Salem Al Amry – Lesson 1 Weekly Class Masail Al Jahiliyya
AI: Summary ©
AI: Transcript ©
Brothers and sisters,
and welcome to the first lesson
of a new series
going
through the lessons of the Messiah
Messiah with
our with our honorable sheikh, Sheikh Salam Al
Amri.
This is the first lesson Insha'Allah. I will
pass the mic
and the screen to the sheikh, and the
sheikh can begin.
I also believe that on the chat section,
a link to the book has been provided.
Please also download and save that one.
Dear brothers and sisters in Islam, Alhamdulillah.
Today,
we are going to start
a new text
by the author, Al Imam, and we get
the Muhammad
issues of the days of ignorance
of the days before Islam or aspects of
the days before Islam.
But before we delve into the book and
start the book,
I feel
it is needed and there is a necessity
to talk about this imam,
Rahim Allah,
his dawah,
and his aqeedah, his beliefs.
Alhamdulillah,
we have covered
4
text
written by him,
the four principles,
the removal of doubts,
the 3 fundamentals,
and the
we are going
through the virtues of Islam. And now
we are starting
maisal. May Allah
has mercy
upon his soul,
and may Allah elevate his status in jannah
to nayeem.
This Sheikh, Rahim Allah,
his
opponents,
his enemies
accused him,
said many things
about him, which are false,
Lies.
And you'll be surprised to find scholars they
lie. Yes.
There are people of knowledge, but they lie
because of the enmity and the hatred
they harbor in their hearts.
So if you want to know
the Dawa of the and what he calls
to,
don't listen to anyone.
Read his own words.
Read his own books and what he says.
Don't you hear nowadays
those
opponents of the Daulah of Tawhid?
They attack the Tawhid and they call it
to the Tawhid, and they give them names,
and they call them Wahabis.
The
Wahhabi.
Wahhabism.
As if it is a new dean.
This is what they're saying.
They're saying that Wahabia is a new religion
when the reality is there's nothing called Wahabia.
Wahhabism. There's nothing like Wahhabism.
There's nothing called Wahhabis.
There are Muslims
following the kitab and the sunnah,
And in, they are following the madam of
Iran, Ahmed ibn Hanbal. That's it.
And what they the Sheikh calls to
is to ask the people to worship Allah
and Allah.
That's
it. That's
the
the essence of his dua, which is the
essence of the dua of Islam, the essence
of the dua of the of the
prophets. Call the people to worship Allah. That's
it.
Worship Allah without any part.
But the tomb worshippers, grave worshippers,
the polytheists,
they don't like that.
So they have to
create negative image about this imam and this
Sheikh,
Try to tarnish his reputation
to give wrong confirmation about him.
So in today's session, Insha'Allah,
we will go through what he says about
himself and what he believes.
The Tim talk.
Those who say the Wahabis and the Muhammad
Abdul Wahab,
they call the Muslims and consider them.
All these are lies.
Yes. In Islam, we have something called ridda,
apostasy.
If a Muslim
commits
kufar,
Israeli,
major kufar,
major
shirk,
knowingly,
after establishing the proof against him,
after removing all his doubts, and then after
that, he insists he's not a Muslim.
This is there's no issue about this.
There are things in Islam,
if you deny them, if you negate them,
what what the referred
to,
what was known of the deen by necessity.
If you deny this and negate that, then
you are not a Muslim.
That doesn't mean
if someone says
this is not Islam and this would take
a person of Islam that he's making a
decree because Allah
is the one who decided that
and considered
the
such things as
signs of a and the Hadith of the
prophet.
So now let us listen
to what the sheikh
says and what he believes.
There are many
books been had been written,
and many letters had been written, and many
papers had been written
about the sheikh.
And,
oh, these writings
mentioned that his belief
is the belief of
the 3 generations,
the belief of a salafos Saleh.
I should have the, though, the Imam Muhammad.
And read his works and read his books.
So his books tell us
about his Aqidah, his belief.
Allah said, the prophet said, nothing not done
that.
His biography,
his actions, his behavior, his attitude,
these are
concrete and material and tangible proofs.
So the sheikh was
following the footsteps
of the 3 generations, the prophet
and his companions and the
generations to follow.
The same thing all the works of his
followers,
his students,
his
sons,
the same
treading on the same path,
following the way of the
companions
and
their students and the students of their students,
the 3 generations.
And many
many of the Muslim scholars
testify to this fact
from different countries
that his dua, what he calls to, is
the dua to the guitar and sunnah.
That's why the enemies of Islam, they hate
this.
And
they are the ones who invented and concocted
this name, what happens
it,
because they know
they know for sure.
If the Muslim
come back to the Tawhid, come back to
the to the
the true deen,
the deen that the Sahaba went upon,
then this ummah would be revived.
So that's why
they want us
to worship the saints,
the tombs,
and that's why keep in mind
and open your eyes and see
whom they support.
They are supporting all these
deviant sects,
tomb worshippers, grave worshippers,
those who celebrate mauled,
those who jump up and down in and
chanting and dancing the call,
they support them,
and that is the Islam they want.
They don't want the Islam of Kitab and
Sunnah. They don't want that.
K? So that's why they try to
use all the propaganda apparatus
to
give and tarnish
the image of the dua of the sheikh
So
his dua
is following the Kitab al Sunnah,
Follow the way of the salaf.
The deen, which is free
from
tastes
of polytheism
and paganism
and great worship
and
the
erroneous
practices
of
the
mystics
and the
fairy tales of the and
the myths of the.
And by the way, my dear brothers and
sisters,
has nothing to do with Islam. This is
the reality
if you want to know the truth.
Suvism
exists
in other beliefs,
Buddhism, in Hinduism, and other.
It's before Islam.
Mysticism is before that.
There's no room for it in Islam, and
is
not synonymous
to
Don't
be fooled.
And consider Tassawaf like no.
Or to reach the level of no.
Kosovo is different
when you study it.
If you call
and
and
you want to call it, We say, brother,
please don't use this terminology because it is
problematic.
And the reality,
is different from what you are saying. So
don't call
the. Don't call the Ihsan Tasawwuf
because the law giver
did gave a different name.
