Salem Al Amry – Lesson 25 Weekly Class Virtues of Islam
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AI: Transcript ©
Please
unmute your
I'm on the train, so I'm going to
try my best.
If you are ready to begin?
Yes. I'm ready.
Okay.
My dear brothers and sisters in Islam,
today
is our weekly class,
the virtues of Islam.
And
we talked in the last session about the
beauty of the Islamic creed,
simplicity of the Islamic creed,
the potash of the Islamic creed,
the impact and the effect that the creed
and the aqeedah
makes
on the life of the individual.
And we'll continue.
The fundamentals
of the Muslim creed, of the Islamic creed,
of the Islamic faith
and belief,
Islamiyah and the
the
fundamentals and of it.
The fundamentals
and
the pillars of the foundation of this creed
are, as you know, the pillars on of
faith and the pillars of iman.
So the first pillar
and fundamental
is that you believe in Allah.
They believe in Allah.
They believe
in this creator
who brought us into being.
We were nothing. We were not there.
He created
us.
All cosmos you see was not there. All
this universe you see was not there.
So all these
existence came into being
by a creator.
This creator
is the one
who deserves
to be worshiped.
This is the creator.
Whom
we call
Allah
And this is his name. That's what he
gave himself. He told us, my
name is Allah,
which means
the one
who the deserve to be worshiped.
And he told us about him
himself and what he wanted from us.
So you believe in his existence.
Because we did not bring ourselves.
We are created.
My existence
is dependent
upon the existence of my parents.
If my parents were not there,
I won't be here.
If my father and my mother did not
get married,
there will not be children.
The same thing your father and your mother,
if their
father
and mother didn't get married, they wouldn't be
there. So
take it back and trace
the chain.
You are dependent
upon the existence of your parents,
and they are on their parents, and they're
their parents and their parents, and go back.
Until you will reach
the first father and mother,
Adam and Eve,
and they didn't have parents.
So who brought them into being?
Who brought Adam and Eve into being?
Themselves?
No.
They didn't create themselves.
I cannot claim that I created myself.
Because I was not there.
So I was nothing,
and now I am something.
So how did nothing
brought something?
How did nothing
bring something?
I didn't create myself,
and there were nothing.
So who created them?
Nothing? Nothing gives nothing.
So someone created them.
See,
we are all what we call,
K. My existence
depends on the existence of another existence of
another
existence of something else,
my father, my grandfather, my grand grandfather,
until we go back of each
day,
our father
and mother, Eve and Adam,
Our father Adam and our mother Eve, and
who created them. They didn't come into being
from nothing.
So someone created, and that is Allah.
That's the creator
who
his existence is what they call
necessity being
his existence as a necessity.
Without his existence,
nothing will be will be here.
Nothing.
Without
the existence
of that necessity being that creator,
there will nothing be there.
And that's why
if someone
poses the question, who created this creator
or who created Allah, the question is is,
of course, foolish question,
irrational, erroneous
because he's the creator.
So to say who created the creator
doesn't make sense.
He's the creator.
You say, who created the creature? Yes.
Creator.
The moment
you
he is created, he is not a creator
anymore.
That's why Jesus Christ cannot be
creator
because he's created.
So he cannot be the creator
alaihis
salaam, because his mother, Mary,
carried him 9 months in her womb,
and then she give birth to him.
So he cannot be the creator because he
is a creature, his created being.
So
the existence
of the creator has to be necessary,
Wajibul Wajid.
His existence must be there without beginning.
So
this
silly question, who created the creator,
doesn't make sense.
And then
the Muslim scholar, they say, okay. If someone
poses that question for the
sake of argument
for the sake of argument
okay. We ask him.
We have 2 probabilities
here.
What who
oh, what what is the origin?
Is the origin?
The origin. The existence
of a creator
or the nonexistence of a creator.
We know the whole creating
is existent,
came into be.
So the question is about the creator.
Is the origin, the existence of a creator,
or a nonexistence
of the creator?
If
we say
the origin is the nonexistence
of a creator,
that means there was no creator.
This means there should not be any creation.
Not creator, not creation.
But there is a creation.
This proves
that that probability
and possibility
is wrong and ruled out.
What remained
what
remained that the origin
is the existence
of a necessity being
who created everything, and that is exactly what
the Quran says.
The Quran says,
Allah is the first and the last.
He's above everything and is nearer to us
than anything.
And in the sunnah, we appreciate,
and there was nothing nothing with that.
Then he created the creation.
And when he created this creation, so now
there is a creator
and there is a creation.
So you have creator and creation.
So where did he create this creation?
Where did he create it
with respect to himself?
There are 3 probabilities.
Did he create the creation
inside himself?
Is that himself?
The answer, no.
Otherwise, we are inside God now,
and all the dirty stuff you can imagine
are within God.
So this is ruled out.
So what remained
that he created
the creation,
then he entered into his creation
or in
dwelt into his creation,
and he became part of his creation.
And this is, of course,
unacceptable
because this is exactly
the the belief of the pantheist.
They're saying god is in everything.
So you can worship whatever you want.
So god is in everything. God is will
be in your pocket, in your
So this is unacceptable.
So what remained
what remained that he remained
as he was
above all.
So he created this creation,
separate from himself,
and he is above it.
And God is above all creation
in the absolute highness.
And that when we refer and say, Allah
is.
We're not talking that God is in heaven.
He's one of the 7
firmament.
He's outside his creation.
He's above even the mighty throne,
so nothing of his creation indwells in him.
So this what you have to believe in
his existence,
that his existence is necessity.
And the
Quran teaches
us about this.
When Allah said,
Did they come from nothing?
Nothing gives you nothing.
Did you come from nothing?
Nothing created us? Nothing can give nothing.
Did we create ourselves?
No.
So what remained?
That we are created by someone.
And that's Allah.
