Tafseer Surah Fatiha #01

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Navaid Aziz

Channel: Navaid Aziz

Episode Notes

Episode Transcript

© No part of this transcript may be copied or referenced or transmitted in any way whatsoever. Transcripts are auto-generated and thus will be be inaccurate. We are working on a system to allow volunteers to edit transcripts in a controlled system.


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In Alhamdulillah Nakamoto, who wants to know who want to start? Hello? When I was with him in srry unforseen a woman sejati Molina, my Yahoo Fernando de la Mama, Allah hi Deanna. Wash Allah Illa Allah Allahu la sharika wash shadow Ana Mohammed Abu Rasulullah sallallahu alayhi wa ala and he was off. He was seldom at the Sleeman kathira Yeah. Johan de Dena Manu taco la haka Ducati. He was muthana illa. anta Muslim one. Yeah yohannes it Sakura Baku mala de Hala Kakuma nafsa wahida wahala amin has Oh jaha by Salman humare, Jilin kathira one is a watercolor hella detest alumina v one or harm in Allah Cana la cumbre Kiba Yeah, yonder Dena am an otaku la colo Colin sadita usually la cama

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como la la la comida novacom woman UTI illawarra Sula, who forgot the Pfizer, Pfizer and azima Am I bad, but inasmuch as Hideki Khattab Allah subhanho wa Taala well halal Haji Haji Muhammad sallallahu alayhi wa sallam or Sharon moody Maha Hakuna Matata. invada coolabah attend Allah Allah, Allah Allah Allah cynefin now some I'm about my dear brothers and sisters so that Monica what happened to LA he bought a castle.

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So this is the first lecture of Viva la Vida, Allah many, many lectures to come. For those of you who attended the one on one conference, I actually made a promise on stage that sometimes I think maybe I shouldn't have made, and that was the promise that we will lightoller before I leave, Calgary will finish it the fear of the whole group.

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So, you know, I thought to myself after I gave that lecture, you know, in some ways, it's positive, that'd be the light and it's going to force me to keep my word. And you know, there'll be a good thing that for the first time, you know, I do not know anyone that's completed the quarter and stuff seal in English ever in both in our English speaking history, in terms of explanation, when in terms of in other terms, I'm like, this is gonna take a lot of work and it's gonna take a long time. So make do either building an item that Allah subhanaw taala facilitates it was

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in terms of explaining the Quran,

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we're starting off with circle fatty hub, isn't it to Allah. So up until Ramadan, we're just gonna be focusing on source of it. And when out of all the sources in the Quran sources it is obviously the most important. So with 5g, I wanted to go into as much detail as possible, so you can understand and get a better glimpse of what the Morpheus Juran used to do when they used to, you know, deal with the Koran. So Surah Fatiha is going to be the most detailed then the rest of the source to come will be less detailed and will be straight to the point of business.

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So in starting off with certify It is very important to understand that what is the Koran and how was the Quran revealed? And what are some of the virtues of the Quran?

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So when I'm talking about the Quran, it's very important to define what is the Koran is Allah subhanho wa Taala he uses the term Quran inside of the Quran itself. What What is the Quran actually mean? So for those of you who have paper and pen, please bring your paper and pen out, this is going to be a serious discussion so that all of us can benefit from it. So starting off from the term Quran, is the term Quran actually derived from an other word or from, you know, other letters in the Arabic language? Or is the term called and actually something that Allah subhanaw taala sent down specifically, and the scholars differed into four into three opinions over here, the scholars

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differed into three opinions over here. The first opinion is that the term Quran is something that Allah subhanaw taala sent down uniquely. So it's not derived from any other Arabic term or any other Arabic letters, but rather this was something specific that Allah subhanaw taala sent it down. So the term Quran is something which is very individual, and it has no derivatives, nor is it derived from anything else. And this was the opinion of Imam Shafi Rahim Allah. He said that the core of the word Koran is a unique word in the Arabic language and it is do not derive from anything else. The second opinion and this is the opinion of the majority of scholars from them is a majority, that the

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term Quran comes from the word Cora, which is to recite or to read out loud, it is to recite, or to read out loud. Now, the, the you see that this is also the very first commandment that was given to the Prophet sallallahu alayhi wa sallam. Now the scholar is different when Allah subhanaw taala commanded the Messenger of Allah sallallahu alayhi wa sallam to read. Was this a recitation? That was from the mind? Or was he actually being asked to read from something physically? And the scholar said that if you were to look at the context of the Prophet sallallahu alayhi wa sallam, it seems that the Messenger of Allah sallallahu alayhi wa sallam was commanded to read from something that he

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was as if gibreel had presented him something and said read

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from it, and in terms of the context that is referring to, we know that the Prophet sallallahu alayhi wa sallam was sent as a prophet that was unlettered mean that he did not know how to read, he did not know how to write. And that is why when jabril told him to read, he said, Matt, and because that I'm unable to read, the process of them didn't say that, you know, I'm unable to recite, but he's over here he's saying, I'm unable to read. So it seems from amongst the opinions of the scholar, there's the opinion that when you are commanded to read, it is reading off of something. That is what Cora actually means. And that is where the term Quran comes from. And this was the

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opinion of Imam of poverty.

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The third and last opinion when it comes to the term called on, we said that the term chorion means something which is joined together. So the verse disorders of the Quran are joined together, the verses of the Quran are joined together, the pages of the most half are joined together. And this comes similarly, when you go for Hajj, when you go for hygiene, you know that there's three types of hygiene that you can do correct. There is the tomato hygiene, which is what we are familiar with that you go perform ombre, you get out of a firearm, and then you put a firearm back on for doing hygiene again. Then the second type of hygiene is that you go straight into hygiene, there's no

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camera first you put on your head on and you go straight into hedge. This is called a fraud. And then the third type of hedge is called keuren. The third type of hedge is called keuren. And the reason why it is called keuren is because a person puts on one a forearm for aamra and then he stays in that very harangue, and then he performs hedge with it. So the ombre and the hedge become joined in one Iran. Similarly over here they said the Koran that it is called the Quran because it is joined together, the Sooners are joined together the verses are joined together, the pieces the pages are joined together. And this is why it is called the Koran. Now, let us get to the correct

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opinion over here the correct opinion and Allah subhanho wa Taala knows best is that the vast majority of the scholars were on the second opinion that it is called Quran because it is something that is recited in fact, it was the most frequently recited book on the planet. It is the book that is memorized the most and