The prophet
didn't call
to reach the level of Ihsan, you become
suvi.
Didn't say that.
He named it Al Ihsan.
Islam, iman, and Ihsan.
Why you leave what the prophet
told and what the prophet
called,
and you try
to bring a foreign name.
So
as a matter of fact, by doing that,
you are
justifying
and try
to beautify
and
mysticism
and make it
a bit closer to the deed or compatible
with the slop when in reality, it is
not.
Read the words of Darius Suvish.
So
following the kitab and the sunnah,
which is free from all these
things
that have nothing to do with Islam, because
Islam is what Allah said, the prophet said,
what is mentioned in the revelation,
and the all the innovations.
Islam is free from all these innovations,
and many
of the scholars wrote many
books about the sheikh Muhammad.
Yes. I'll mention some of them.
For example, Sheikh Mahmoud
He wrote a book by the name of
Sheikh
Abdul Waha. Sheikh Mohammed bin Abdul Waha in
the mirror of the scholars of the east
and the west.
Amin Saeed, he wrote a book, Sirat al
Imam Muhammad,
the biography of Imam Muhammad.
Sheikh Abu
Dhabi
wrote a book, Sheikh Muhammad,
and others.
Now listen to what the sheikh says
about what he believes
and what he calls to and what he
is upon.
And I request you, my dear brothers and
sister,
to read both the Arabic text and the
English text,
some both are on the net.
So he says here,
I
make Allah my witness.
So I make Allah my witness
and those angels who are around me.
And I make you
human beings, those men and those
companions around me.
I believe.
So Allah is my witness.
The angels are my witness, and you,
humans, you are my witness.
I'm telling you my
I am telling you what I believe.
I believe.
So I
believe in the belief of the safe sect,
the people
of people of Sunnah
and the group.
And this is the name of Ahlus Sunnah.
They follow the Sunnah, and they are called
Jamaha because they adhere to the book of
Sunnah, and they are always
together
as a group.
So I believe in Allah,
his angels,
his books,
his messengers
and the resurrection
after death.
And
the belief in the divine decree,
both
the good
part and the bad part of it.
And, of course,
the of Allah
there is no
evil in it. The evil comes from us.
Keep this in mind.
The evil is from us. Whatever evil comes,
springs from
us, from our own actions, from our own
deeds,
because we disobey Allah.
And part of the iman
and the belief in Allah
is to believe in what he
described himself with,
what he qualified himself with, what he mentioned
about himself,
the attributes that he has given
himself.
So you believe in that. This is part
of
the the meaning of the belief in Allah
So you believe in his names,
which he gave himself
named himself with. You believe in their meanings
because the names of Allah, they have meanings,
and the meanings of the names of Allah
are or
the attributes.
K?
What he named himself
in his book,
upon the tongue of his messenger
without
misconstruing
and changing the meanings of
such descriptions.
Means
to
interpret them
metaphorically
or figuratively.
So that is not permissible.
That's another way of the salah.
Allah's hand above them,
you say his power.
Allah called that he has a hand.
Why you call it power?
Allah told Iblis,
What to stop you from
frustrating before Adam
whom I created
with my both hands?
What do you call here?
My 2 powers?
No. You have to accept what Allah says
about himself
Within, in the light of the aya,
There's nothing like unto him and his old
healer or seer.
His hands, not like ours.
His life, not like ours.
His knowledge, not like ours. His healing, not
like ours. His seeing, not like ours.
So we have to approve and we have
to believe in whatever he
gave himself.
Do we know Allah better than himself?
SubhanAllah.
He tells us, he described himself and he
says, this is my attribute.
This is my siva.
And then you say, no. No. No. No.
No. It doesn't mean that.
Do you know Allah better than himself? Do
you know Allah better than his prophet?
Okay.
So that is called because
literally, it means what?
As you know, the words.
Okay. Now listen to this.
When we name things,
naming things,
giving objects names,
what exists first?
What exists?
The name
or the name
the object that is named,
the answer, of course, is clear.
The objects
exist, then we give it a name.
So the names are for things that exist.
So the words
each word
is
like mold,
like a mold,
and
carries within itself the meaning.
K.
So the words,
like envelopes, then the meaning inside that word.
So
to make this word, which is the container
of the envelope empty of its content,
the meaning.
So you say,
Allah is Sameer,
but
which means all hear,
all hear what you say at the same
time,
but he doesn't hear.
You deny
the attribute of healing.
You just say the name is a Samir.
What's the meaning of it?
You don't accept it.
You make
means you empty
the the word from its content.
That's the meaning of the
So you just mention
names like labels with no meanings.
So you keep this in mind when they
say,
that means you don't approve
of the meaning which the word carries.
As Allah said,
What does it mean?
Means well.
It is empty. Empty of what? Of water.
So this well
is empty of the water, so no
people go to fetch water.
Palace. So the means to empty to remove
the content of something.
So the well became empty
because there's no water. Also,
because I talked to you, my dear brothers
and sister, as a students of Noli, we
moved
quite
now for a long period of time. So
you should not
the terminologies,
and you should take notes.
The Arabs, they say,
What is the Yid? The Yid is the
neck.
Yid
that means a neck without
any adornments,
any ornaments,
no necklace.
This jeed is empty.
So when we say
that means we
take the words
which are actually containers. They carry each word
has a meaning carries a meaning,
and we made it void of that meaning.
That's the meaning of the.
So
when we mention Allah's name, we say, yes.
It was Samir
Samir.
Okay. Samir, that means the one who hears.
No. No. No. No. We will not
approve of the attribute of hearing, just the
name.
That's why they are such
sects like the Yamaites,
the Gamia,
and
the. Anyway,
So he is following the way of the
sun of the way of the Sahara.
Rather, I believe.
This is what I believe.
Allah
There's nothing like unto him, and his old
here, Oseer.
So this ayah
is the
yard district,
the criterion
regarding the names and the attributes of Allah.
Laysa can be.
There's nothing like unto him.
Whatever comes to your mind, that is not
Allah.
That's not Allah.
So when you are reading the attributes of
Allah, you should not imagine
the attributes of Allah because you cannot
You cannot imagine Allah
We are limited.