So the meaning of the belief in Allah,
you believe
in his existence, You
believe
in his names and divine attributes
that
he named himself and gave himself
some names, so you
believe in all these names, and we do
not derive names for Allah.
Allah's names are totally confined to the revelation.
We cannot derive name
for Allah.
I read them some books,
talking about Islam, and they are describing
Allah and saying
Allah is
magnificent
artist.
No.
Or Allah
is the engineer
of these customers.
We cannot give Allah
the title he deserves
because he is unseen.
So the best and the perfect description
that we can give to him is what
he has given to himself.
That's why Ismaila Allah told.
Allah's names
are
totally
dependent on the revelation.
What is what is mentioned in the revelation
in the Quran and Sunnah,
and Allah calls himself by such names, we
call him by such names.
We do not derive names for Allah
or
attributes for Allah
because he's unseen. We cannot describe him.
Yes. In the same way, you cannot describe
someone
knocking on your door.
And what separates you and him is only
the thickness of the door, and you cannot
describe him because he's unseen to you.
And if you start start to give him
descriptions
and say, you are so as no. You
are told no. You are short no. You
are black no. You are what no.
The only thing to know about
him who is knocking is to ask, who
is it? What do you want?
Or to peep through the magic eye
to see him.
If this is regarding someone between you and
him,
few
centimeters.
And you can hear his voice or her
voice.
How about the one who's beyond
all this
seeing world?
You don't see him.
You don't hear him.
So how can you describe it?
So the best thing is that he himself
told us
about himself out of his mercy.
And he told us,
believe in what I told you.
The most beautiful names belong to him, so
call upon him by his name.
Say call upon Allah or call upon the
beneficent,
the most merciful.
All the beautiful names belong to him.
So we believe in his names, his attributes.
We believe
in his actions
that he created us.
He created everything. He provides for us.
He nourishes
us. He
cherishes us. He
sustains
us.
He does everything for us.
We are totally dependent on him.
So we believe in his divine acts,
the actions of Allah,
and we single him out regarding
his act.
And that's what is we refer to as
or
the unity of lordship.
And regarding his names and attributes, we call
it unity of divine names and attributes. So.
And then we single him out regarding our
own actions,
our prayers, or false, all our deeds
that we offer them only to him.
No partner. They associate no one with him.
Because anything else that you associate is created
by him and doesn't deserve
to be worshiped, leave alone to be a
partner
and and associate with him.
So all our deeds
should be offered purely and exclusively to him
So that is the first pillar, as you
know.
We believe in Allah.
And then we believe
in the
angels, which is part of the belief in
the unseen,
because
we are limited,
my dear brothers and sisters.
Our faculties are limited. Our minds are limited.
Our 5 senses are limited. We can see
only within a certain range.
Beyond that, you don't see.
We can hear only within a certain range.
Audible frequencies.
High frequencies, we don't see. Hear. Very low
frequencies, we do not hear, though they are
there.
Animals, they hear.
Low frequencies,
and we don't hear.
Some animals, they feel the the tremors of
the earthquake
before the human beings.
We feel it.
We feel the waves and the the
vibrations of the earth before we feel it.
We are limited,
and this world is limited.
There is something beyond
what is seen called metaphysical world.
Beyond the physical world, there's something. There's another
world
which we cannot comprehend.
So we believe in that world because the
creator created
the seen, and the unseen told us about
it.
So he told us about heaven, about *,
about
angels, about jinn,
and other worlds.
So we believe in that.
And that's what Allah mentioned.
He plays those who believe in the unseen
in the unseen.
And there are many things in our
life, and we don't see it,
but we believe it is there.
You believe there is a soul in your
body. You don't see it.
You believe there are atoms here, and
you didn't see the atoms
with your own eyes,
but you can see the the effect of
that.
K?
So the angels
are part of this unseen world.
Like the jinn, they are part of that
unseen
world.
And Allah
created them
to do different
play
different roles,
to praise him, to glorify his name, praise
his name, celebrated names.
And they are he made them the inhabitants
of heavens.
And there are so many.
Only Allah knows the number.
Imagine,
Al Baytul Ma'amur, it's like the Kaaba on
earth. There is Kaaba in the first heaven.
Al Beit El Mahmoud.
And every day, 70,000
angels,
they go around it, and then they lead.
And then they are replaced by another 70,000.
And those 70,000
who
they formed Tawaf
went around this house, they will not come
back.
Just imagine
the ones that are going to
drag and pull the hellfire. The hellfire
is created
mobile.
It will be dragged. It will be pulled,
and the shirat,
the bridge will be constructed on top of
it.
It has 70,000
handholds.
Each handhold
is held by 70,000.
Just do the arithmetic.
70,000
times 70,000.
Those are the ones who will be pulling
the hellfire.
On the night
of Al Qadr on earth,
the number of angels who descend and come
down, as many as the number of the
stars.
So no one knows the number except Allah
who created them.
And they are so beautiful
and huge
in size,
Their physique,
their angelic
form.
When the
he saw Yibril twice
in
his angelic form,
he spread one wing,
and he covered the horizon
covered the horizon.
When Allah sent
him to uproot the
town of Sudum
near the Dead Sea, the people of Lot
locked.
He uprooted it
on the
wing on the tip of his wing.
Then he took it
up. The whole, he uprooted and carried the
whole town
to
such height,
altitude.
So much so
that the inhabitants
in the first heaven,
they heard
the box of the dogs
and the claws of the roosters.
Then he inverted it and turned it upside
down.
But most of the time,
Yibreel would come to the in
a human form,
not in the angelic
form.
He would come as a man and as
you know, in the hadith of
and Gabriel came in white clothes
and asked about Islam, iman, and Islam.
And most of the time, he would come
in the form of a human being resembling
the.
So we believe you believe in the angels,
and there are different laws,
different assignments.
There are the gators of the paradise.
