any dispute, you always go back to the Messenger of Allah sallallahu alayhi wa sallam, and Allah subhanho wa Taala meaning that the criterion between Huck and button the criterion between truth and falsehood is knowing what the Quran and Sunnah say,

and whoever sides with the Quran and the Sunnah will be saved and will be correct. And whoever opposes the Quran and the Sunnah will lead to his own destruction. So anytime there's a dispute, then you always return it back to the Quran and the Sunnah. Now, I just want to briefly talk about the Islamic concept of debate, you know, when you're having a debate in Islam, how do you formulate an argument in, you know, based upon the teachings of the Quran and the Sunnah, basically. So the first thing you want to look at is, if someone is going to make a claim, then they have to substantiate that claim. So for example, you're having a discussion with someone, someone says that

you know what Islam says that we believe in angels, okay. Now, the first thing you're going to say is, you've made a claim. Now, you have to substantiate that claim, this is an assignment principle, whoever makes the claim, the burden of proof is upon them. So that's Principle number one, that whoever makes the claim, they have to substantiate that claim. Principle number two in discussion and in debate, is that if you're going to substantiate that claim, make sure the substance that you're bringing is actually authentic is actually authentic. So there's no point bringing a weak narration or a weak Hadith to a discussion, because that weak narration is not going to benefit the

discussion at all, because we can't even accept it in our discussion. So if you're going to bring substance, you're going to bring your proof for your argument, then your argument actually needs to be authentic as well. Number three, the third element and principle of discussion and debate is relevance. So now you made a claim you brought the substance or the proof. Now, you need to make sure that the proof that you're bringing is actually relevant to the discussion, if the proof is not relevant to the discussion. There's no point in mentioning whatsoever, right? And this is what you'll find that a lot of the times, certain proofs are very, very far fetched. And you're like

literally grabbing at straws to prove your point. And this is like one of the fundamental components of and the sooner is that the sooner we'll look at the Quran and the Sunnah, and then build their argument, whereas the people

of innovation, they will build their arguments and then look at the Quran and the Sunnah. This is a key distinction that you'll find. So if you ever find an individual that has an argument, and then says, Okay, you know what? Now let me go and find the proof for it. This is not the way you know, building an Oracle formulating argument of ethics in the works, would rather we look at the Quran and the center first, and then we build our argument based upon that, not the other way around. So that's just a brief introduction, in terms of how to formulate an argument, and you know, have a discussion, that these are the principles that needed to be abided by, in times of different right

and if a person is not willing to abide by this, then there's not going to be any structure in that discussion, or debate.

Principle number five, is that there's no contradiction between the texts, there's no contradiction between the texts, meaning the Quran with the Quran, you will never find a verse that a verse of the Quran that contradicts the Quran, normally find a hadith that contradicts the Hadith, nor will he find the Hadith that contradicts the Sunnah. Right? Those are the three scenarios that you have Allah subhanho wa Taala, he clearly tells us in Surah, Nisa, that had the

Quran will not reflect upon the Koran had this Quran been from other than Allah subhanho wa Taala, lohja, doofy 11 Kira, they would have found much discrepancy in this. So when it comes to texts, all of it is revelation, and all of it comes from one source. And if it's all coming from one source, then there could never be any ternopil they can never be any contradiction between the texts. So from the beliefs of our listener, when it comes to the text is that we will find ways to understand the text. Sometimes it will be something that is general and specific. Sometimes it will be something that is abrogated. Sometimes it is something that will have a particular context to it

right? But never will there be any contradiction? Never will there be any contradiction. Number six,

there will never be a contradiction between the intellect and Revelation, there will never be a contradiction between intellect and Revelation. And Subhanallah This is something you know, that you find really profound about the scholars of the past is their, you know, courage and confidence in this principle. Did you find someone that you know, Hussein or him Allah, you know, famous scholar of Hadith famous scholar Rokita as well. He said, anyone that finds a contradiction in the Quran and the Sunnah. Let him bring it to me so that I can solve it for him. Let him bring it to me so that you can solve it for him. And this is a conviction in our day and age. This is the type of