You cannot imagine who is behind the door.
Just the one who's at the door, you
cannot imagine
Who's that?
So tell your little gray matter, your little
mind, respect yourself.
Allah is not like anything,
and you cannot imagine.
Even our imagination,
you know, my dear brothers and sisters,
our imagination
is also limited.
Even the imagination is limited.
Okay?
Why it is limited? Because imagination
springs from observations.
Things that you did not see, you cannot
imagine
at all.
You cannot.
You cannot imagine something
you never,
you never saw
it in your life. You cannot.
Someone is born blind. Can he imagine the
colors? No. He cannot.
No matter how genius he is, he cannot.
We tell him white color like the milk.
He never saw the milk. He tasted the
milk, so he cannot imagine the colors.
So now if you try to imagine the
palaces in the Jannah, the rivers in the
Jannah, you cannot.
Immediately,
what the images will come to your mind,
the policies you have seen and the rivers
you have seen. That's it.
And what is in the agenda is totally
different.
What is common is only the
name.
Take the word hand,
my hand,
the hand of the door, the hand of
the bag, the hand of the cat.
The the same
the same
hand, hand, hand.
But the nature,
the realities are different.
So when you
read
the attributes of Allah,
you don't compare his attributes
to our attributes.
That he's hearing like ours. You know?
Allah hears everyone.
And part of the conversation,
I didn't hear.
And Allah
heard
the complaint
of
Paula
bin Talib.
Allah heard her complaint
and her argument with the prophet
from above the 7 heavens.
Allah hears all the people
on the day of Arafa.
Millions,
different tongues, he hears all of them.
He hears all the cries of the people
on this planet.
He hears
what the birds are saying, what the animals
are saying, what the ants are saying.
He hears all that.
So he's healing the takeout.
He sees everything.
He sees what is beneath
the Earth,
where my doctor said, oh,
our sight is limited.
You are standing in front of me,
then we shook hands by and you
start to walk,
walking away.
And your ME will start to diminish, diminish,
diminish until you are out of the range
of my sight, then I will not be
able to see you. So you are there
because my sight is limited.
My hearing is limited.
I don't hear high frequencies.
I don't hear
the low frequencies.
I hear only
frequencies within a certain
range
and with certain
disabilities,
which we call them audible frequencies. That's it.
So when you read about
the attributes of Allah, say, laser chemistry.
There's nothing like it to him.
As Imam Qazal said,
whatever comes to your mind, that is not
Allah.
So we cannot imagine Allah.
If we cannot imagine the Jannah, how do
you want
do you expect that you can imagine the
one who created
the Jannah and created everything?
Right?
But we'll see him there in
the Jannah.
And Allah
Nothing is like unto him, and then Allah
affirmed
and mentioned
that he's a
or hearer or seer.
Now when he described Adam, he said,
we mean Adam.
K.
He
hears
and he sees.
He's Adam
hearing like Allah? No.
He's seeing like Allah? No.
As Imam Tabak also said,
those who deny the attributes of Allah,
tell them
because they took the first part of the
ayah. Nothing is to him, and there's no
of the remaining part of it.
So when you tell them, you say,
so he's not like that.
So they deny the attributes of Allah. So
in Mount Calvary, he said,
Ask them.
You exist.
You
exist.
Allah exists.
According to your
argument,
If the the the the words are the
same,
then you negate,
and you deny that.
So now
Allah exists and you exist.
According to your by the same token of
your argument, by your logic,
you have to deny that Allah does not
exist because I exist
and Allah nothing is like unto him.
So according
to your argument based on your argument, you
have to say he doesn't exist, and this
will take you out of Islam and you
become a cover.
Or you have to say, no. No. No.
Yes. He exists,
then I tell you I exist.
But you know what? Your his existence,
not like your existence.
And his hearing,
not like my hearing, and his seeing, not
like my seeing, and all his attributes.
You have to apply
that
across
all
to every attribute.
His attributes,
they suits him, they suits his majesty,
they suits his glory. Subhanahu
wa ta'ala.
I don't deny what he called himself with.
He called himself with. He gave these attributes
to him. I do not deny that. I
cannot negate and deny that.
And they don't misconstrue
the the text
and change the
words. And they do not commit
regarding
his names
and
verses.
And the actually means to incline,
k,
to turn,
to bend.
That's why
the in the grave,
we
make a recession.
We make
a place.
We on the wall, we make room like
a small window,
and we slide the body into it.
And this is the best of the graves,
the or
the grave at your time.
The
where we put it on the side of
the wall of the grave,
and then we close
or the shaft, which is
vertical.
So that is called.
Why? Because it is,
on the side.
So
the is the one who turns away,
bends
from the sage path.
That's why an atheist is called
because he turned away from the fitra.
So
when
you
commit
regarding the names and the ayat of Allah,
that means you misconstrued
the text, the meaning,
and you leave the correct meaning, and you
give it another
totally
different meaning, which is far fetched.
I don't give the resemblance to the attributes
of Allah, that Allah's attributes like this and
that. No.
That is called Takeev
or an.
So I don't give you the resemblance,
and I don't give likeness and say the
attributes of Allah is like this and that.
And they don't like him,
his attributes to the attributes of the human
beings.
Because Allah
there's no one equal for him.
There's no one
equal
to Allah
No one is equal to him, and no
one also
named like him and his attributes like him.
No one you can say this is
a nid peer to
We cannot make analogy between Allah, the creator,
and the creature.
There is no analogy.
So the attributes of Allah are not analogous
to our attributes.
The in the house of Hannah, glory be
to him, he knows himself and he knows
the rest.
So when he tells us about himself, he
knows himself.
The best speech is the speech of Allah
And no one can
talk and be more truthful than Allah
Allah Glory be to him.
So that's the meaning
when he says What
does it mean?
Means Allah is far
far away
from any imperfection.
That's the meaning of the.
K? So you place Allah and
he is his attributes are far far away
from any imperfection.
Panaz Zahanaf Sahul.
He gave himself
perfect attributes.
The most beautiful names,
So he gave himself the most beautiful names.
So his attributes are perfect.