There are the gators of,
hellfire,
malek. There's
gator
gate Kiva,
the gate Kivas
and the guards of the gate Kiva of
the Jigana,
Rizwan,
They are Munka, Nikkil,
Shlafil.
Some of their names are mentioned, some they
are not.
And each one has a function,
has a job.
He,
made some of them to protect us
as human beings. There
are angels
to protect us from before and from behind.
There are angels to write our deeds.
They are created from light.
The angels created from light, the jinn from
the fire,
and the human beings from the earth.
So these are the the fundamentals
of the Islamic creed. They believe in Allah
They believe in the angels. We believe in
the books.
The divine books
that Allah sent down
upon his prophet.
The books that are mentioned,
we believe in them in the Torah, in
the in
the zur,
k, the Psalms, and the gospels
that was giving to Isa,
not the gospel of Mark, Luke, and Matthew,
and John. No.
We believe in the injeel that was given
to Isa alaihis salaam.
And the suhaf that disclosed the
the pages that we're giving to
Ibrahim alaihis salaam.
So we believe in the books.
These books, Allah
he entrusted
the the learned men,
the scholars,
but
they
turned to be not trustworthy.
So they adulterated
the scriptures.
So Allah sent the final book
for the guidance of humanity,
and that's the Quran,
and he protected it and say, I am
not going to entrust anyone. I am going
to safeguard it and protect
It is we who send down the dikr,
the reminder,
the remembrance, the Quran.
It is we
who are going to protect it from corruption.
So you believe in all the books?
How about other nations?
Other nations,
Allah
sent to them guidance, no doubt.
No doubt. Allah sent guidance to every
community,
to every nation.
Every nation Allah sent to them, warner, messenger,
proclaiming and announcing to them, worship Allah
and
channel all false deities
all false deities.
So that's why when
we read in the scriptures of other
nations,
you can still see some fragments
that you can say this
fragment or this potion
could be divine
of a part of a scripture
that was given to them.
For example, if you read in the scriptures
of the Hindus,
where you find the description of the and
his mother and
details.
K?
But as we know that the scriptures
and
the books were
dilated
and modified and changed.
Then we believe you, but we believe in
the messenger that Allah sent messengers
for our guidance
Because as man
mentioned that Allah is unseen,
and he doesn't talk to us.
So he talks to us
through human beings.
He chose
whom we call messengers,
prophets
who are the best among us among the
human beings,
trustworthy,
having outside outstanding
character.
So he inspired them,
and he talked to them
to convey his instructions,
his messages to us.
So it is easy, we see, to interact
with this messenger. He's a human being
like us.
And because he knows that
mankind, a human being is very argumentative,
and he likes to argue,
so he provided
proofs,
concrete proofs
to testify
to the truthfulness
of this messenger.
These proofs, we call them medical,
things that no human being can do.
Moses,
he hit the sea with his staff
and the sea split.
No human being can do that.
Isa alaihis salam, he brought
the dead into life.
He healed the lever and the pine.
No one can do that.
So these
are concrete
proofs
that
they are sent by
the Almighty,
and he is supporting them.
The prophet
in Mecca, they told him, what is show
us a sign. He told them, look at
the moon.
And the moon was
split into 2 parts.
And the miracles he performed are so many.
But the miracle that we can't produce
to anyone today, he'll ask what is the
proof that Muhammad is the messenger of God
is the Quran. They read
it objectively
with unbiased mind,
and you are going to know and arise
if you are sincere
that this is must be from God.
So the belief in the messengers,
we believe in all of them.
And Allah sent
about 124,000
warnings to the people.
Some their names are mentioned, some of them
are not.
So Allah
establishes the proof and the evidence against us.
So no one can come on the day
of resurrection
and say, god,
no one came to me.
You didn't send anyone to guide me. Had
you sent anyone to guide me to tell
me what to do,
I would have obeyed you
of the
answer I sent you.
And they came to you, and you belied
them, and you disbelieved in them.
That's why
when they are taken to the hellfire and
they are
going to enter Jahannam,
the gatekeepers
of the hellfire,
rebuke
them.
No one has come to you.
Now you're going to
*. No. Warner came to us.
So they confess and they admit themselves.
That's why we deserve to be in the
blazing fire.
And the small portion
who were in a gap between 2 messengers,
and there was no messenger came to them.
And this is they refer to
as the people of Phatra,
like between
the time of Isa alaihi salam and the
town of the prophet sallallahu alaihi salam.
So
when Nona's India came to them,
they will be given a chance
on the day of resurrection,
and Allah will test them. If they pass
that test,
then
they will enter Jannah.
If they fail, they go to the hellfire.
So no one will enter the hellfire,
and he has any excuse
because Allah is just
Allah
and not wrong anyone.
Then they believe in the last day.
That is called the last day because no
day after that.
It is
everlasting life.
So all of us will be brought back
into this life,
will be resurrected.
Oh, the human beings, can you imagine?
All the human beings would come out
from the graves.
All those who are cremated
will be resurrected.
That is the day of reckoning.
That's the day of accountability,
and it is inevitable.
It is coming.
Oh, god. We'll be brought back into life.
So don't think that when you die,
you rest in peace.
You rest in peace only when you enter
the jungle.
Your pia must start the moment you die.
The beginning of it start when you die.
If you are a good person, you start
to enjoy
the pleasures of the.
If you are an evil person,
you receive the punishment of the,
the beginning of it, as a starter,
as Allah says regarding Faraun and his people.
So they are exposed to the fire
in the morning and in the evening,
the
graves, and
the.
And in the day of resurrection,
take the the people of
and the family of and the followers
of The
most painful
punishment,
chastisement,
the severest
punishment.
That's the hellfire.
And
the with destiny,
preordainment,
That what Allah
decreed is going to pass.
Allah knew everything.
Nothing is hidden from Allah.
We cannot hide anything from Allah.
Allah knows everything.
And because of that
comprehensive
knowledge
that encompasses
everything,
Allah encompasses everything in his knowledge.