conviction that we need to have that you know, as Muslims, we're proud of what the Quran taught us, we're proud of what the prophet sallallahu alayhi wasallam brought to us, and this is amazing. Even you find this from the Sahaba, the Allahu anhu, that, you know, some of the policies, they were mocking salmonella, dilla, Juan, and he said, like, Look, your prophet has even taught you how to go to the bathroom. Right? In this day and age, you know, someone mocks you like that, you know, Islam is so meticulous and diligent that it even teaches you how to go to the bathroom, you'd be like, Yeah, but you know, it's not really how you understand it. You know, I can do this if I want, I

don't have to do it. You get discouraged. You feel like ashamed. You know that. Our Deen teaches us this. But salmonella, dilla, Juan, he completely flips it on them. He's again, not only did he teach me how to go to the bathroom, but he taught me not to face the curb that he taught me to wash myself. And he taught me to look after myself. He felt proud, he felt confident. And this is the type of confidence we want to have in the Quran and the Sunnah, that we're proud of, you know what we represent? So when it comes to the contradiction between the intellect and the text, there's never going to be a contradiction, right? Why? Because again, the one that created the intellect,

and the one that revealed the text is the same source. So in the situation where a person seems to find a contradiction, what is usually going on, either the text that is being used, is not authentic, which is a possibility. or number two, it's taken out of context, it's taken out of context, meaning that there might be abrogation, there might be general and specific, you know, there might be a specific reason behind it, but there will never be any contradiction behind it.

Number seven,

the apparent meaning of the text is the desired meaning of the text. The apparent meaning of the text is the desired meaning of the text. Who wants to give us a shot? What does this mean? The apparent meaning of the text is the desired meaning of the text. It's not some sort of deeper hidden meaning that only one person can interpret. The rest of the people will not understand fantastic that is exactly what we're referring to. Allah subhana wa Tada. And through the use of he gives us a very clear statement, right? In zanaco Koran and Arabi on the Allah Kentucky note that we are revealed to you an Arabic Quran, land contract alone, the Allah does anyone know what it benefits

over here? Now Allah has two main reasons why

is used? Who knows why is underused? There are two main reasons why lambda is used. Go ahead. Some people

order that you may understand that's the translation of it.

Yes.

Because some people understand it differently or think of it as

you know, they're the

they think there might be a deeper meaning and then they want that entire meaning out of proportion.

Possibly, yes. Oh, Allahu taala. I don't know what you're talking about. But Lala, it's used in the Koran for two main reasons. Either Allah subhanho wa Taala is saying that it is hopeful that you will get the following thing, right Ly lecanto hormone in hopes that you may, you know, have been may have mercy upon you, right. Or it can also be that this is the reasoning for attaining the following thing. So when is something that you might get it you might not, but it's hopeful. And then number two, it is the actual reasoning that you may get it the Allah Kentucky, so we have revealed the Quran to you in Arabic, so that you may reflect and ponder over it. So the reason why

he revealed it in Arabic is so that you may ponder and understand it and reflect upon it, you cannot ponder and reflect something that you do not understand. And that is why when it comes to language, the general principle in language is that you speak in the language, or the level of the person that you are addressing, right, you speak at the level and the language of the person that you're addressing, and not at your own understanding. So for example, I can come into a room, and I will tell Dinesh, you know what, stand up, you don't have to do it. I tell Danny stand up. And then Dinesh, he doesn't stand up. And I'm like Dinesh, why aren't you standing up? And he's like, oh,

because I understood stand up. I mean, sit down, right, there has to be consistency in language, right? And that is what the people understand is the under these, these the desired meaning of it, no one can say no, when someone says, leave the machine, or I thought you meant that I should go take a nap right now. Right? It doesn't work like that. There's consistency in language. And this is what Allah subhana wa tada he tells us, he revealed the Quran in Arabic, so that everyone can understand it, there would be no discrepancies, there would be no misunderstandings, and that is why the appearance meaning of something is the desired meaning of it. So whatever the appearance meaning

is, then that is what the Sharia intended. And this comes particularly, you know, when we're going to be talking about the attributes of Allah subhanho wa Taala. So when we talk about Allah is hearing analysts cite, some of the group's they said, you know, what, the hand of Allah means his favor or his power. And the sooner we say, No, the desired meaning, or the apparent meaning of hand is a hand it's not like our hand is is befitting Allah subhanaw taala His Majesty, but hand means hand, right? And until you have a Corina that you have in evidence to indicate that something's not understood that you're on the appearance, then that meaning stays on the appearance. So that is the

principle number seven.