So he described himself,
and he gave himself perfect attributes and
qualities,
which are totally
different
and far away from what those who
liking him to the human beings or give
resemblance to him
or they
become
and those who deny and negate the attributes
of Allah.
So there are
different sects and different groups.
Some,
they say Allah like this,
and they give images for Allah.
And on the other side, there are some
who say,
Allah is not like this. Allah is not
like that
to the extent that when you try to
find an attribute of Allah, you're not fine.
You're not fine. Those who the.
They say for example,
Allah
Allah Allah is neither
inside his creation
nor outside his creation.
So where is he?
Where is he?
That means he doesn't exist.
This is what the the is
saying.
That's
why
Do not say
because that what you say
means nothingness,
Doesn't exist.
Adam, let Adam move.
Don't make a law nothingness.
Please do not make Allah nothingness.
Doesn't exist
By saying
Allah is neither in us, not outside
the creation.
So where is he?
Doesn't exist. So nothingness,
Adam,
nonexistence.
You think you attribute
perfection to him when you deny
that he's not above the arch. He's not
He's not above the mighty throne.
You negated that,
and you think you are attributing perfection to
him
due to your ignorance.
Then you can find him in another place.
When you ask them, where is Allah? They
say Allah.
Allah is in
everywhere.
Allah is in everything.
That's what they're saying.
What do you mean?
Along the toilet?
You mean Allah in every place?
He himself?
Then you are a pantheist.
This is what I'm talking about.
You believe that Allah is in everything and
Allah is everywhere?
No. No. I don't mean that. What do
you mean?
I mean, he sees me wherever I am.
Okay. Alhamdulillah.
Say so. But don't say Allah is everywhere.
Say,
And he sees me wherever I am.
As he said
to
Go to the pharaoh. Go to Farahun,
and don't be afraid of him. Don't be
intimidated. Don't be fighting.
I am with you,
Arun
Musa and Aaron. Arun.
Arun.
I am with you.
I hear and they see, though I am
outside the creation.
Though I am outside
the creation, though I am above all the
creation,
but they hear
and they see.
And the prophet
when he was consoling
and soothing
Sayidina Abu Bakr inside the cave, what did
he say?
When he was telling his companion,
grieve not.
Don't become sad.
Allah is with us.
So this witness of Allah,
the witness of
the.
Allah sees them, knows what they
what they are going through, though he's outside
his creation.
Allah doesn't indwell
in any of his
creation
Neither any of his creation
indwell in him.
Glory
be to your rub, the lord of might
and majesty.
Allah is above all what they are they
attribute to him.
All these what they attribute to him and
what they
qualify him with and what they describe him
with are
are imperfect attribute,
and the law, glory be to him, is
above all that.
Of
what they say and what they
attribute to him.
So he criticized
those who
deny his attribute,
and then he praised.
He praised the messengers of Allah
because
they believe in what he gave himself
and what he
described himself with. So he said,
and peace be upon the messengers.
And all praises due to Allah, the Lord
of the words.
And then he said the sheikh
The safe sect
because as you know, the prophet
mentioned that this will be divided into 73
sects.
72 will go to *, 1 will go
to the temple.
And when he described he was asked
to describe this sect that is going to
be delivered,
he said,
Whoever is upon what I am upon and
my companions are upon.
So the belief of and
of this safe sect
is always moderate.
Always, we are in the middle path.
He will give it here. Regarding
the actions and the acts divine acts of
Allah, the actions of Allah himself
We have 2 groups.
We have the
yabriyah,
the faitest,
and the kaderia.
So the kaderia and the jebriya.
So the kaderia, they say,
man, and this is represents
the
the, Martins Alliance.
You see, man, he
creates his own
deeds. He creates his own actions.
And on
The other side, they are saying,
no. Man has no free will. So the
padre are saying, man has free will,
and as a matter of fact, he creates
his own actions. So they made
a human a human being a creator.
That's why Imam Bukhari in his Sahih
if you read if you want to know
the of Imam Bukhari, see the titles.
The title is he's refuting
many sects.
So
there is in the
a chapter,
the creation of the deeds of
the servant.
Our deeds are created. We don't create. So
he's refuting the,
the.
Hussain man creates his
own actions,
his own deeds,
his own,
his own
actions.
Opposing them on the other side
took streams
at the
who say man has no free will.
He's just like a feather
blown by the wind,
so he has no
free will.
So when he commits haram,
he's compelled
and forced to do that.
He committed zina.
It's not in his hand because he has
no free will. So they are accusing
Allah
that he is not just.
If I have no free will,
and then I'll be held accountable,
that means Allah is not just.
He's forcing me to do something and I
have no choice. I have no other option,
and then I'll be
thrown into the fire
for something
I didn't do willingly.
This is what the Gebriah are saying.
I'll soon not always. It didn't pass.
K? Allah has given the human being the
free will
to choose between different options, alternatives,
and because he has given us this free
will,
we'll be held accountable
before him.
For Hadade now and the day, we showed
we showed him both ways, the way of
the dead and the way to the hellfire,
way of good and the way of evil.
It's up to you to choose.
Whoever
wants to believe, let him believe. Whoever wants
to disbelieve,
let him disbelieve. This is about the, not
the Muslim.
Muslim
there's no option for him to disbelieve.
Okay? He will be killed
because that is the
the ruling for apostasy.
Whoever changes his,
kill him.
K? So that is the punishment
for for the apostasy in Islam.
Capital punishment. Just like it is there in
the bible in the old testament.
The bible says, spare him not the one
who oppose becomes an apostate.
So
both.
Okay?
It is there
in the scripture of the people of the
book, and in Islam, it's the same.
So
so a human being has been given the
free will,
and wherever there is
option for you and you have given the
chance to choose, that is where you will
be held accountable before Allah.
Things beyond your choice,
you have no choice,
Allah will not question you.
I will not question you about your physique,
your complexion.
Okay?
Your,
parents
I didn't choose my parents,
so not a big question.
Anything
that they had no choice,
alone, not question me.
That's why
when we are asleep,
are we going to be held accountable
for the funny things we do in the
sleep? No.
That's why he told the angel, don't try
it when they are asleep because they do
funny things
in their sleep.