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textually speaking all the evidence leads to this very fact. Now in terms of defining the Koran, the scholars differed on a wide variety of opinions in terms what does it actually mean the Koran like how do you actually define the Koran, to summarize all the opinions, I will give the opinion of nama so UT and I'll have the opinion of Mr. masucci I will have the hijab and they said that the definition of the Quran when we talk about it from a conventional sense from an academic standpoint, the Quran is not just the book that we hold and we recite, but rather the core on it is this spoken Arabic word of Allah subhanaw taala and this is going to be challenging for those of you who are

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memorizing, let's see how good your memories are. inshallah. They said it is this spoken Arabic word of Allah subhanho wa Taala revealed to Muhammad sallallahu alayhi wa sallam revealed to Muhammad salallahu alayhi wa sallam

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through the angel gibreel and going through the different pillars through the angel gibreel so the first pillar is that it was spoken by this panel with the Arabic spoken word of Allah. Number two that it was revealed to the Messenger of Allah sallallahu alayhi wa sallam number three, that it was through the angel jabrill through the angel gibril. Number four is that it's recitation is an EVA, it's recitation is an act of worship, it's recitation is an act of worship. And number five, and this is the last one, that it is preserved in wording. And in meaning, it is preserved in wording and in meaning, it is preserved in wording and in meaning. So now let's take a look at why the

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scholars specifically mentioned these things specifically mentioned these things. So number one, they said it is the spoken Arabic word of Allah subhanho wa Taala meaning that Allah subhanaw taala actually spoke these words and they were revealed to jabril as such, so when you talk about the spoken word of Allah subhanho wa Taala. This means that it is actually the column of Allah subhanho wa Taala. So that is not the column of any man. It is not the inspiration of any man, it was not revealed to the professor seldom in meaning, but rather it was revealed to the prophet SAW them in the exact words that Allah subhanaw taala spoke and the reason why they mentioned the Arabic wording

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in particular, this is to differentiate it from the other books that Allah subhana wa tada had revealed. So the Torah was revealed in Hebrew, the Injeel revealed in Arabic, and the other texts that were revealed, were revealed in the language of the prophets that they were sent to. So these specify Arabic over here to differentiate it from the other

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other scriptures. Number two, they say that it was revealed through the angel jabril it was revealed through the angel jabril. Now why does this become important? This becomes important because when you look at the stages of revelation given to the Messenger of Allah sallallahu alayhi wasallam. They were several stages that the Messenger of Allah sallallahu alayhi wa sallam went through. Does anyone know what the first stage of revelation was? Anyone want to guess the first stage of revelation? What dreams excellent, the Messenger of Allah sallallahu alayhi wa sallam was first given revelation or the first period was that have dreams. And that is why the Messenger of Allah

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sallallahu alayhi wa sallam, he says, in an authentic hadith, that nothing remains of revelation with us, except for true dreams. And they are 146 of Revelation. They are 146 of Revelation. Now, where did this random number 141 over 46 come from? Anyone have one? Take a guess. Go ahead.

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He close. You're very, very close.

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It comes to one oh 46. So the first six months was actually dreams. The first six months was actually dreams. So six months out of 23 years, makes it one over 46. And this is what the Messenger of Allah sallallahu alayhi wa sallam is referring to. So what the Messenger of Allah sallallahu alayhi wa sallam saw and received in dreams is not considered the Quran. And that is why they specifically mentioned over here that it had to be revealed through the angel gibreel through the angel Jubilee. Now, the Angel gibreel

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was the angel of Revelation. He had many other tasks. But we know for a fact that all of the prophets and messengers that receive revelation, it was all through the angel Jubilee. It was all through the angel gibreel.

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A second point of distinction that they made over here was to differentiate between what the pastor seldom saw himself and what was revealed to the angel gibreel. So for example, there is this concept in Hadith known as Hadith, Pudsey, Hadith Pudsey, and when we talk about Hadith, generally speaking, it means that it goes back to the Messenger of Allah sallallahu alayhi wa sallam, but when we talk about how these could see how they could see means that it goes back to Allah subhanho wa Taala. So Allah subhanho wa Taala spoke and the Messenger of Allah sallallahu alayhi wa sallam reiterated those words. Now this happened in one of two ways. This happened in one of two ways. Number one, it

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was either when the process in a mentor in a slot with a mirage and he witnessed things and saw things or number two, this happened through the angel gibreel telling him this happened through the angel gibreel telling him, but this shows you that there was a portion of Hades could see that the Messenger of Allah sallallahu alayhi wa sallam with this himself. So when the Messenger of Allah sallallahu alayhi wa sallam spoke about these matters, then this would not be considered a part of the Quran. This will not be considered a part of the Quran.

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Number three, we mentioned that it was revealed unto the Prophet Muhammad sallallahu alayhi wa sallam revealed until the Prophet Muhammad sallallahu alayhi wa sallam. This goes back to the original point that is not confused between the other revelations that came down, that the Prophet sallallahu alayhi wa sallam was not given the Torah, he was not given the Injeel and this was specifically given to the Messenger of Allah sallallahu sallam. Then fourth, we mentioned

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that it was preserved. Correct. That was the fourth. Sorry, oh, the average recitation is an act of worship. It's recitation is an act of worship. And that is why if a person was to recite the Hadith, he does not get rewarded for it. Why, like he gets rewarded for the Quran. And in fact, when you talk about verses of the Quran, this is in fact, one of the greatest blessings of the Koran is the fact that it is worship. And I'll give you a great lesson that are shipped every minute okay, Mahalo to Allah arrived. So I'll give you a hadith. And you tell me how this hadith relates to the virtues of the Quran. And the Hadith is as follows that Abu Muhammad Allah he narrates in his sermon, that

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one day the Messenger of Allah sallallahu alayhi wa sallam was sitting in a gathering. And in this gathering, a man walks in and he says as Salam Alikum the Messenger of Allah sallallahu alayhi wa sallam says 10 a second man walks in and he says a salaam aleikum, wa rahmatullah the Messenger of Allah so Sudan, responds with 20 a third man walks in, and he says salaam aleikum wa rahmatullah wa barakato. The Messenger of Allah sallallahu alayhi wa sallam responds with 30 at this time this habla de la randomly get curious and inquisitive. He said the other soon Allah. These people are coming in saying salaam aleikum to you and you're responding with numbers.

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What is you know the deal with that? So the Messenger of Allah sallallahu alayhi wa sallam he says the man who says a salaam aleikum, he gets 10 towards the man who says salaam aleikum wa rahmatullah. He gets 21 and a man who says salaam aleikum wa rahmatullah wa barakato. Gets 30 rewards. Now how to use this hadith to prove the blessings of the Quran. That's the name of the Hadith writer. Go ahead.