He told the pen to start to write,
and the pen wrote everything.
And then he willed
things to take place.
Nothing happened in his kingdom against his will,
whether it is the legal will or the
universal will.
Because there are 2 aspect of the will.
Iradashariah,
iradah kauniyya.
Iradah kauniyya, universal will. Iradashariah,
legal will. The difference between the 2, the
legal will, the things that Allah loves,
but not necessarily what he lost happened.
He loves us, and he loves
to be worshiped,
and he loves to see us obeying him,
but we disobey him. We don't worship him.
Though he loves that.
The Kaunia universal,
not necessarily he loves it,
but he allows things to take place and
to happen in his kingdom and occur
in his kingdom
for a divine wisdom
because he
gave us the free will,
and he told us to choose.
This is the way of salvation, lead to
salvation. This is the way, lead to destruction.
This is the path of heaven. This is
the path of *. It's up to you
to choose.
So since he gave us the free will,
he doesn't interfere.
You decide to
tread on the path of the hellfire,
no one will stop you,
though he doesn't apply like it.
While I have,
Allah is not content. Allah is not satisfied.
Allah is not happy
that his servants disbelieve,
but they chose that,
and he gave them the choice.
And they have to bear the consequences,
and they will be held accountable for their
choice
for their choice.
So Allah doesn't like the,
but the takes place in his kingdom
that is divine wisdom.
Because of the,
there is.
You see?
Because of the, there
is Because of the, there is.
So there is a wisdom behind it.
So nothing happens in Allah's kingdom against his
will.
Masha'Allah
can.
What Allah will
happen. What he didn't will not happen.
Then he created everything according to his
will.
He created.
Us, he created everything. He created it, mankind,
jinn, malaika, etcetera.
So the when you believe in the qaba
and qadaf, keep always the these four elements
in your mind that Allah knows everything.
That's why he wrote everything. So the knowledge,
the writing, the will, and the creation. These
four components
constitute constitute
the
the belief in Tada and Qagar.
And Allah's writing does not interfere in your
choice
at all,
and that writing, which is in the preserved
tablet, will never be used against you.
The writing that will be used against you
is the writing
that you
after you committed the things with your own
free will.
There are 3 writings,
the writing in the preserved tablet,
the writing
we will wear in our mother's womb,
and this writing will not be used against
us.
But the writing that we,
after reaching the age of puberty,
and we committed them
willingly,
not under coercion
or force,
and they are recorded.
These are this is the writing that will
be shown to you in the records,
and it will be said to
you, read your record, read your book,
and see is there anything that you didn't
do,
and you'll have a look.
Let me see
it now. Allah describe the kafar and their
amazement,
their
their astonishment
by when they say,
What an amazing book.
It didn't miss anything.
Everything
things we forgot,
it is mentioned there.
And they found what
they committed,
peasant.
Your Lord does not strong anyone.
So these are the fundamentals of the Islamic
creed, my dear brothers and sister, and that's
what Allah said in Surat Al Baqarah, aye
177.
It is not righteousness
that you turn your faces towards east or
west,
but it is righteousness
to believe in Allah and the last day,
and the angels,
and the book, and the messengers.
Let us reflect here.
So Allah here tells us
what is the bill.
The bill,
it is so comprehensive
term.
It
covers
all types of good.
In the hadith.
Truthfulness leads to the to
righteousness.
So righteousness
encompasses
all good deeds
all good deeds.
So
whatever
pleases Allah
is best.
Whatever
makes Allah happy is best.
Whatever
Allah commands
us to do is bitter,
is from the bitter.
Just like the rebada.
The definition of.
So it is the Ibadah.
The definition of Ibadah is a comprehensive term.
Under it, under this scope of Ibadah,
there is
vast range of meanings
and deeds.
So whatever
pleases Allah
is from the Ibadah.
Is Ibadah.
Is Ibadah. Is Ibadah.
Is Ibadah. Obeying your parents and being dutiful
to your parents is
Charity
is
Enjoining what is
right and forbidding what is evil is
So whatever pleases Allah
is.
Justice is.
Because that's what Allah loves.
So what Allah loves is.
Whatever Allah loves
and Allah is pleased
with is.
So the scope of
in Islam is so vast.
It's not limited by the rituals, the 5
trackers,
or the 5 pillars of Islam. No.
Ibadah,
kafas and governs
all walks of life,
and that's why
Allah created us for the
to be in a state of
247.
You sleep
with the intention to gain strength,
to wake up for the.
While you are asleep,
you get.
You fulfill your desire, your biological needs
in the halal way.
In the halal way, you get.
See the beauty of Islam? So all
our actions can be turned into.
All. Our sleep,
we eat
halal
to gain the strength.
We get.
We entertain ourselves within the Sharia framework,
halal framework,
we get hashanat.
Beautiful.
This is Islam.
It's so beautiful.
So you have a beautiful life,
pure life,
balanced life
between the body and the soul and the
mind.
You have serenity. You have peace of mind.
You have tranquility,
and then you have
Jannah,
where you live forever.
So the,
it covers
all
types of good.
All types of good.
So I was saying,
and
to
It's not confined and limited.
This
by turning your faces towards the east of
the west,
either
facing Jerusalem or Mecca.
It is more than that.
They said,
It's not righteousness that you turn your face
towards east or west. Well,
I cannot
build. No doubt facing
the east at that time is because
that's what Allah said
to to his prophet.
Does the prophet,
he wants to play towards
Mecca?
And he was always looking towards the sky,
hoping that
he will be told one day to face
mask.
But it was a test for them, so
they were praying towards bitter knots
towards. So when they obeyed,
then Allah told them now face.
And he told
the Muslims
that the fools, they are going to come
and question you.
Why did you
leave
facing Jerusalem, and you
started paying towards Mecca.
The fools. Allah describe them as the fools.
Those who have little mind.