When a human being gets asleep, he does
many things which are very funny.
So don't write anything. The things that they
do in their sleep.
Or if they lost their sanity, they became
mad. Don't write anything they do.
Or if a child hasn't reached
the
the age of,
maturity and puberty
when the mental
faculty is now perfect, don't try it. Allahu
Akbar. This is Allah's justice.
So the way of,
they're always in the middle path.
Yes. A human being has
free will
and will be held accountable
according for his whatever
he has chosen,
and the things that are beyond his control
and he has no option, he will not
be questioned.
He will not be questioned.
So that's what they said. Well,
regarding the actions of Allah.
K? They are not like the Badariya
who's saying man
creates his own action. Man creates. Man doesn't
create.
I mentioned this many times. See, I'm do
dobbing now this pen.
I dropped the pen. This is an action.
This is an action. So the Kaderi is
they say, I created it.
Now let us analyze this action.
What did I need
to throw the pen?
I needed will
to decide.
So I have the free will. I pick
the pen.
What else? The strength
in the hand to pick this object.
And what else?
Space.
And what else? Time.
These are the 4 components
of the action. The will,
the strength and the muscles,
time and place.
All these three components constitute an action. Which
one I created?
Did I create the will? No.
Did I create the strength and the muscle?
No.
Did I create time? No. Did I create
the place? No.
So who created all these for compliance?
Allah. So who created my action?
Allah.
I don't create.
So what did I do? I used the
created
will
to establish an event that was not there.
And Allah will question me on the day
of about
if I use this will and the strength
in the proper way or in the wrong
way.
Wahum, Sheikh is continuing.
The
the
the
the,
the salaf,
when it comes to the,
the sinners.
What is our stance
and what is our belief and view regarding
the sinners and those who commit
major sins,
perpetrators
of major sins,
There are 2 sects here.
The
that's
those who postpone
the.
They don't consider work and action as part
of the iman.
And that's what why they say the iman
is only the conviction
the conviction in the heart. That's it.
That's it.
So to them,
the iman of alcoholic,
the iman of the vournicator,
and the imam of Abu Bakr as a
deal is the same
because
both of them, they have this conviction.
This is the
deviate *.
And today,
many Muslims, they have this belief.
Everyone taps his heart.
No hijab.
All her body is out. His her breast
is out.
Her legs are shown,
and she taps her heart. Iman is here.
You are a liar.
You are cheating yourself.
If there was Iman,
it will be manifest
and shown
in your
action.
Imaan is not only
the conviction. That's it. No. There are 3
elements that constitute the iman.
The
which is in the heart, you believe,
the faith,
the utterance, you say,
and then the the
actions.
So if one of the 3 is missing,
the iman becomes 0
because the equation of the iman, iman
equal
let us deal
the conviction,
the belief itself, that set of beliefs which
you have and bind hold hard in your
heart multiply
by
the utterance,
the actions and
the verbalization,
multiply by the actions and the act of
the limbs.
If one becomes 0, the project becomes
0.
No.
No. No.
No. No.
No. No. No. No.
No. No. That's
the.
Hussein,
the iman
of the fornicator,
just like the iman of the Malaika.
Because both have the.
This is one side.
On the other side
are the waidiya
or
Al
Hawari,
who
consider
the one who commits a mayerson, he's a
kafir.
See, too extremes.
Those on the other side the saying, the
one who drinks alcohol, fornicates,
kills. Oh,
he's a
as long as he has that conviction,
and he has the belief in his heart.
The other side,
the are
saying, why they are called?
Because they do not differentiate between the white
and the.
I'm explained this many times before.
There's a difference between wide and wide.
Wide means promise.
Wide means threat.
What Allah promised the world,
Allah doesn't break his promise.
But what Allah mentioned as a threat, it's
up to him
to carry it
or to forgive.
So Nawaz's threatening,
okay,
and saying
the one who cuts his ties with his
kindred, kid and king, will not enter the
Jannah. And we know someone who did that
and died.
And we can't say that he is going
to the hellfire?
No. He said this is Waheed. It's up
to Allah.
It's up to Allah to forgive or to
punish.
So the waid is different from the waid.
I'll give you an example.
Your son
drives me you drove drives you not
crazy,
and you
got very upset.
And you wanted to beat the child and
he ran away.
And you are
screaming
and saying,
I will break your neck if I get
you.
Or maybe you say, by a lie, I
will break your neck.
Wait.
This is why you are threatening the child.
Someone heard you who was next to you.
The child went along and came back.
So now the child is in front of
you.
So this one telling you,
he's there. You said you'll break his neck.
Go. Break his neck.
And you cool down, telling, you fool.
How can I break the neck of my
son?
I was only threatening him.
I was only threatening him.
Then the because the mercy now of fatherhood
overcomes that anger. That anger faded away. Gone.
So now the the fatherhood, the mercy
is prevailing,
or maybe the child didn't come.
He stayed out,
awake, and now the
the father or the mother are worried.
Where is he? Oh my god. Please protect
my son.
Few minutes ago, you were threatening to break
his neck. Now you are worried. You don't
know what happened.
The child went, and he came late.
And the door is closed, so he slept
at the doorsteps,
at the threshold
of the door.
You open the door, you find the child
there sleeping.
You hug the baby, start kissing the baby,
child.
So the wad
is different from the wad
threatening.
The threat is not like the promise.
Promise, Allah will never break it. The is
up to him
to punish or to forgive.
And imagine
Allah
was more merciful than your own mother,
more merciful than your own mother.
So
are the sunnah
between these two extremes?
They say no.
The ones who commit major sins, yes,
they will be
punished by Allah
if he wants to do that or to
forgive them.
But they are not covered because the and
the as well
consider the one who commits a major sin,
he's out
of Islam.
So the perpetrator
of a major sin is out of Islam.
On the other hand, the saying his iman
is perfect.
Said no.
The sin affects the iman,
but the sin
not necessarily
take a person out of Islam. So
will not take you out of the fault
of Islam.
For example,
why? Because Allah subhanahu wa ta'ala differentiated
between the one who commits and
the one who commits a medicine.
The one who drinks alcohol is a medicine.
Allah didn't say kill him. He lashed him.