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ascent

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and another Hadith narrated by Abu Musab Allahu taala and who inside al Bukhari, the Messenger of Allah sallallahu alayhi wa sallam, he tells us that for every letter of the Koran, you get 10 rewards. And the I do not mean that Alif Lam. Meem is 10 rewards. But rather Elif is 10 rewards learn is 10 rewards and meme is 10 rewards. So the amount of reward someone gets just for saying the letter Alif just say Elif is equivalent to saying a Salaam Alaikum if you say Alif Lam, you get 20 Hassan at this the equivalent of saying a Salam aleikum wa rahmatullah if a person says Alif Lam Meem. It's the equivalent of saying as salaam alaikum wa rahmatullahi wa barakato. So this shows you

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the great amount of reward that Allah subhanaw taala has put on in the Quran, that even these individual single letters that we will consider insignificant in our language. And we see so easily that Allah subhanaw taala gives a great amount of reward. So now, when we talk about the virtues of the Quran, that it is a virtuous act, an act which is rewarded, this is to show you that Allah subhanaw taala, has made it specifically an act of eba specifically made it an act of ibadah. Then the last condition is that this Quran is preserved in wording and meaning this Koran is preserved in wording and meaning. Now this last definition, it serves multiple purposes as well. So in terms of

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the preservation of the Quran, Allah subhanho wa Taala, he tells us in the Quran, that indeed we have preserved the Koran. So we have revealed the Quran, and we are the ones that will preserve it. We are the ones who revealed the Koran, and we are the ones that should preserve it. So it shows us over here that this task of preserving the Koran as a task that was specifically done, be done by Allah subhanho wa Taala. And in fact, Allah subhanaw taala just chooses the means of the way it is preserved. So if you were to look in terms of the physical compilation of the Quran, be the light and maybe we can do that in another app or another lecture. But you see, even the way that it took

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place was very special, that the Messenger of Allah sallallahu alayhi wa sallam, when the Quran used to be revealed, he used to repeat after the angel gibreel out of fear that he would forget to the Koran. And then Allah subhanho wa Taala sent down the verse, that do not do that. Do not do that just you know, stay calm, stay relaxed. We are the ones who shall preserve the Quran. And this is why Allah subhanho wa Taala he tells us what occurred the external Quran Allah decree

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that indeed we have facilitated the Quran As a reminder, so is there not anyone who will be reminded, and this is one of the greatest miracles of the Quran, that again, you know, if you look at all of the world's books that Allah subhana wa tada has allowed to exist the best selling of them, you know, you can talk Of Mice and Men, you can talk about Harry Potter, you can talk about, you know, the The Lord of the Rings, whatever book you want to talk about, there is not a single book on the planet that is many of us have been taught that people memorize it, like the memorize the Quran. And in fact, it is so easy. You know, even if you go to a to a PhD level in your studies,

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and you do a defense of your thesis, at most, you will memorize four to five pages of your thesis. And this is a great accomplishment, but memorizing 600 pages of one book, this is a miracle from Allah subhanaw taala. And that is why when giving Dawa to people when you're explaining does God really exist, one of the simplest things you can do is give the person a copy of the Quran and tell them look, here's the Quran, and here is know something close to, I would say easily a good you know, 20 to 30 million Muslims across the world who will know who will recite the Quran in the exact same way. And the numbers may even be actually higher than that. I'm just estimating 20 to 30

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million Muslims across the world who memorize the Quran and recite the Quran, just as it was revealed to the Messenger of Allah sallallahu alayhi wa sallam. So now preserved in wording and in meaning preserved in wording and in meaning, what does that actually mean? As we know, the Sunnah of the Prophet sallallahu alayhi wa sallam is also revelation from Allah subhanaw taala. Allah subhanho wa Taala tells us in Salta, najem wama young tieguanyin Hawa in her Ella qu her that the Messenger of Allah sallallahu alayhi wa sallam does not

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Speak of his own desire and a chord, but rather it was revelation that is said to him, rather it is revelation that is sent to him. So the sooner being revelation from Allah subhanho wa Taala. It is not like the Quran in the sense that the sooner deposit Sodom is preserved in meaning and not in wording. That is why the companions of the Prophet SAW them, they would narrate a Hadith, and sometimes change up the words, just as long as the meaning stayed the same. But when it came to the Quran, it had to be narrated and recited, just as it was revealed. So the meanings were preserved, along with the wordings so this is a distinction from the stone of deposits on that both of them

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being revelation, but the Quran was preserved in wording and in meaning, whereas the sooner deposit salon is only preserved in meaning it is only preserved in meaning. So that is a brief introduction to the Quran. In terms of the virtues of the Quran. There are many, many virtues of the Koran dimension, one virtue of the Quran, the Quran is a source of tranquility and solace to us and to the Messenger of Allah sallallahu sallam. Allah subhanho wa Taala he tells us in salt Arad, Allah basically Allah He taught my inner kulu that indeed it is with the remembrance of Allah subhanho wa Taala, that the hearts do find rest. The scholars mentioned in this verse, that the primary form of

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remembrance of Allah subhanaw taala is in the recitation of the Quran. It is in the recitation of the Quran, and this is also seen in the Hadith of the Prophet sallallahu sallam, then when he used to make dua to Allah subhana wa tada used to make dua to Allah subhanaw taala and third Gen Khurana allow vema Robbie Appleby, that you make it the spring of my heart. Now the spring of my heart, what is it referring to the spring is the most generous of months, the brightest of months, it has a cool breeze. So it brings a sore a form of tranquility, and softness to the heart. And right after this, if you look at Dr. Dre, that would be a way of taking away my sorrow and taking away my anxiety. So

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unless I know what are these messages, I send them a saying that the Quran is a tranquility, it takes away one sorrow, and it takes away one's anxiety. Number two, the Quran is a source of remaining steadfast, the course the Quran is the source of remaining steadfast that Allah subhanho wa Taala he tells the Messenger of Allah sallallahu alayhi wa sallam, Luther better believe that the reason? You know why didn't Allah subhana wa Taala send the Quran down all at one time. You know, if the Messenger of Allah says send and receive the whole course on all in one night, you know what did not still be the same Quran? Yes, it would. But one of the purposes behind the Quran and it's slow

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and gradual revelation is to strengthen the heart of the Messenger of Allah sallallahu alayhi wa sallam, and thus Allah subhanho wa Taala tells him You better behave, so that we may strengthen and you know, make strong your heart. Now how does this practically apply to us? This applies to us is that the Messenger of Allah sallallahu alayhi wa sallam tells us a minute away hirundo aha boom in Allah He will not mean advice, then indeed the strong believer is better and more beloved to Allah subhanho wa Taala. Then the weak believer will equally in fight and in both of them is goodness. But the strength at the mercy of Allah sallallahu alayhi wa sallam is describing in this hadith is not