Principle number eight, and it's the last principle that we'll be taking for today. And that is, the best understanding of this Dean was the understanding of the Sahaba della one, the best understanding of this Deen was the understanding of the Sahaba della Han Han, we already gave you the verse in Surah, Al Baqarah, where Allah subhanho wa Taala he says that if you were to believe that the Sahaba believes, then you would be guided, I'll give you a second verse or two toboe verse one number 100. Well, let's find out what's either he says, a cyber Konan overload, minimal hygena one answer, one levena turbo home BSN. rhodiola, one humara. One, the the operative sentence over

here. And those people that follow the hydrocodone and unsought and righteousness, then Allah will be pleased with them, and they are pleased with Allah. So meaning that if you were to follow the Sahaba, the Allah one home in righteousness, then Allah subhanho wa Taala will be pleased with you. And you will be pleased with Allah subhanho wa Taala. Now, these eight principles that we've mentioned over here, these are the defining principles of the Sunnah, versus the people of innovation, you'll find that any time a person has an innovation in them, it will be because they have distorted one of these principles, it will be because they have distorted one of these

principles. What's important to understand over here, can a person have a mistake

and still be from a listener? And the answer to that is twofold. It depends on the type of mistake. If the mistake is they had the correct principles, but there he had was wrong. their their their, you know, their reasoning was wrong, then yes, they're still from a listener. The crux is what are the principles that they're using or what they call massada teleki. In what are the principles that you're using to form their argument and their understanding? As long as the principles are sound, then the conclusion

You know, we're willing to part in. However, if a person has a correct principles, yet still reaches the same conclusion, then still we would still consider that person that person of innovation would still consider that person, a person of innovation. So for example, let's go back to when we were talking about why some of the groups rejected the attributes of Allah subhanho wa Taala. We said they rejected the attributes of Allah subhanaw taala. Because they said, attributes can only exist on bodies and bodies by definition have to be created. And Allah subhanaw taala is not created, so therefore he doesn't have attributes. So is Allah subhanho wa Taala created? They will say No, man

as soon as prospective is Allah subhana wa tada created? The answer is no. But when we say that Allah subhanaw taala is not created. We believe that Allah is not created because of this final tala calls himself an old one, the first the one that has nothing before him, right? When they say Allah subhanaw taala is not created, it's because they've taken this long journey to get there through this philosophical argument. So even though the conclusion is the same, the way we got to that conclusion is completely different. One is the way of the Sunnah. And one is the way of 100 Buddha one is the way of 100 beta.

Are we clear? Anyone confused about anything? Anything need to be repeated? Go ahead. Smooth sitepoint. Yeah, you said the meaning and the text is the design of the meaning of the text? Yes.

Want to understand? How does it differ from literal meaning?

Okay, so literal. It's exactly what the text says. Right? The apparent meaning? Is that what you're meant to understand from this, to give you an example of this?

The literal meaning versus the apparent meaning? Like the rope of Allah, right.

Okay, fine, guys. That's a very good example. So here, let's find out what's either. Actually, I don't know that that's a good example or not.