The one who committed zinan is not married
to be lashed.
The one who commits theft
and it's
a you chop off his hand, not your
killing,
which means that
are not like cover.
So if a Muslim committed
a
and he died,
for example,
he died while drinking alcohol.
Is he covered? No.
We give him burial walls,
and we paid Janaza,
and we bury him in the Muslim graveyard,
and his wife has to go through the,
and his children will inherit him.
But the
Wadiya, they said no. It's a covenant. It's
going to be the hellfire forever.
Say no.
They're always in the middle part. The sins,
they harm and they affect the iman and
reduce the iman and the iman at
different levels of iman.
70 and more ranks and branches.
So the sin affects the iman,
but the negative sin doesn't take one out
of Islam.
And then the sheikh said,
also. They are al sunnah. They are always
in the middle path between 2 extremes.
Are
the or
the
and the.
And again,
these are deviant *. The as
that we explained, those who say iman the
Amal is not part of the iman, and
the Jhamites,
this is a deviant sect who do not
believe
in the meanings and the sifaat of Allah
They are the followers of Al Jaham ibn
Saffron.
And the belief of is
always
moderate one, neutral one
regarding
the
companions of the prophet.
They are always
taking the middle path between two extremes, the
and
the.
The
Those who reject
Abu Bakr Sadiq and Sidner
Omar, and they curse them and they curse
Aisha and they curse Hafsa, and they say,
oh, the Sahaba came up on stage and
after the
passed away.
When Allah
said about the Sahaba of the Allah
as if they know better than Allah.
Allah said
Allah is happy and pleased with those who
gave the blood and the bayah under the
tree.
Allah said
and all of them, Allah promised them the
Jannah. Yep. The,
they consider the Sahaba. They became.
Abu Bakr, the companion of the prophet
in the cave, Allah chose him, and Allah
testified that he is the Sahabi.
Allah
chose a companion for his prophet. Imagine.
And made him his minister throughout his life.
And then he's married next to him,
and he made him to marry the daughter
of a Kaifa.
What is this?
They don't have minds. They don't have
anything. May Allah guide those who are brainwashed.
They don't know even they by
if they go
follow that path,
Ali will become covered according to them because
Ali
is the father-in-law
of Umar ibn Khattah.
He gave his daughter,
uncle Zum,
to Umar as a wife.
So he got his daughter married
to a cave.
And it was haram was the Muslim in
that to marry a cave.
So now you choose,
or whatever.
And you say that
Ali is Masoon. He does is invaluable. He
doesn't make mistake.
So he was correct.
That means he got his daughter married
to a momen, not a karaoke,
And Allah
brought his prophet to
a daughter of a Muman,
So when thus the salaf and the way
of the Sahaba and the way of the
al Hasunna, the believer of al Hasunna, we
are always in the middle path between
two extremes.
However, they consider the Sahaba became.
The Sahaba are the ones who who
took this deen and reached the deen. The
deen reached to us through the Sahaba.
So if you consider the Sahaba,
that means we are as well
because the deen reached us through the.
So as a sunnah,
the way, their manhad, their methodology
is always between these two extreme,
between the
and the
who consider
as
a.
May
Allah increase
our knowledge in the deen. May Allah
elevate the status of
the and may Allah
forgive us our faults and mistakes and ignorance,
and may Allah keep us to remain steadfast
in this beautiful deen
to meet Allah
and he is pleased with all of us.
And we will continue
and what the sheikh believes and what the
sheikh says about himself.
May Allah
unite our hearts and may Allah guide our
and
may Allah elevate your status, my dear brothers
and sisters, in this world and in the
and may Allah reward all of you immensely
We will now start the question and answers
time. Brothers and sisters, please send in your
questions if you have any,
as soon as possible. We have received some
questions. We will start with them first.
You can send your questions in on the
chat section, or, alternatively, you can press on
raise hand, and we can listen to your
question verbally.
The first question,
is it sinful to recite the Quran quietly
because a person does not want others to
come in the room and keep them away
from reciting?
If you mean quietly that you hear yourself,
not you are reading only in your mind.
That's okay.
Because reading in your mind is not reading.
So you have to verbalize, you have to
articulate the letters
so that you hear yourself. You don't disturb
anyone.
If that what you mean, that's okay.
Is this clear to the questioner?
It is clear, Sheikh. We go to the
next question.
Is it sinful to not greet some
disbelievers because one feels uncomfortable to speak to
them?
Would you mind repeating?
Is it sinful to not greet some disbelievers
because one feels uncomfortable
to speak to them? To greet them?
Greet them, Sheikh.
Okay. To say,
of course, we don't say.
Right?
But you can say
some other forms of greeting, hi or good
evening or good morning and stuff like that.
But here, you have to see, my dear
brothers and sisters,
the,
Muslim.
How we want the people to be guided.
We want the people to become Muslims. We
want the people to like Islam.
So we have to be good examples for
the people.
They have they had,
or they have enough
things they heard through the media about Islam.
So we should not
make them
or should not
augment and strengthen that belief in their hearts
when they see our attitude and our behavior.
And,
yes, I remembered now the what the Sahaba
used to say. They said,
We smile
when we need some people,
though we are cursing them in our hearts.
We don't like them. We don't love them.
But when we see them, we smile.
Why?
Because this one Allah teaches
us. Repel the evil with that which is
the best.
And our prophet
he is our role model.
He heard a man
seeking permission to enter,
And before the man entered, he said,
what
an horrible or evil person.
Another man entered and the received
him.
Well, talked to him nicely,
then the man left.
Aisha said, oh, prophet before
the man entered upon us, that's what you
said, and now and then you
acted differently,
he said, Aisha.
Among the most evil
people and persons,
k, among among
mankind,
are the ones that the people
honor them,
talk to them nicely in order to avoid
their evil.
To avoid their evil.
So you treat them nicely, and you'll be
nice to them, and you talk nice
nicely to them.
So here, it doesn't happen to say we
meet when we people, when we meet them,
though we hate them,
we smile.
So that you get the right
the to think about it.
Okay. Muslims are not bad.
K?
They see they are cheerful. They are friendly.