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just the physical strength, the one who can struggle for the sake of Allah subhanaw taala but it is a spiritual strength as well. And the source of our spiritual strength is found in the Quran is found in the Quran. And that is why when one is diagnosing their own Eman to see you know what level of Eman you're at. One of the easiest ways to do that is to see how frequently and regularly you read the Koran and how frequently and regularly you read the Koran. And you will see that during the times your your Eman is high, your recitation of the Quran will be high as well. And those times your your Eman goes low, your recitation of the Quran goes low as well. And that is why without a

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shadow of a doubt everyone will testify that their Eman source in the month of Ramadan. This is the month that you're you yourself are reading Quran. This is the month where you're listening to the Quran all the time. This is the month that you come for Salah, 2pm and tarawih. And you hear the Quran again. Now the source of your mind going up at that time is the Quran itself from the virtues of the Koran is that the Quran is a form of healing. It is a form of healing. So it is not just a form of spiritual healing, like we've been talking about, but in fact it is a form of physical healing as well. It is a form of physical healing as well. And that is why the Prophet sallallahu

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alayhi wa sallam when people would get sick, you would command them

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to recite on themselves and then wipe over it, then wipe over their bodies from the surah specifically that the Messenger of Allah says Allah taught us to do this with our SoTL Fatiha, I tell corsi, the last three verses of Surah Al Baqarah. And the last three calls and under the last recalls canola high quality, bearable product and call out a bit of business. This was in particular, the Messenger of Allah sarzana would teach his companions, he talks about his wife that recite this upon yourself and wipe yourself over it. And this is particularly even during the sickness of the Messenger of Allah sallallahu alayhi wa sallam, when he passed away, he told Isola

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the Allahu Allah to recite over him with the last three calls he told Isola della Juana to recite over him with the last three calls. Once earlier on the Allahu anhu. He had an ailment in his eye, he had an ailment in his eye, and it was narrated silom, he recited some Koran, took some saliva and rubbed it on the eye of Ali rhodiola, who I know and this was a form of healing for him. This was a form of healing for him. It is narrating sahale body from the hadith of herbicide or quarterly radi Allahu anhu that they are three groups of people or a group of three people. They once went out on a journey. And a young girl came back complaining that you know, our leader has gotten sick that she

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was from a separate tribe. And she said, Our leader has gotten sick, is there any of you that you know, can help him get healed, and a man from amongst them, he wants to be the leader and he recited sortal Fatiha and this man was cured. I will say the history and the other man he said we do not know if this is a fear. We haven't heard of it. But we cannot affirm or deny it until we ask the Messenger of Allah sallallahu alayhi wa sallam, they went back to the Messenger of Allah Azza wa sallam, and he said recited the Quran. For indeed the Quran is a cure for your ailments. Indeed, the Quran is a cure for your ailments. So these are just some of the benefits and virtues of the Koran.

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And the last half an hour, we move in to our first topic of discussion relating directly to the Koran, and that is the statement of our Billahi min ash shaytaan neurologie. We are told in verse number 98, that when the Quran is recited, first day is built in shaytani r rajim. That when you recite the Quran, then seek refuge in Allah subhanho wa Taala from the kurset shaitaan seek refuge in Allah subhanho wa Taala from the kurset shaytaan. So now Firstly, let's talk about this concept of the either what is the either actually mean what is the either actually mean? This concept of it's the either it means seeking a spiritual refuge with Allah subhanaw taala. So, when you talk

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about another concept, which we know from shortall Fatiha, which is the honor so you say er Cana abou wa er can Stein that it is only you who we worship, and only you that we seek help and assistance from is the and over here is a physical help and a physical aid. So when you physically need to do something you seek is the honor but when you spiritually need help and you need spiritual development and spiritual cleansing, this is known in the Arabic language as the other and this is why Allah subhanho wa Taala tells us that when you recite the Quran, then seek refuge in Allah from the a kurset shaytaan. So, that is the general ruling to show the legislation of nsdi that that is

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the other shows us that it is legislated. Now, what are the terms of str that have been legislated? If you look in the books of tafsir the scores of CL mentioned over 20 different terms that you can use to seek refuge with Allah subhanaw taala but only four of them go back to the Messenger of Allah, only four of them go back to the Messenger of Allah sallallahu alayhi wa sallam. The first of them is the statement or the Billahi min ash shaytani r rajim. So the first of them is this whole statement also Billahi min ash shaytani r rajim. This is narrated in Sahih al Bukhari from Abu Zubaydah as well if I'm not mistaken, that he said I heard the Messenger of Allah sallallahu alayhi

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wa sallam start off his prayer. And he started off with the famous do that all of us know Subhana calama will be humble with about a customer with the Elijah duck Wallah Illa has a rock RO Billahi min ash shaytani r Rajim that this drug continued until he sought refuge in Allah subhanho wa Taala from the corsetry THON. So, that is the proof for that the second type of STI or the second phrasing, obviously either is the saying also Billa his Cemil Alimi min ash shaytani r Rajim the

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I seek refuge in Allah subhanho wa Taala, who is the all hearing and the all knowing from the curses shaytaan and this is actually narrated in the Koran. Insert on our off verse number 200 sootel out of verse 200 and sola firstly that verse 36, sola facilite verse 36, Allah subhanho wa Taala says in these verses, that if shade time comes and tries to whisper to you, then seek refuge in Allah, a Samir Ali from the accosted shaytaan seek refuge in Allah Cemil Ali from the Kersey shaytaan and we'll go into specific meanings in a little bit to be the lohit Allah.

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The third

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version that is authentically narrated, and this is in the Muslim of the mama mud. This is in the Muslim mama mud. Heidi 775 I the 775 and this was the statement of the Messenger of Allah sallallahu alayhi wa sallam that he would say also biLlahi semilla alim min ash shaytani r Rajim Min hempz he one of the one of the that I seek refuge in Allah subhanho wa Taala, the all hearing and the all knowing from the hands of shaytaan from the number of shades on and the neath of a shade on and we'll explain those terms in a minute bit later on. So that is the third one that is legislated from the Messenger of Allah sallallahu sallam. The fourth and last phrasing that is legislative from the

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Messenger of Allah sallallahu alayhi wa sallam is the saying Allahumma inni are also becoming a shaytani r Rajim min Hamza he one of the one of the so it changes up a little bit this narrated by Abdullah bin Miss Oh, in the sooner we be Niger in the Sudan have been major, that Oh Allah I seek refuge in You from the cursor, Python from his nefer from his homes from his left and from his nap. So now let us start off with the wordings that are used in this hadith. What does it mean our Oh, although is in the first person. So when you say our Oh you mean I am doing something you are I am doing either. And either over here means to turn back to something it means to turn back to

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something. So you're turning back to Allah subhana wa tada also be lucky. I turned back to Allah subhana wa tada a semi alene a semi and Elaine are two of the names of Allah subhanho wa Taala that are often paired together in the Quran. Now this pairing is a very, very powerful pairing. And the reason why it's so powerful is because it necessitates that Allah Subhana Allah sees and hears everything that we do. Now one of the greatest examples of this is that if you were to look, look at the story of surah Toma Giada SoTL Mashallah, Mashallah. Surah number 58. If you look at the story, a woman came and complained to the Messenger of Allah sallallahu alayhi wa sallam about her husband,

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and she was literally whispering to the Messenger of Allah sauce to them. And I shout out the Allah one ha, she's in the other room behind a thin curtain.