The
foods.
And this is one of the miracles of
the
Quran.
In the future.
And the was
were listening.
So the Kufa,
had this Quran not being from Allah.
They should have said to each other, now
we'll prove
Muhammad
wrong.
Because
what the Quran says, which he claims that
it is Ramallah,
that we
the Quran is alluding to us, the as
fools,
that we are going to question them, why
did you turn
towards
and you left Jerusalem?
So shut up, guys.
No one should ask them this question.
If it was not from Allah,
that was enough
to prove that this message is wrong.
But the miracle happened.
They came
to the Muslims.
Say,
why did you
why did you change
the direction
of the?
You used to face Jerusalem. Why are you
facing Makkana?
Ah, so you are the fools that Allah
said that you are going and raise this
question.
Now we know you are the fools.
So the fools came,
and this prophecy was fulfilled.
What proof do you want more than that?
And it's it's vast meanings.
This
is the to believe in Allah.
Because
doing
because all these should spring from here,
from these pillars, from the imam.
If you are doing good deeds
and you don't believe
in your creator,
or you believe God is free,
and you are helping the poor and the
needy and the destitute,
you will get nothing,
and the destination
is Jahannam.
K? Because you are taking the people to
the hellfire.
You convert them,
and you pull them
from
the belief in the oneness of the creator
to the belief in the holy trinity.
So that will not help you.
So all the things that you you do
on earth,
you will be rewarded on earth.
You will be given awards.
You will be
praised.
But
in the next slide,
We'll turn all we'll turn to all the
deeds
and make these deeds
like scattered
dust.
All the deeds will be in vain,
or as the Bible says, filthy raps.
Not reaccepted.
So in order to make all your deeds
active worship, you have to have the imam.
Everything has to spring from the iman.
Originate from the iman and comes out from
this iman.
They live,
the
righteousness,
the essence of righteousness,
the true righteousness
is by believing in Allah,
to believe in the oneness of Allah.
And you believe there is a day.
And you see
the fruit of the belief in
the will make you always to think
There is a day for accountability,
day for reckoning,
day for judgment,
a day where will I will stand before
my lord,
a day where where I will be questioned.
So you
behave yourself in the dunya,
and you control your actions,
and you lead and apply to conduct,
and you
come lead righteous life,
and you live within the framework
of the Sharia, the do's and the don'ts.
You do the do's, and you avoid the
don'ts. You don't cross Allah's image.
That is the fruit of the belief in.
So that that there is a day
when you would come to me.
You cannot escape that day.
So you believe in the angels.
And the books.
So Allah said here,
which means the books.
Because here,
this
is genus. It's in genus, Al Kitab. That
means
the books.
Because all the books came from Allah.
The in their origin the original form.
And
the belief in the prophets, all of them.
And we, Muslims,
we believe in all the prophets,
and we love all of them. And we
make no distinction between them,
and we respect them all.
And if anyone talks evil about any one
of them, we defend our prophets.
May
Allah increase our knowledge in the deen. May
Allah
bless us with the beneficial knowledge. May Allah
bless us with
the doing, the flight of speech, and may
Allah
keep us to remain steadfast
on this beautiful deed, Deen al Islam.
Unite.
And may Allah unite Allah.
And may Allah
forgive us our false and mistakes
and ignorance.
All of you, my dear brothers and sisters,
immensely for your patience and attendance.
For a beautiful lecture. Timely reminder.
May Allah make us of the
I've already sent everybody a message to if
they want to raise their hand and ask
her for a question verbally with permission
from Sheikh Salam. That is for questions.
Yes. You can go ahead. Raise ask them
the question.
K.
Assalamu alaikum. Is
are the buttocks
part of the private area
in which if one touches,
it invalidates the
The,
the buttocks,
it is from the
the private parts, of course, that's why they
should be covered.
And they are and
they are.
And this
can be only seen by the husband.
That's it.
K? Because the body of the woman
is all aura.
To the outsider,
all the body should be covered, and that
is the strongest opinion.
Though,
there is an opinion
by many,
Muslim scholars saying that the face and the
hands can be shown.
That's it.
To the non Mahram.
To the Mahram,
what a woman can show to her Mahram,
is the places of the ornament,
which she can wear ornament.
That means the hair can be shown,
the ears, the neck, which she can wear,
the,
necklaces,
the arms up to here,
and the feet and part of the shin
where she can wear anklet.
This what can be shown to
the father, the the,
father,
or the mihrab males.
Apart from that, nothing can be shown to
the male
mihalam.
So now
the package
is part of the private part
regarding
breaking one's wudu.
If someone,
after he took wudu,
take a shower and take wudu, scratch the
batik. No. That will not break the wudu.
That will not break the wudu.
The,
because the hadith talks only about
the the pivot parts in the sense, which
is
the front parts
the front parts.
Okay. The,
female
reproductive organs
and the male reproductive organs,
which we've called the fat.
Okay.
That is where
there is a hadith
where the prophet mentioned,
And this is the hadith of Busra
of Whoever touches
his private part,
okay,
should renew the,
referring to, of course, to the to
the organ.
So based on this hadith, many scholars, they
hold the opinion
that if you touch your private part,
the organ,
you have to renew the wudu based on
this. So if you read in the of
some of our,
like Sheikh bin Ba'abs and others,
who hold this opinion
that you need to renew the wudu.
There's another hadith, which is the hadith of
talc of Nuhali.
Talc of When
he asked the prophet
about a person
touches his organ,
okay, while taking shower.
After that,
He said,
which means it is part
of your body.
So this hadith says that if you touch
the private part,
it doesn't break your.
And where hadith of Busra says,
it breaks.
So how to reconcile
this apparent
contradiction?
So the scholars, they have different ways of
recon bringing reconciliation
and harmony
between conflicting apparent
text that have,
apparent contradiction.
Either they resort to
the obligation, the.
So they say,
this text is obligated.