Yeah, but this is like something else is is a linguistic tool. I don't want to talk about linguistic tools right now. What I do want to talk about is even when Allah subhanho wa Taala says, when he's talking about the ship, he says, br una now that you know that the ship is with our eyes, Allah His eyes are not with the ship, right? That's the literal meaning, the appearance of meaning is that unless I know what the other sees everything, right? That is the appearance meaning of the text. If you understand the difference, literal meaning is almost either physically there, the apparent meaning is that Allah subhanaw taala, watches and knows and sees everything. So that would be like

an example of literal versus apparent. And then how can we say this is, what's the proof of this again, this

is simply the use of words from Surah Surah, Yusuf inanda, Quran and Allah b&o, Kentucky don't. So Allah is literally, that the reason why Allah revealed it in Arabic is that you can understand it. And if something is not on the appearance, meaning you wouldn't be able to understand it. If it was not apparent the meaning then everyone can have their own interpretation. That's less ML code that's, you know, what's necessitated by their opinion. So if we say that there's no consistency in language, or that the Sahaba didn't understand what the purpose of some said, or Allah said, then there'll be no consistency in language. And then literally, our whole Deen would collapse. Yeah, go

ahead. So it assumes that you have something called de la fosse. And this is like how to understand wordings. Now, I'm not going to go into the detailed version of it. But the general ruling when it comes to words in the Quran, and the Sunnah, is that the first definition that is applied to something is the Shetty definition. So the idea is given a definition for something, that is the definition that is applied at the *tier hasn't given this definition, then it is a known language, this is third, it is the arfi definition, whatever the cultural norm is, and if there's no cultural norm definition, then it goes back to the linguistic definition. So we're here you know,

the topic of Salah Allah mentioned your Salah, so I'm clearly defined for us what is Salah right is something that begins with the Kabir and ends with Islam. So therefore, it's been defined for us, and that is why we use that definition, rather than the definition of the previous nations, or you know, the linguistic definition at that time. Well, mahalo.

said, Yep. Some people have been deflated at the speed of light from

fire, which is a new standard 1000 years is a bit of light. Right?

Right.

Well,

I have never heard that before. But one thing I would say is that Quran authenticates science, science does not authenticate the Koran. So in this sort of situation, you know, I'd be very outraged very, very carefully in proceeding with such things. Allah who I know so let me just finished with the second verse customers is pretty much just repeating the first verse within Vika tabula, he was sitting in Lahti atatiana rasulillah, he attended rasa Tanja turbo

So practice your religion based upon the book of Allah and the Sunnah which came from the Messenger of Allah sallallahu alayhi wasallam. So that you will be saved and earn reward, then because I build up, then over here is an imperative its meaning act in accordance to the teachings of the Quran. And Sunnah. The author of here mentions this specifically, because when it comes to al Qaeda, there's no such thing as theoretical aqeedah there's no such thing as theoretical al Qaeda, Al Qaeda is very, very practical. And this is what we need to drive home. That will later on when we're talking about the hands of Allah, when we're talking about seeing Allah when we're talking about the descent of

Allah subhanaw taala. All of this has a practical relevance in our lives. And I want to draw this home by reflecting upon, you know, the articles of faith. So when we talk about the Day of Judgment, what is the practical implication that belief in the day of judgment has the practical implication is that I should do as much good as I can, because on that day, I will be rewarded, I should stay away from oppression, because I will be questioned about the oppression that I do. That is practical application, belief in the angels, right? belief in the angels, there is nothing that is hidden from Allah, Allah sees everything, and the angels are recording each and every single thing that I do. So

just like I'm a good Muslim in public, I should be a good Muslim in private as well as practical application, belief in the books, the books were sent down as a guide. If I truly call myself guided, I should see how often I refer to the books, belief in the messengers, messengers were sent as an example. And if I truly am a good person, I should be following the example of the people that Allah called messengers, right? So all of these practical tidbits that are in our Qaeda, they're not theoretical, they need to be implemented and have an impact in our lives. And that is why we're studying al Qaeda, not for the sake of argumentation not for the state, for the for the for, for for

theoretical, but rather for the sake of practically implementing it and that is what you know, the Quran is for was Sunni allottee and from the sooner that came from the Messenger of Allah sallallahu ano set up the term sooner. It comes from a pathway when something is a path. This is what the term Sunnah actually means. When we talk about Sunnah in Islam, it will have four definitions it will have four definitions. Definition number one, and this is when the scholars of arcada are talking about it. The term sooner means the correct aqidah the term sooner means the correct arcada Suma Muhammad wrote a book called ossola Sunnah his son wrote a book called A Sona now these books aren't