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She says even by putting my ear next to the curtain, I was unable to hear it. But Allah subhanho wa Taala heard her complaint from above the seven heavens, Allah subhanho wa Taala heard her complaint from above the seven habits. Now understanding this concept, it has such a great effect on an individual, the two major effects that it has on an individual number one is that when you complain to Allah subhanho wa Taala, even if it is in a whisper, even if you do not operate with your own words, Allah, kind of what Allah hears the cry of the heart. Allah subhanho wa Taala knows what is happening inside of an individual. So when we say that Allah subhanho wa Taala is a Samir he hears

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and understands all voices in all languages, even the cries of the heart, and even the cries of the soul. So never think that when you complain to Allah subhanho wa Taala, you're complaining to a different year, but rather you're complaining to Allah subhanho wa Taala, the one that hears and understands everything. The second effect that this has on an individual is how cautious and conscious we should be when doing anything in life. That you may think that you may close a door and you know, put a ceiling on top of your roof. And you know, delete the history from your web browser that no one's not going to know what's happening in your life. But in reality, Allah subhanaw taala

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doesn't need any of these things. He sees from beyond the roof he sees from beyond the door, he sees everything that you do, and he knows it. In fact, before you even do it, so when you say that Allah subhanaw taala is me and I need you all hearing on the all knowing this shows a level of knowledge that we cannot even understand the

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Everything that happens in our lives is due to the knowledge of Allah subhanho wa Taala. And like, unlike our knowledge, our knowledge is not necessarily accompanied by wisdom, not all of our knowledge is accompanied by wisdom, but the knowledge of Allah subhanho wa Taala is accompanied by wisdom and it was the wisdom and knowledge of Allah subhanho wa Taala that dictates your life. So things will happen in your life, you may question why you may question how, but in reality, it is just a greater scheme from Allah subhanho wa Taala. So this pairing of a Samir and Eileen is a very, very strong pairing, the most minute Allah hears everyone's cry, and is there to help them and Allah

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subhanho wa Taala sees and knows everything that we do. So no matter how much we may try to hide things from people, Allah subhana wa Taala knows it well in advance, and it develops a sense of consciousness, that we should be conscious of Allah subhanaw taala and we should not oppress people, because Allah subhanaw taala is watching us. Min ash shaytani r Rajim min is from over here, a shaytaan they actually differed in terms of where does this term shaytaan actually come from? And what does it actually mean? So the first group of scholars they said, the term shade on a comes from sharp honor, it comes from shodhana from something which is four. So when they say a bear shadow

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when they say that the world is very, very far. So why they say that the our How does this term applied to shaytaan, or the devil himself, he says that he is the one who is distant from the mercy of Allah subhanho wa Taala. He's distant from the blessing of Allah subhanho wa Taala. And this is how the term shape time actually applies to him. This is how actually the term shaitaan actually applies to him. That is someone who is distant from the mercies, mercy and blessings of Allah subhanho wa Taala. A second group of scholars, they said that the word shaytaan A comes from shouta, it comes from shutaura. Now, when I was reading this identity, directly understand,

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you know what the linguistic definition of it was, but from what I understood was that this is something which of itself is always angry, they're constantly angry. So, you know, in human nature, we need to be provoked, and we become angry. But when it comes to shaytaan, over here, that that shutdown over here, it means something that is, within itself, always angry, so never willing to party never willing to forgive. And this goes back to the original story of Adam and Eve, please, that you know, when the story of Adam and Eve this happened, a blee Adam alayhis salam, he sought forgiveness from Allah subhanho wa Taala he said in order Ben Avalon and Susannah Whitlam, toquilla

00:37:49--> 00:38:29

tarhana then akuna Minal foreseen that Oh Allah, forgive us and have mercy upon us and pardon us. For if you do not do so we shall surely be from the losers. But if you look at shaytaan, he went in the exact opposite direction, rather than humbling himself in front of Allah, rather than seeking forgiveness from Allah subhanho wa Taala he became vengeful, his dua to Allah subhanho wa Taala at that time, was Oh, Allah, give me respect till the Day of Judgment, or I've been learning Allah Yeoman you back doing that all Now give me spite give me life till the Day of Judgment. And then his whole life is dictated by anger dictated by revenge, that I will lead astray all of the children of

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Adam. So this is the second way that the terminal Shah applies to a shaytaan. But from what I was reading, it is the first opinion that is most correct, it is the first opinion that is most correct.

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Then you move on to the last three terms mean hamsi he wonderful he one of the the hams of shaytaan the harms of shaytaan This means being overpowered by shaytaan. So when you say someone is possessed, is referring to the hands of shaitaan so you're seeking refuge in Allah subhanho wa Taala from being possessed by a shade on the nefer of shaytaan. And nefa, as you know, is the the act of blowing into something. So when you seek refuge in Allah subhanaw taala from the blowing of shaitaan it means that I seek refuge in Allah subhanho wa Taala from shaytaan, blowing arrogance into me, I'm seeking refuge in Allah subhanho wa Taala. from blowing arrogance into me, this was one half of the

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book easier said, One FSV. And then the last one is enough. And enough is when someone spits, but it is without saliva. So I mean, I don't want to do it because it's come out, but you understand what I'm trying to say. So that it is a spirit that someone spits but without any saliva. And this is what we've been commanded with that insula, that you know, if you become distracted or you become forgetful, then you say out the villa in the shaytaan regime, and you do not focus on your left side, three times you do not focus on your left side, three times. This is what is referred