Like, for example,
in the hadith, you read in Bukhary that
if a a man
sleeps with his wife sleeps
with his wife,
and then he failed to *,
then he just washes his
testicles
and his private part, and that's it.
This was the case in the early days
of Islam
in the beginning.
Then this was obligated
by the other hadith.
Which means when
the 2 parts
actually, it says the circumcised
part. And because of this hadith,
the scholars
deduce that
it is permissible
to circumcise the women.
And, of course, there's another hadith about circumcision
of of females,
And the prophet
told that
when you cut
the
the the clitoris, you cut small portion of
it only.
You don't approach it and remove cut it
all.
But it is not mandatory, the circumcision female
circumcision
is
not mandatory.
It's not obligatory. It's not right. So if
it is left under,
they say that it varies. It depends on
the maybe in hot countries, you need it,
in cold countries, you don't need it, etcetera.
So this hadith,
the 2 parts touch each other, the male
and the female.
And
the explained, he said,
when the round part of the
organ disappeared, that means penetration happen. And
whether
he *
or not.
So this hadith obligated that hadith, which says
that if you didn't *,
you just take
you just take.
Coming now to the Hadith of and
Hadith of Busra,
one hadith says it nullifies, one hadith says
it doesn't.
What is the reconciliation?
Some day of the ulama say, the hadith
of is obligated
by the hadith of Busra.
But to claim obligation,
you have to prove
that this hadith was said on this date,
and this was said on this date.
And those who claim obligation, they failed to
produce the date. So the claim of obligation
is unacceptable.
Some they say the hadith of
is stronger than the hadith of,
and that is also is not the case
because both are authentic Hadith.
So now we I have 2 authentic Hadith,
and none of them is obligated, and both
are authentic.
What to do? I have to look. Is
there a possibility
where I can apply both of them
depending on the application of each one?
And that what many of the scholars did,
like Sheikh Islam Ibn Taymiyyah and others.
They say, we apply the hadith of and
understand it
that it will not break your will do
if someone
touch his private part by accident
or not to seek desire and lust.
He felt scratchy to his flat. So he
was not looking for pleasure
and desire, to satisfy his desire.
So that hadith and that context and that
with that understanding,
it will not break your wudu.
And the hadith of Busra should be understand
understood
in this context
that if someone touches
he or she,
his private part or her private part, seeking
pleasure
and the to fulfill his desire like *,
then this breaks one's.
K?
So
if someone scratched the batik or touched the
batik after the shower or after,
that will not break the wudu.
Is this clear to the questioner?
Yes.
That'd be clear to everybody.
For the detailed
answer.
Right.
Is the issue of
Al Kareen
authentic?
What if someone denies
this? Is his Akita correct?
Is the issue of what? Karim.
Karim, the the, devil the the companion.
That that's the, evil companion.
The devil's companion that sits with you. Karim.
Kareen. Okay. Okay. Okay. The Kareen. Yes.
It's better
to spell it with the with the g,
like the gun, the gerin. Okay?
So the Kareen,
of course,
anyone who denies that,
he is not
following the the belief of.
Okay?
Because the belief of Halas ul Jamaa is
that we believe that in the hadith of
the prophet And
the hadith
is clearly says that
each one of us has a.
So you find many Muslims,
actually,
they are influenced by the
the the creed of other deviant sects, whether
they are the Marazalites
or the and
others,
sects in Islam.
Of the belief of al al sunnah, the
kareen is dead, a mention in the
authentic narrations.
So if a person says, I don't believe
in
the, okay, that he is not in line
with the belief of Hamid Sunnah.
Next question, please.
Is respecting and and following the Sahaba,
Radi Allahu Anham,
and the Muslim scholars part of our Akida?
So
It's
following
the
Yes. Respecting
and following the Sahaba,
and the Muslim scholars
part of our.
Of course. No doubt.
Following the the the Sahaba,
and this is going to be discussed maybe
in the coming session.
That's what Allah said.
Commanded
us. 115.
Whoever opposes
content
with the messenger
after the
the guidance
had been and has been explained to him.
The guidance
was made clear to him.
And he follows
a way and a path other than the
way of the.
Put underline
underline the word mumini.
We will allow him and leave him in
the way he has chosen.
And we'll make
him
taste the hellfire.
What an evil abode in destiny.
So the question to everyone now, to every
Muslim, when this ayah came down 1400
years ago,
who are the mumineen in this ayah? Who
are they?
Who are they?
Well, a life threatening and saying, and if
you disobey, if you contend and oppose the
prophet
after the guidance was made clear to you,
and you adopt a way and the method
and the path other than the way of
the mumini. Who are the mumini in here?
Are they the Jews? No.
Christians? No.
Russians?
No.
Pagans?
No.
Who are they?
Apart from the sahab or
only
the
Sahaba,
the companions.
So Allah is saying, if you follow a
way other than the way of the Sahaba,
the companions,
Allah will allow
you to follow and to tread upon that
path you have chosen.
No one is going to stop you. But
But
see the evil
result,
the sequence.
So he will end up in the blazing
fire in Jahannam,
what an evil
abode.
So following the Shahabah
and understand the deed as they understood it
and learned it from the
is fantastic.
And the
said,
That's
generations, my generation,
then the ones to follow them. Then the
ones to follow them. So he placed the
3 generations, sahaba, tabein, tabein, tabein.
And when he mentioned the division of the
ummah
in the hadith,
when he mentioned that the Jews were divided
into 70 one sects,
the Christians into
72¢.
My will be divided into 73¢.
3 73¢.
72 will go to *.
The Jews, 71,
1 will go to heaven, 70 to *.
Christian, 72,
71
to *, 1 to heaven.
Those who will go to heaven, the followers
of Musa,
and the followers of Asa, the disciples,
and those who died upon monotheism.
And my will be divided into 73 secs,
72 to the hellfire,
except one will be delivered.