They are
but if you whenever you meet this cover
with gloomy face,
you will never think about Islam,
and you will hate Islam more and more.
And each one of us should be an
ambassador for Islam, my dear brothers and
sisters.
And the prophet
when he arrived in Medina,
what did he say to the people?
Are you Hanash?
Oh, people.
Spread the greeting of salaam,
the peace,
and feed the needy, the people,
and pray at night when the people are
asleep.
So the character of the Muslim, though I
don't like him
as the Sahaba used to do.
Yes. It's fine.
It's fine.
Because that's what Allah told us,
to repel evil
with what is good.
And you never know. The hearts are
in the hands of Allah.
You by that smile, this person will start
to think.
This person doesn't know that I hate him
and he smiles.
It's different.
What makes him smile?
He's a Muslim.
So what is Islam?
Now he's ready to listen or to ask.
So my advice for the questioner, we should
not put the people off.
We need to bring the people
to the fold of Islam.
We want everyone to become a Muslim
because this is our mission as Muslims,
to guide the people and to show them
the path.
Because this what the prophet
told the Sahaba on the day of.
Let those who are present
inform those who are absent.
Understood the message very well.
There were,
100,000
companions,
handful died within Arabia, the rest outside
taking the message of Islam.
So let us become role model
and invite the people and show them
the true character of the Muslim.
Is this clear to the questioner?
Yeah. It is clear, Sheikh. We go to
the next question.
Could you please explain the most correct opinion
on the explanation? What does it mean?
Hadith Sahih and Hadith Hassan.
Okay. Briefly,
Hadith
scholars, they categorize it into 2 categories.
And.
K? Or traceable and untraceable
or acceptable and unacceptable.
So we'll not talk about the unacceptable.
So the accept acceptable hadith
is 2 categories, Sahih and Hassan.
Sahih and Hassan.
Because the
chain of narrators, the hadith are 2 parts,
Sanat and.
Chain of narrators, then the
the the body of the of the saying
of the prophet,
the message itself.
And the chain, so and so told
told me so and so told me,
these are the narrators. There is not.
And that's how the dean has been protected
through this unbroken chain of narrators.
And we are the only,
only nation on the first of the
planet who has this.
Christian, they don't have.
Jews, they don't have.
They
don't have is not.
This is the of the is not.
So if all the narrators are reliable,
trustworthy,
k,
he has a strong memory.
He doesn't make mistakes
when he relates the hadith.
So
if the
the
each narrator fulfills the condition of the Sahih,
So this narrator
is trustworthy,
strong memory,
excellent character.
And then the next one
from the
starting by the companion,
Companions, all of them are a dual, acceptable,
trustworthy.
Then the tabi'in. We check the tabi'in.
Because if I'm checking the hadith,
the moment I if I reach the hadith
is is Sahih up to the tabi,
all the narrators are reliable
up to the students of the companion.
The moment I reach the companion, I don't
check because all the Sahaba
are trustworthy.
Okay? So this is called Hadith Sahih,
authentic Hadith, Sahih Hadith.
The second category is al Hassan Hassan hadith.
White became Hassan Hassan hadith become one degree
less
because one of the narrators, his mommy
is not that sharp.
He makes mistakes
sometimes.
So this due defect
because the hadith has to be free
from
the so the narrator has to be reliable,
trustworthy,
okay,
excellent character, and it has to be free
from any defect.
So this slight weakness
reduces and brings the Hadith down little bit
and becomes Hasan
Hadith. Though it is acceptable, we accept the
Hasan Hadith.
But now if I come across 2 narrations
and there is
a contradiction or apparent contradiction
between Sahih Hadid and Hassan, I will follow
the Sahih
because it's more authentic.
It's more authentic.
Hadith and Bukhari and Muslim. And the Hadith
in the books of the sun and it
is Hassan,
the
the Hadith and Sahihain and Bukhari and Muslim
has more wages
than the Hadith in the other books of
the sun, which is Hasan.
So this is the Sahih, and this is
the Hasan Hadith.
The Sahih also there are 2 types,
Sahih
which means
this hadi
is authentic
by its own self independently,
that means through its own. Isnaid. It is
authentic.
Sahih al Zairei, it becomes Sahih
through another Isnaid augmented by another
chain of narrators.
Another Ishnad. Not the same Ishnad.
So that's why it became Sahih al Lirayri.
By this Ishnad,
it became Hasan.
But then we find another Isnaid with the
same
with the same
saying and statement of the prophet. So the
hadith Hasan Hasan, augmented,
became Sahih Laghairi.
And now we have the Hassan, Sahih Lirairi
Sahih Lirairi.
Sahih Lirairi,
that means,
as I mentioned, there's a slight defect in
the Isnat, so it became
Hassan.
Hassan
actually, it is a weak Hadith
weak Hadith,
but the weakness
is not that severe.
And then we find another
Hadith with Ishnad
also.
It has weakness, but the weakness is not
that severe,
and all
reporting the same meaning of the narration.
So
this week hadith with that week hadith, because
the weakness is not that severe,
they strengthen each other, and the Hagim hadith
can be upgraded and become Hassan lirairih. Hassan
lirairih. So
now we have to have Sahih
and Hassan. And the Sahih, Sahih lirairih.
It's authentic
by this particular chain of narrators.
It is Sahih Liza Liza Liza Liza Liza.
It just became Hassan, but then we find
another Hadeep Hassan, so they become
they centered each other and
became Sahih
or Sahih Liraylihi
through another Ishnat.
Hassan
It is Hassan because it was Sahih, and
then due to the slight weakness in the
narrator, it dropped. It become Hassan, so Sahih
Hassan
which means actually it is a weak narration.
But because of another narration,
that narration augmented and strengthened this narration and
it becomes Hasan. And here, when you come
to the Hasan Hadith,
and especially the Hasan
as if said,
wash your hand of it. The scholars of
Hadith will not,
agree on this. If this scholar considered the
hadith Hazar,
the other scholar considered
weak.
K? So don't
be get become confused when you are reading
in the science of hadith.
Why this scholar says it is Hassan, and
this one is saying it is hadith? Because
the Hassan hadith, especially
Hasan al Reidi, it is a weak narration,
but augmented and strengthened
by another narration. I hope this is clear
to the questioner.