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too, but the numbers over here, they say, this is the poetry of shaitaan. So, you know, the poetry of shaitaan is a very interesting concept that I'll have a look at here talks about, and he says the poetry of shaitaan what is its primary purpose when people use poetry, it is to overcome things. So for example, in argument and debate, they will use poetry to overcome their opponent. Likewise, when you want to win the love of Your Beloved, you will say some poetry to them, and you know, they they fall in love with you. Now, over here, the same concept applies the poetry of shaitaan is that he uses his tools and his tactics to beautify the Haram to you. He uses his tools and tactics to

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beautify the Haram to you and to make ugly to you the highlight and to make ugly to you the highlight. So when you seek refuge in Allah subhanaw taala, from the nathless of shaitaan. It is to seek refuge in Allah from the things that he beautifies which are impermissible and the things he makes ugly, which are permissible from the things he makes ugly, that are permissible,

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seeking refuge in Allah subhanaw taala from seeking refuge in other than Allah subhanho wa Taala seeking refuge in Allah and other than Allah subhanaw taala. So it's the other degrading that

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ensue ritual jinn Allah subhanho wa Taala mentions over here, that there was a group of men who sought refuge in a group of jinn, they sought spiritual refuge in a group of jinn. So to understand this concept, I want you to imagine that you're in the middle of Arabia, and you're traveling by night, and you come to a valley over here,

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and all of a sudden you start hearing some sounds. And we're not talking about the howling of a coyote. We're not talking about the presence of other animals, but it's as if someone's whispering in the back. So now what do you do in this situation? From our understanding, we seek refuge in Allah, you see, I will be letting him industry terminology. But during the time of the Bedouin Arabs, they wouldn't seek refuge in Allah subhanho wa Taala they would seek refuge in the jinn of that valley. So the jinn that were looking in that area, they would seek refuge in the jinn. So sometimes they would sacrifice an animal for that gene. Sometimes they will do other things for that

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gene, but they will seek refuge in that region. And this is what Allah subhanaw taala refers to in certain region, verse number six, but Allah subhanho wa Taala tells us what their conclusion is, he tells us their conclusion. For example, do hombre haka that Allah subhana wa tada increased to them. And Allah haka. Now, this is another interesting word in the Arabic language, or haka over here refers to one of two things. Number one, what haka means it increased the jinn in their arrogance. So the jinn considered themselves more powerful than they actually were. So they increase them in their arrogance, and in his locker, and in terms of the human beings, it increased them in their

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dependency of the gym, and increase them in their dependency of their gym. Meaning that their hearts became attached to the gym, thinking that it was the only the jinn that could protect them, thinking that it was only the jinn that could protect them. So this shows us the impermissibility of seeking spiritual refuge, and other than Allah subhanho wa Taala so that is why when anytime someone becomes scared, always seek refuge with Allah subhanho wa Taala. And this is something you know, even important that we should teach our kids that naturally when our kids they get scared in the middle of the night, they call out, you know, to their parents, they'll say, Oh, mama, oh, Baba, to call

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them to come here is perfectly fine. But you should instill in their hearts, that their natural reaction to be to turn back to Allah subhanho wa Taala to develop that dependency on Allah subhanho wa Taala alone,

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which leads us now into a couple of fifth issues, which leads us into a couple of issues. And then we'll conclude at the times of when it is legislated to say I will allow him to cheat on origin. So the first issue is that is it permissible to use another name of Allah subhanaw taala inside our the Billahi min ash shaytani r Rajim instead of the name of Allah? And the answer to this is yes, the answer to this is yes. And there's many, many proofs of this. The first proof of this is if you look in Surah Maria, if you look in Surah Maryam, you will see that when the angel came to Maria, and she became astonished that Who is this strange man that is coming to me, what did she say? She said I

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owe the better off man, that I seek refuge with a rough man I seek refuge with a rough man. Number two, you have the hadith of

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Number two, you have the last three sorry the last two sewers of the Quran that Allah subhanho wa Taala teaches us coal say, although there have been us, I seek refuge with the Lord of all of men and you know human beings. So this shows us the permissibility of using other of Allah's names.

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second issue over here, instead of using a name of Allah subhanaw taala can we use one of the attributes of Allah subhanho wa Taala can we use one of the attributes of Allah subhana wa Tada. So, for example, seeking refuge in the Koran or seeking refuge, in the words of Allah subhanho wa Taala. This is authentically narratives to hell Bukhari as well, that Fowler bent Hakeem, remember the story of the Bedouin Arabs I was telling you, she's came to the Messenger of Allah, so I said them, and she said, era Sula. When I go to these areas, and I travel, I become overwhelmed by fear. So teach me what I can say, to take this fear away. So the Messenger of Allah sallallahu alayhi wa

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sallam said, that if you enter a place and you feel afraid, and you do not want to be harmed by its evil, then say the following to our, our oh two, because imagine last time I mean, Shirley McCulloch, I seek refuge and the perfect and complete words of Allah subhanho wa Taala, from all evil that was created from all evil that was created. So the scholars use this hadith to prove that you do not only you can, it is permissible for you to use other than the name of Allah subhanho wa Taala in terms of his attributes, or the Quran itself, in terms of his attributes, and the Koran itself.

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So now let us move in terms of reciting the Quran. When should one say are also Billahi min ash shaytani r rajim. So if you were to look at the verse that we've been discussing this whole time, which is the 98th verse in Surah, 16 in certain nahan, what Allah subhanaw taala tells us, what is our collateral for iron festa Ah, Billahi min ash, shaytaan Origen. Now over here, if you look at this wording corruptor indicates the past tense, it is not the present, nor is it the future, but it is indicating the past tense. So when you have read the quote on then seek refuge with Allah subhanho wa Taala at that time, and this brings us to our first opinion,

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first group of scholars, they said that you shouldn't say our the Billahi min ash shaytani r rajim, when you begin your recitation, but rather they said you should say our o biLlahi, min ash shaytani r rajim, when you conclude your recitation, because this is the exact wording of the idea that when you have completed or you have finished in the past tense reading of the Koran, that is when you should say also Billahi min ash shaytani r rajim. And this was the opinion of Abu huraira rhodiola Han, this was the opinion of Muhammad, even serien this was the opinion of the VA Hurry,

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and some other scholars and some other scholars. Now what was their reasoning behind this, the reasoning behind this? They said the textual reasoning is just as we have mentioned, that Allah subhanaw taala uses the past tense. So this indicates when you have completed reciting the Quran, this is why you should do it. But in terms of the spiritual effects, why would you spiritually seek refuge in Allah, after we have recited the Quran, they said, For that, we have three reasons as well, we have three reasons as well. Number one, this is to make sure that a person does not become impressed with his own recitation. So shaytaan will come to him and make him get impressed with his

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own recitation. So he seeks refuge in Allah after his recitation, so that this doesn't happen. Number two, it is to make sure that he can accumulate the maximum amount of benefit from his recitation. So it is only after pushing has recited that they ponder over what they have recited, and if shaytaan comes into play at that time, is going to minimize and decrease the benefit. Third, think that the Quran be preserved. So as we know, one of the attributes of shaitaan is that shaitan wants to make you forget, as I mentioned, the circle calf that how did they forget? It was shaytaan that made them forget when they were on the boat. So one of the attributes of shaitaan is that he

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wants to make you forget. So now that you finished your recitation of the Quran, seek refuge in Allah subhanho wa Taala. So that recitation does not make you forget. Now, if you look at this explanation, you think to yourself, Subhana Allah, what a strong you know, defense of this opinion. But then when you look at the other side, you see that this opinion completely gets annihilated and destroyed.