So the Sahaba said,
what are the characteristics
of this globe
that will be delivered?
He said,
Whoever is upon I'm upon
today and my
companions.
So my dear brother in Islam, we want
to be from this
safe sect,
follow the footsteps of the Sahaba,
who followed the footsteps of their prophet.
The
Sahaba that Allah said about them,
Allah is pleased with them, and they are
pleased with Allah.
The sahaba that Allah said regarding them,
and Allah promised them.
The Sahaba that Allah said regarding
the So Allah is pleased with those who
gave you the bayah, the allegiance
under the tree, and Allah knew what is
in their heart.
Their hearts were filled with
filled with iman.
So Allah is pleased with them.
So you
as Muslims, we need to follow the the
prophet
and understand the deen as understood
and told by the
to his companions, and they passed it
to us.
Regarding following the scholars, we follow the scholars
in Islam,
but not blindly.
We follow the scholar as long as he
is following
the evidence.
K. He's not Masoon.
But the as
a whole,
the consensus,
the whole is
Masoon.
So this will not agree
upon this, upon misguidance.
But the scholars,
no one
he's saying
is
has to be accepted
irrespective whether it was right or wrong. No.
Imam Malik said,
Anyone
apart from the
is saying
can be accepted or rejected depending
how close is it to the truth, to
the revelation, to the and the sunnah.
So if this
saying of this imam is based on his
jihad, his understanding,
he will be rewarded once
because he was mistaken.
And this reward, because he exerted
and exhausted
all his efforts to
to arrive at the truth, and he failed.
And if his ijihad
was correct, he will be rewarded twice.
So there's no
blind fellowship
for anyone.
We don't follow any scholar blindly.
Whatever he says
is
treated like, why? Assume. No.
That's not the case in Islam. Yes. The
scholars are respected
are respected,
And
you listen to them
and follow what they tell you.
I have because here I'm talking about
different categories of people.
If you are a layman, a common man,
you follow the maulana and the scholar in
your country, the ulama who when they tell
you, you ask them,
what should I do? They say this and
this.
That's enough.
That's enough.
Because you are not qualified
to
to open the books and to see and
to check whether
about the evidences and the proof, and he
don't know that.
A farmer in the countryside, he doesn't know
that.
He just come he comes to the island
in his village, and and he asked. And
he told him, this is Haram. This is,
Makru, and, that's it.
Because that's what Allah says.
Ask the people of Nali whom you don't
know. But if you are a scholar
here and you are able to look into
the the proofs and the the
the adila,
you follow the strongest
evidence,
or if you are advanced students of knowledge.
If you are big enough, then you follow.
There's no harm in following any of the
the the imams or the, 4 school of
thought as a beginner and the new development.
Is this clear to the questioner?
Yes.
For the beneficial knowledge.
In our organization,
all Muslim employees
are provided with a longer break to attend
Jhooma prayer. Would you sorry. Would you mind
reducing the volume? It is it is high.
Okay.
Okay. What's the question? How about now?
Is that okay?
Okay. Okay.
Articulate slowly. Okay.
Okay.
In our organization,
all Muslim employees
are provided with a longer break
to attend the Jummah prayer,
whereas non Muslims
remain working.
Is it permissible
to keep the trade open
with non Muslim employees working
during the Jummah prayer?
Please advise.
Are they willing?
Are they interested, the non Muslims,
to listen to to fight a prayer, and
they are interested to to to hear?
I don't think so.
I don't think so.
But if
the non Muslim will say, okay.
I want to do my prayers
as well.
Then no problem.
I will treat you
fairly,
and they will give you
time for you to say your prayers.
K?
So there's there's no harm.
So here, they because
the Muslims, they
this is something
mandatory. This is some obligatory. They have to
play.
If you want to play,
I have no objection.
K?
So
If you want
If you don't, then okay.
The contact says that you have to work
for this number of hours.
Then the provision was made for
the Muslims
because this time,
they will
go for prayers,
Though
it is better
for the Muslim if he can compensate that
so that he really
works
the full time.
And in
in in Islam, the
the the sunnah for the is very, very
short.
You see? It's not like what we see
today.
Half an hour.
The preacher is joking. No. No. No.
It will not take 5 minutes. That is
the the right thing.
5
minutes. 5 minutes,
10 minutes. That's it.
Oh, maximum 10 minutes to the parents.
Oh, total of 15 minutes.
Next question, please.
Is it clear to the question?
Yes.
It's clear.
Assalamu alaikum, Sheikh. May Allah preserve you and
raise your ranks in Jannah.
Is it permissible
for the woman or for women only in
a segregated wedding to put on some music
and dance amongst themselves
to celebrate the occasion?
And they've written also a note,
like popular Arab nasheeds
synthesize
music for weddings,
are these permissible
to play?
Okay.
At the time of the prophet,
I
shall
went
to
a wedding
of the Anshar,
and
the
prophet
told her that, you know, the Anshar, they
like entertainment.
Right?
The, they like entertainment.
They are Yemenites,
so they like entertainment. They like to have,
to and their weddings,
they
they'd sing and dance and stuff like that.
So Aisha said,
what should we say?
He told her, say,
something
the meaning that
we come to you. We come to you.
Right? This you chanted.
Salute us. We salute you.
Because of the
white the brown wheat.
Okay? Your
your girls
put on weight. Something
beautiful.
So here, the prophet, he told Aisha it's
okay to sing and to chant
for the for the bride to make her
feel good.
So it is permissible for the women
to use the duff,
okay, the tambourine,
without the rings,
okay,
and to chant
and to sing,
providing that these songs,
they they have they convey good meanings.
They are not, I mean,
erotic
or talks about
the
the flesh
and the the,
the pleasures of the flesh,
then that's okay.
Women, they can,
beat the dove.
They can chant. They can sing. They can
dance.