Charlotte is clear, Sheikh. If not the question,
I can ask
Another question. The next question, Sheikh. Why do
people like to belong to different *?
How do you know
which is the saved one?
No one likes to follow * and division
because Allah told
us that what Allah said.
K?
But people who follow their own
whims and desires, they are the ones who
left
the right path.
The
are the correct ones.
That's what the says.
Whoever contends
and opposes the messenger.
After the, the guidance, the message was delivered,
explained thoroughly to him.
And he follows a path and a way
other than the way of the put underline
under this
We will leave him in the way that
he has chosen.
Will make him
experience and taste the chastisement
of the hellfire.
What an evil abode.
So who are the in here when this
aya came down?
I'm asking you now.
Who are the
here in this?
The Jews?
No.
Christians?
No.
Zoroastrians?
No.
Pagans? No.
Agil worshipers? No. Who are they?
That Allah is saying if you follow
a way other than the way of the.
Who are they? The sahaba. No doubt about
that at all.
So Allah is saying if you follow a
path, a way other than the way of
the companions,
we will leave you in the way that
you have chosen,
but
you will end up in the hellfire.
That's why the prophet
said,
the Jews were divided into 71 sects.
1 will go to heaven, 70 to the
hellfire.
Christians,
72. 1 to
the heaven,
71 to the hellfire. Those who followed Hawariah,
followed Isha, those who followed Musa
My will be divided into 73¢.
72 will go to *.
1 will be delivered.
So the Sahaba, they asked,
who are they?
Said It
was Hami.
Whoever is upon what I'm upon today, and
my companions are upon.
Very simple.
You want to be from the safe sect?
Follow the Sahaba,
the prophet
and his companions, Abu Bakr, Omar on Earthman
and Ali and Balhan al Zubayrabah.
Follow them 1.
It is clear, Sheikh. If not, they can
ask a follow-up.
The next question, Sheikh.
It's
a good it's a comment.
Today, you clarified
so many doubts.
I was confused regarding this topic
because of different opinions of different sects.
I was making dua to Allah to give
me the understanding and show the right path.
Alhamdulillah, today you taught us this topic.
Question now,
For the reminders,
may Allah accept it from you. Amen. My
question is,
my sister passed away few years ago and
left a piece of land which my other
brother wants to buy
and give others their share.
I have come
to know my brother wants to buy it
at the price it was paid for 7
years ago,
which I believe is not right. Please advise.
Before I answer this question, when it the
issues of the inheritance, my dear brothers and
sisters,
we should not delay dividing
the,
the, the property
that the deceased
left behind
because then it will cause a lot of
problems.
So the moment the deceased passed away,
we calculate
and the cash and the
real estate and everything,
and then things should be distributed according to
the Sharia.
So now this lot of land is not
divided,
and now
the heirs of the inheritors decided to sell
it,
and
the brother is interested,
then he has to
buy it according to the price of the
land in the market,
current
price.
Not the price at that time. No.
What is the price of the
land today?
He has to buy it
with the current price.
I hope this is clear to the question.
It is very clear, Sheikh. Next question.
Sheikh.
One of my relatives
asked me this. He got a job and
wants to get married, and his parents are
well off, but he has a small income.
He asked his mother to look for someone
who might get interested,
but she refused and stopped talking with him
for a week.
His parents don't communicate as they said it's
shameful to ask
as he has small income.
He is depressed as his parents don't talk
with him regarding the subject of marriage.
Any suggestions or advice, Sheikh?
Go to them.
Hug them. Kiss them. I'm saying I'm sorry.
Okay? I need
to get married,
and, you know, my parents'
life
and Fitan.
Yes. My income if this is my income,
I need your help.
I need your help. I'm your son.
Don't mom, you don't want to see
my grandchildren?
Oh, dad, you don't want to play with
your grandchildren?
Dad, you want me to go to *
if I commit harm?
I love you.
You are my parents,
but
this is something natural.
A child,
a man should get mad.
Yes. My income is not sufficient.
I need help.
So stand by me.
So talk to them to touch their hearts
while you are kissing them, hugging them.
May Allah soften their hearts, and may Allah
make it easier for you
to get married, Ameen.
Next.
Ameen, next question, Sheikh.
I have meant that Hadith is at the
same time Sahih Hassan
is assessed as Sahih Hassan if it is
more than Sahih or between Hassan and Sahih?
Repeat, please.
I think they they meant to ask
If so, is it sometimes
you you read
Hadith or Sahihan Hassan or Yes. Hassan Sahihan.
Yeah. Is he addressed as Sahih Hassan
if it is more than Sahih
or between Hassan and Sahih?
Sahih Hassan, this is a terminology, I think,
used by Imam Talmiddhi.
K? A special terminology for Imam Talmiddhi. So
he meant to it that it
is
by via it is on isnaab,
and through another isnaab, it becomes.
So it is.
This is, as if I recall,
when we were studying the science of Habib,
this is a terminology,
used by Imam
So
the the questioner,
if he isn't tested or she isn't tested,
he can download or he can download any
book on the science of hadith.
Like, if she knows he knows Arabic because
he knows Arabic.
Of the by
Ibn Kathir.
Okay. I think maybe also they are translated
in English, and you,
read
about the this beautiful science science of al
Mustallah,
science of hadith.
Next question, please.
Yes. That was our last question for today.
If you'd like to conclude
for your patience and attendance.
And,
today, maybe,
you heard
the new,
terminologies
and stuff like that,
But this is how the
the is will will go gradual and,
step by step.
So just take notes,
try to concentrate,
listen to the talk again,
and if you
upon if you come across a point not
clear to you, note it down
next time
you ask for clarification.
May Allah
grant us the beneficial knowledge. May Allah
grant us. May Allah grant us.
May Allah
keep us to remain steadfast
in this beautiful deen. May Allah unite our
and the heart, our hearts and the heart.
And may Allah
reward all of you, my dear brothers and
sister, for your dedication,
for your patience, and for your attendance.
May Allah bless you and bless your family.
Until we meet in
the coming session,
I leave you in Allah's protection
and Allah's company.