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There is actually agema you know, amongst the predecessors, there's consensus amongst the predecessors, that the SDR or the statement of our the below him that she thought about

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Aim should only be said at the beginning of the recitation of the Quran. And this was narrated by Imam authority. This was narrated by Emmanuel Cordoba. This was narrated by even Cathy or this was narrated by Mohammed amin, smpt. All of these great scholars, they narrated each map. So they said, As for these individualistic opinions, we say one of two things, either just not authentically attributed to the likes of Abu huraira, and the likes of Mohammed bin city, and the likes of Tao Vahidi. That's number one. or number two, we say that this opinion is shot, that they actually held these opinions, but it goes against the overwhelming majority of scholars and evidences that you

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know, we do not even take it into consideration. The strongest evidence is that these people used is that they said, Let us go back to the actions of the prophets of Salaam and the companions. Every single time the pastor Salem sought refuge in Allah subhanho wa Taala, before reciting Quran or when reciting Quran, it was always at the beginning. And we don't have a single narration that shows that the Messenger of Allah sallallahu Sallam recited it at the end, and not a single narration, saying that it is recited it at the end. And they responded that all of these claims that you have made in terms of spiritual benefit that you know, and so that you don't get impressed from your, from your

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own reputation, that it continues to benefit you, you know, after you finished, or that it helps you preserve the Koran, saying it at the beginning does not contradicted that, that even you're seeking refuge at the beginning of your recitation, it will still protect you from the whispers of shaitaan. So you don't become impressed with your own recitation, it will help you to benefit from you know, understanding the Koran, because the whispers of shaitaan will still not come. And number three, it will help you to preserve the Koran because the whispers of shaitaan still want to be there and he won't be able to distract you. So for you to specify that you should only say that the ending is

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irrelevant, because a person can seek refuge in the beginning and he would still have the same effect.

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We move on to what is the ruling on saying our Billahi min ash shaytaan ology before reciting the Quran and we'll conclude in three minutes with each other even though we won't finish everything, but it's not fair to elongate it the ruling on saying our the Billahi min ash shaytaan ology

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two main scholars of Islam held the opinion that it is compulsory for you to do so. This was a bin Hassan, and apart the student of Eben Arbus even has them and I thought the students have given us the proof they used for this was the verse in the Quran itself. There is a principle in Islamic legislation, an armory to deal with job, that commandment necessitates an obligation. So just so that you understand this properly, imagine your parents, your dad says to you go and take out the garbage.

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So when you're sad when your dad tells you go and take out the garbage, do you understand from this statement, that this is something which is recommended for you to do or do you understand for me that this is something you have to do. Obviously, you understand for me that this is something you have to do. So similarly when Allah subhanaw taala gives you the command to do something, it is meant to be understood as an obligation until you have a proof to understand it otherwise. So now again, you have a big problem here. Only two scholars of Islam are holding this opinion. What lies on the other side again lies on the other side is the overwhelming majority of scholars. And again

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they narrow it it's ma that again the ruling on saying I was Billahi min ash shaytani r rajim. Before you recite the Quran is that it is merely recommended Aries is merely recommended from the proofs that they used from the proof that they used is that how many times the Messenger of Allah sallallahu alayhi wa sallam recited Quran and but he didn't say how the villa him the shaytani r rajim. Before it from them is the hadith of Abu Salah Shadi rhodiola one when he was asking for the greatest surah in the Quran, the Prophet sallallahu alayhi wa sallam started reciting Alhamdulillah Allah Allah Allah mean of mana Rahim without saying I was the Villa himanshi tunnel gym and without

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saying Bismillah R Rahman r Rahim. So again, this hadith is going to come up next week, we'll talk about it in particular, but this shows you the permissibility of reciting the Quran without saying I will be learning the sheet on our gym or without saying Bismillah R Rahman r Rahim. But it is a practice we should not abandon. Because again, if you see the effects of it, it is something that not should be that should not be abandoned. So next week with the lights Allah will talk about the places where it is recommended to say I was a benign shaytaan ology. So it's not only when one recites the Quran, but likewise when one becomes distracted in Salah you should say, likewise, when

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one wakes up from a bad dream, you should say, and altogether there are about 10 places. What is legislated to say it so we'll discuss that

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Next week, and likewise next week we'll discuss the bus mela or the saying of Bismillah R Rahman r Rahim. And we'll actually begin with sortal fattier as well, so panicle Longo becoming a shareholder in the plant a stockbroker or to like

00:55:16--> 00:55:17

till What time?

00:55:19--> 00:55:26

Okay, so let's, let's have a vote here. How many people would like it to stay at eight o'clock that eight o'clock is most convenient for them?

00:55:27--> 00:55:32

Or for you guys, okay? How many people think we should move to seven or 730? Raise your hands.

00:55:33--> 00:55:38

Okay, so there's more people now let's get even more specific. How many people say seven o'clock? Raise your hands.

00:55:43--> 00:55:44

There's one what's happening man?

00:55:48--> 00:56:01

Sorry, say moving to Tuesday. I think up until Ramadan, we're gonna keep it on Wednesdays. And then after Ramadan, we'll be having 200 cars inshallah, one on Friday nights and one on Tuesdays or Wednesdays in shop. So no, we're not changing the time.

00:56:04--> 00:56:26

Okay, so shikata misspoken? No worries, that's perfectly fine. We're talking about the virtues of the Koran. How can you cut off a Koran class for it? They tell us to stick at eight o'clock next week with a lie to Allah. And we'll continue from there. We'll also take questions for five or 10 minutes. Why don't you will do this? I'll take the first three questions, whereas the first three questions, we'll answer them and then we'll conclude. Go ahead. Number one.

00:56:32--> 00:56:35

Excellent. So linguistically, when Allah subhanaw taala

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uses

00:56:39--> 00:56:41

actually what what part Are you talking about right now?