books of fact they're books of Akita. There it's called a sooner because it is the correct path, the correct aqeedah that the Messenger of Allah sallallahu Sallam came with definition number two, the term sooner, according to the scholars of Hadith, according to the scholars of Hadith, it encompasses five things, it encompasses five things. Number one, the things the Prophet sallallahu alayhi wa sallam said, number two, the things that Prophet sallallahu alayhi wa sallam did, number three, the things the Prophet sallallahu alayhi wa sallam approved of number four, the way the Prophet sallallahu alayhi wa sallam conducted himself and number five, the appearance of the Prophet

sallallahu alayhi wa sallam the appearance of the Prophet sallallahu alayhi wasallam. Okay, that scholars of Hadith, now we move on to scholars of azulon filk. scholars will Sunil filk. They said the first three from the scholars of Hadith the scholars who saw the film they said the actions of the processor them, the statements of the prophet SAW them and the things the Prophet sallallahu alayhi wa sallam accepted, okay, we move on to the last one, the scholars of filk when the scores a * talk about sooner, they're referring to those things that are legislated, but are not mandatory, those things that are not legislated those things that are legislated, but are not

mandatory, meaning that if you were to do it, you are rewarded, but if you were not to do it, you are not punished, you are not punished.

There is a fifth one that is used and that is I guess, used by both scholars or solo folk and by scholars of Akita and that is when they will use

Suna as an antonym for Buddha Suna as an antonym for beta. So beta is something which is innovated, then sooner is that which is legislated. Right? So that is a fifth definition that is used. Now here's something to test your understanding of these definitions.

What is the difference? Or sorry? Why did the scholars that was sold and the scores of Hadith have a difference in their understanding of Sunnah?

Why did the scholars and scholars of Hadith have a difference in their understanding of Sunnah, right manip maybe this wasn't for this one, but every single person that's related to and so they may have a general basically, as opposed to

you know the answer you're there. There is what is called the crunchy collect everything is there trying to preserve the life of the solar system. What are the solar fixed colors trying to protect this

The such the legal rulings the legal rulings, so surfing scholars, they're looking for legal rulings, legal rulings will not be derived from the description or from the advocates of the messengers or sell them right they describe from the statements actions and approvals of the Messenger of Allah says, fantastic. Then let us conclude where he goes on to say it and also the Tanju or turbo, that if you were to stick to the Sunnah of the Messenger of Allah sallallahu alayhi wa sallam, not only will you be saved, but you will also earn a great amount of reward.

In my mind, declaring Allah He had a very beautiful statement, he said that the sooner is like no Noah's Ark, whoever boards it is saved, and whoever you know, abandons it is destroyed. The sooner as like Noah's Ark, whoever boards it is saved, whoever abandons it is destroyed, and literally, you know, that couldn't be closer to the truth Subhan Allah, that whoever follows the Messenger of Allah is set up in all aspects of his life. Not only will he be a great individual in this dunya but in terms of the Acura you know, it's the best example that you can follow Subhan Allah so this is the ultimate definition of success. And that is why we're commanded to follow the messenger of Allah

sallallahu alayhi wa sallam is a part of our Eman. It is a part of our love of Allah, calling quantum to Hebron Allah for only that if you truly love Allah, then follow the messenger of Allah sallallahu alayhi wa sallam thought about Whoa, in terms of you know, this is more in terms of you say about the Hashi that if he got a profit from something right business transaction, you get to profit. This is known as a lab. And what this is referring to is that if you want to maximize your rewards with Allah subhanaw taala, then your rewards will be maximized when you follow the Sunnah of the Messenger of Allah sallallahu alayhi wa sallam. It is also implied over here, that if your

actions are not in accordance to the Sunnah of the Messenger of Allah sallallahu alayhi wa sallam, there is no reward for you. In fact, you may even be sinful. So if your actions are in opposition to the Sunnah of the Messenger of Allah Salaam, there is no reward for you. And in fact, you may actually be sinful, you may actually be sinful. Now Hamdulillah, we've covered in quite a bit of material tonight, and it was a very heavy class, the next class is going to be just as heavy, because we're going to be talking about principles of how to understand the effect of Allah subhanaw taala. What are principles that we have to understand the attributes of Allah subhanaw taala. As I

mentioned, revise these points, you know, go back and watch the video again, revise your notes understand this, this is an advanced class, it is not going to be like our tafsir headed class where you can get by without revising, right, you need to revise and understand because if you don't have a solid foundation, everything else we take for the next you know, a talukas is not going to be worth much. It's not going to be worth much. I'll take three questions. And then we have Sheikh Hudson here is going to be making to make an announcement then in the heater either dansko has a couple of questions. Go ahead.