Okay. Whether they are using an a sheet,
providing that
this is with
a
while they
when they do this, they they look modest.
K? K? They are they do not
behave like the Jahili woman.
K?
So women should not understand that when you
say you can't dance,
then you behave as if you are in
the disco tech. No. That's not.
That's not what
what I mean here.
So
to entertain
the
the pride,
to make her feel happy because that is
unique day in her life,
that's permissible.
Without music without music,
There is music?
K? No.
The same thing belly dancing. No.
That's
that you should not do.
K?
Is this clear to the questioner?
They'll get back to me.
What is the difference between when
since you raised this question,
I warned my sister. You have because some
women in weddings,
when they dress,
they dress as if they are models.
K?
So most of the breast is out and
slit where all her thighs are shown and
all that stuff.
No. Muslim actually not
dressed like that.
Yes. Next question.
What is the difference between when
a hadith says, Rawahu
Abu Abi
Abu Haraira,
who was Sahabi,
and when the hadith says
Rawahu,
imamu
Muslim,
who was not
Sahabi.
Mhmm.
Here,
you have to understand
the terminologies.
We say
that is the related and narrated by the
companion.
When we say about Muslim or Bukhari, we
say.
We don't say.
Which means he mentioned it in his book.
Right? So we differentiate.
And if
we use Raul al Bukhari,
okay,
he understands
that
the Bukhali
related this hadith through his own.
So he heard this hadith
from his sheikh, and he reported it to
us.
So
he narrated it and related it to us
through his own Islam.
So we have to understand Rawahu here, and
that's context.
Not that Rawahu,
he heard it from the
like when we say
when he was we say,
he
narrated
he related this because he heard it from
the.
Narrated it or related it
not directly,
but through the,
so that chain of narrators.
And most of the time, you will
see
That means he reported it in his book.
But, anyway, if you you come across,
it means he reported it, but he narrated
it and related it through the isnaad, his
isnaad
to the prophet.
Is this clear to the questioner?
Yes.
That's clear.
How do we respond to innovators and the
deen when they use the example of
as the one who endorses praying the and
congregation,
which the prophet
didn't do as an excuse to justify their
innovations
of, and.
Okay.
First of all,
what is the ruling regarding the Tarawee?
Is paying Tarawee or?
In other words,
did the
play the Tarawee, or didn't he?
The Answahi played the Tarawee
for 3 nights,
and each night, the number was increasing.
Then out of fear
that
may maybe Allah will make it impose it
and make it wagging,
After 3 nights, he didn't come out.
He played at home.
So the prophet said that he played
for 3 nights.
And after his death,
during the reign of Sidon Abu Bakr,
the Sahaba remained playing
but in groups.
2 together, 3 together, 4 together.
During the reign of Sayidina Umar al Khattab,
he looked into this issue,
and he looked to the,
the reason, the cause, why the prophet didn't
pay.
Prophet explained
later
out of fear that
Wahi might come down and becomes
foul on you. Now there's no chance for
the Wahi to come down.
So the fear
is not there anymore.
And the prophet
he played it in Jemaah.
So say, no, he brought the people back
to play it in Jemaah
behind 2 Imams.
And Timi,
And,
I forgot the the second name. *, I
remember.
And he told them to lead the the
the congregation,
and he told them to play 11 raka,
not 20. The hadith with the 20 raka
is weak hadith, anyway.
That's not the issue.
So now we see Nuramah show that all
the Sahaba are playing behind 1 iman and
1 jamaah.
He said, what a beautiful This
is good
What a beautiful
That's what he said.
So now the people who
like to invent in the dine and add
and innovate,
they use that as an argument for
as a proof for their,
for inventing and innovating in the dine.
So we ask them the question now.
So why did Omar called it Bida if
it is Sunnah? Why did he call it
Bida?
Why did say, Nuramal call it?
What answer do you have?
You agree with?
So why did he call it?
So the answer, he called it because
the word in Arabic
okay.
Or the word bida
has linguistic meaning,
and it has a legal meaning,
the bida.
The legal definition and the linguistic
definition.
So the definition of bidah
legally,
according to the sharia from the sharia perspective,
it is to invent anything in the deed,
and that is haram.
Because the
prophet said,
every innovation in the deed is a misguideness,
and every misguideness
leads to the fire. So innovations in the
when Whoever invents anything in our Mecca and
our deen, it will be rejected.
So from the sharia perspective,
is haram, and no good Bida and bad
Bida. All
Bidas
are bad, are evil.
And the prophet
said,
He didn't make an exception.
The linguistic meaning of and
keep in mind that the
the linguistic meaning always
is is
than the legal meaning
or the Shalary meaning of the word.
So when we look into the word bidda,
it means
it covers the various of meanings,
linguistically,
linguistically.
So anything in you
is called.
Anything in you.
Cars can be called.
Televisions,
airplanes.
Linguistically,
yes, there are innovations.
And this type of innovations are halal in
the dunya, related to the dunya.
So Sayidna R Omar, he meant the linguistic
meaning. Linguistically, he meant it,
that this is something in you after a
big,
long pose,
After a
long stop
and pose,
it is something beautiful.
So he meant the lingo he meant it
linguistically
and not legally because legally, it cannot be
called It
is called it is.
And he we
we should not understand
his words in that context.
So his words should be understood
that he meant it from the
linguistic perspective.
I hope this is clear to the questioner.
Yes.
And that was the last question,
so if you'd like to round up. Thank
you.
For your patience and attendance. May
Allah bless you, bless your family,
protect you, protect your family, and may Allah
accept our deeds and your deeds. And may
Allah
elevate your status in the dunya and the
akhirah army.
And may
Allah keep us remain steadfast
on this beautiful team.
And find him pleased with all of us.
And may Allah
forgive us our faults and mistakes and ignorance.
May Allah
unite our and unite our hearts in and
may Allah
bless you all until we meet
in the coming session. I leave you in
Allah's company and protection.