00:56:42--> 00:56:49

Okay, so you're saying that this should be done in the end? So are you proving Oh,

00:56:51--> 00:57:29

you say how do you understand it? Okay, how do you reconcile between not saying it at the end, first of all, is the amount of the of the self and the puzzle of that, you know, they always recited it at the beginning. So that's the strongest point within itself. But from a linguistic perspective, just because something is mentioned in the past, it doesn't mean that it's not present, or it's not a commandment. Like as we're coming to sortal Fatiha, you'll see that even when Allah subhanaw taala says Alhamdulillah, right, I'll hand over here, this is a noun, which is irrespective of time, right? And now it has no relationship time, it's only the verb has a relationship to time, but you

00:57:29--> 00:58:03

will see that the set of understood this noun to be a fair amount, they understood it to be a mandala. So now these sort of linguistic nuances are understood by the specialists of the language. Now there are many instances in the Quran, where Allah subhanaw taala will use the past tense to indicate the the present or the future and generally speaking, the future and the present they actually go hand in hand so it's past in present only now in terms of instances that I can think of where Allah subhanaw taala uses the past to indicate the present Can anyone think of

00:58:06--> 00:58:40

exactly so when Allah subhanaw taala commands you know the making overdue that was actually in my head just like a look at the making of Voodoo that Allah subhanaw taala says that if you stand up for Salah then make will so meaning that once the solid has been established, then you should go make wood right this is the literal interpretation of the iron chautala either but over here the sort of the understood know that before you go for Salah, that's when you should make wood or not after you perform the Salah. Right? So this is like one of the examples. So the the past doesn't necessarily necessitate the past, but it can include the future or present as well. Allahu taala I

00:58:40--> 00:58:43

think have some more examples for you. So inshallah number two.

00:58:53--> 00:58:54

Yes.

00:58:59--> 00:58:59

Yes.

00:59:03--> 00:59:03

Yes.

00:59:05--> 00:59:09

Now you start getting malaria to pay your own. Yes, exactly. So your question

00:59:21--> 00:59:21

right.

00:59:24--> 00:59:28

How do you try to get an exit? So firstly is the Hadith the what they call Hadith, the Akasha.

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In this Hadith, the Messenger of Allah sallallahu alayhi wa sallam said there are three groups of people that will enter Jenna without a sub. And these are 70,000. The number from these three people is lie Esther cone so they do not seek Rokia. We'll get to that in a second. What are your own and they don't believe in good or bad omens. You know, in Western culture. If you crack a mirror or step on a crack or, you know throw salt over your shoulder, it brings good or bad fortune. They don't believe in these omens. And number three,

01:00:00--> 01:00:37

They don't do cauterization or branding with fire. You'll notice that in a lot of cultures, especially in the east, they'll take iron ore metal, they'll put it in fire, and then put it on the human being this either for leprosy or to take away bacteria or those sorts of things. islamically this should not be done. So that's what the second tour referring to. But Leia star Kuhn, what does this actually mean? The scholars differ into two major opinions over here, opinion number one is that is it is Rokia gweru Sharia meaning that it is rokeya not legislated by the shediac. So you will see that people will come with your formula, P will come with conditions that have weird

01:00:37--> 01:01:14

letters and weird numbers. And so weird things that don't make sense. So this is Rokia guru, Sharia, then these people, you know, this will expel them from this fault of things. A second opinion and this is like a weaker opinion. But here the publisher said them said they did not ask other people to do rocky on them. reliastar cones, we didn't mean that didn't do rocky on themselves. But they didn't ask other people to do it. So they said that from the 70,000 people is that they did rocky on themselves. And they did Rokia upon others. But it was never an actual command. It was never an actual command. So they never said, you know, can you please come and perform it okay upon me, but

01:01:14--> 01:01:15

rather, you know,

01:01:16--> 01:01:43

it was something that was understood. Now, in terms of this second opinion, obviously, it goes against clear incidents in the life of the apostle saddam. So they said that even at the time when the apostle saddam did this, he was already exempted from this, like he's an OB and a messenger. And if you look at the wording of this Hadith, this hadith concludes what Allah be him yet aka know that they have the utmost complete trust in their Lord.

01:01:44--> 01:01:50

And who can have more complete trust than others messenger sallallahu sallam. So they said that he was exempted from from this

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hadith itself. But obviously this form of, you know, arguing back and forth is very weak. And Allah knows best is the first opinion that seems most strongest, and that is that they didn't use rokeya, which was vital sialorrhea. Now this hadith ends off very beautifully. So after this, he concludes a young boy by the name of Akasha. He says, Yasuo, Allah make dua for me, that I'm from these people, you know, this, you would think that this is something obviously that any companion who hears this, he would do this, but amazingly, it was a young boy, that it came to his intention that they came to his attention. So you said you're assuming for me the bosses and makes it hard for him. Now, all the

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other companies they see this and like, well, we just missed out on the lottery.

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So they're like, yeah, that's still alarming for us. And then they have that famous statement, subaqua, cow Okasha, and they'll use even the Arabs in our times that if someone else proceeds, Eg when something they'll say several calco kashia, just indicate the way that you've been proceeded. We our last question, was it you go ahead?

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Yeah.

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Okay, in this situation, it honestly depends how bad the whispers of shaytaan are. So let's just say is really distracting you badly. At that time to stop, seek refuge? See, I was learning strategy, and spit on your left, and then continue. But I will be very careful of doing that, that if your head is not strong, you're going to get stuck in that situation. So load is how strong your hip is in that situation. Number two, if it's just like, differentiate between the whispers of shaitaan, and the natural thoughts of the mind. So for example, you're reciting surah, you remember the wordings of the surah, you start pondering off somewhere else. So it's not really the whispers of

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shaitaan. But it's your mind wandering off track. In this situation, you wouldn't say I was relying this analogy, but rather you just go back and try your best to focus on the recitation itself. So firstly, differentiate. One is it the thoughts of your mind or the whispers of shaitaan? Number two, is focused on how strong your recitation or your memorization is. If it is strong, go ahead and do it halfway in between. If not, find a point where you can stop and you're comfortable with, then seek refuge in at that time, and then continue with the heat.

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Because that's what the Messenger of Allah sallallahu alayhi wa sallam taught us to do. He said that if you if the whispers of shaitaan, come to you, then say I was willing to cheat on him. And not like physically spit, no saliva, but dry spit, they

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like that three times to your left, and then continue with your recitation. And inshallah we'll cover that in detail next week. It was nice. So we'll conclude with that Zackham lock on to all of you for attending. And hope to see you guys next week. So now Monica, welcome to law here.