Record no problem. So you mentioned the six sources epistemology, yes.

is not reason.

fifth or

sixth. The sixth one was senator was our census. Yes.

And the second was

scholars and yes, whether they take the

the Trump center. Yeah. So So now for them when they talk about Sona, is that which is legislated, but not mandatory. And we give a more specific definition that if you were to do it, you're rewarded, but if you're delivered, you're not punished, or lohana.

Beginning to mention the difference between the cleaning. Yeah. And he said that he basically is following without understanding and knowing Yes, what is what has been unfolding? Right? So is it wrong to say that we don't appeal the purpose of the lesson?

Because he might Malik's famous did was said everyone's taken from an object except this will be pointed to right. So over here needs to be understood properly, that we will follow the messenger of Allah sallallahu wasallam whether we understand it or not, right, whatever he said, Whatever he commanded, we will follow it without questioning it. But that does not mean we don't have the right to understand why that is being said. So you understand the difference. So duck lead is you don't question nor do you try to understand it the VA is you don't question but you try your best to understand. And that is what our Deen is about that when we understand why we actually do things,

this actually increases our demand. And that's like why not one of the nobler science that we can study is more costly the *tier what is the Shetty actually intending behind the laws behind it? Right? Allah who otherwise said

yes,

charges and senses. senses most difference between them. Okay, so with the term that's used in Arabic has occurred, and this is like the ability to reason the ability to deduce. Okay, whereas senses is

What you see what you touch, what you feel, what you taste? So those are sources of knowledge that you have. Make sense? We have no problem shall anything else. Go ahead.

What is that purpose alone?

We conducted so.

So for example, the things that the Prophet salallahu alaihe salam did is he used to pray to lock eyes before selected fudger. That's what the process of them did, in terms of the way the pastor's son conducted himself, then the Prophet sallallahu, alayhi wasallam. encouraged to have patience. So from a legal side, we will look at the total costs that one says on trade, but we don't necessarily look at the concept of patience, right. So the scholars have, you know, Sera, you're mentioned things like patients and, you know, generosity and things like that. But when we're talking about, you know, Islamic rulings, we're not going to look at patients and, and generosity and things like

that, we will look at the process and pay to lock eyes, when did he pay them? Why did he pay them? And so on and so forth? We'll go ahead.

One of the factors differentiate between unassuming and non. Yes. follies of grace along Yes. I'm going to do some numbers. And the seven. Yes,

sir. One of the difficulty we are facing

a lot of people saying rejecting this, right.

I don't know how to do this, because they are saying they are human beings like us. I know.

Understanding.

I know. And say this is like, I understand completely where you're coming from. Like this is not even just a problem with our times. If you look at the development of our kid over time, the people of the past they used to say

toliko to set up a slum or Toluca tuna Island, this is what they used to say is fine and this is like in the fourth and fifth century, that they say that if you want to take the safer approach, Kedah you follow the setup, but if you want the more knowledgeable path in the path that makes more sense, then you should follow our path. But this is in direct opposition to what Allah spent without and the blessings of us are seldom said hertl koroni corny familia de Luna familia de naomh right and Allah said, you know, if you believe that the Sahaba believed, then you will be guided, Allah is pleased with those that followed on hydrogen will answer like all these proofs, you know, they

couldn't be be be clear Subhanallah as clear as the sun is, these proofs are just as clear that Allah is pleasure is in the in the following of the Sahaba the Allah Han for sure. Allah Allah said I don't want to conclude too long I want to stop at nine o'clock so we'll conclude with that. sabbatical long will be Hamza shadowline, hotlanta stockbroker to be like