Salem Al Amry – Lesson 29 Weekly Class Virtues of Islam
AI: Summary ©
AI: Transcript ©
We
are ready when
We are ready when you are inshallah.
Ready inshallah.
Okay. Let's begin.
Brothers and sisters, Assalamu alaikum.
Welcome to our weekly lesson,
virtues of Islam with our honorable Sheikh Salaam
Al Amri.
This is lesson number 29.
I'll pass the mic and the screen to
the sheikh, and the sheikh can begin insha'allah.
My
dear brothers and sisters in Islam, today is
our weekly class.
Islam, the virtues of Islam.
And
we are talking about
the beauty
of the Islamic,
the Islamic creed, the Islamic belief,
and
the correct way to
understand the deen,
and the correct way to know your belief
and to know your Aqidah.
You take your belief from the kitab and
sunnah,
and you understand the kitab and sunnah in
the same way the prophet understood it and
taught it to his companions.
He cannot understand the deen better than the
prophet
and his companions.
It's impossible.
The companions were the students of the prophet.
The Quran came in their mother tongue.
They know it.
There were not a need to learn grammar.
There were not a need to open dictionaries
to check for,
particular vocabulary.
They were not doing nothing need
to understand
the verses,
and there was no need for them
to render them
figuratively
or metaphorically
because they know
the nature of their tongue. They know the
nature of their language,
and they know exactly
the what Allah meant,
the exact meaning
because Allah sent it in their tongue.
That's why if you read
the history
and the seer,
you will not find
any companion.
Okay?
Certain
verses
were confusing him
Because they were clear to them. Yes.
Some
incidents happen here and there
regarding
particular words
mentioned in the Quran,
which were not known to in the dialect
of Quraysh,
but they were known in the dialect of
other types.
Okay.
So to the Arabs,
it's known.
Some words,
they were not used
by,
but they were used by other tribes.
For example,
the and
means knife,
but used
to use the word
Mudia.
Other times they use the word shakin.
Because it came the Quran
in the Arabic tongue,
most of it in the tongue of Quraish,
but there are
some
words
from the dialects and the
the of other types.
So the Quran came in the Arabic tongue,
so it was known to the Arabs
known to the Arabs.
For these reasons,
we have to understand the din in the
same manner
that was understood
by the 3 generations.
Because the 1st generation, they witnessed the revelation.
They know
the reasons behind the revelation.
They know when this ayah came down.
They know the context in which the ayah
came down,
etcetera.
And that's what they passed and imparted
to their students,
and that's how they did enrich us.
After the 3 generations,
when
the Muslims started to
deviate
from that state path
the way
upon which
was
the
and his companions
when they started
translating
the works of the Greek
Greek philosophers
during the reign of the
Al Makmun.
So then
here,
a problem started to arise.
The conflict
between the intellect
and the revelation,
which one should have more
precedence precedence
over the other?
So
the those who were influenced by the Greek
logic,
they started giving
the apple, the intellect, more priority
than the knuckle, the revelation.
So what is
can be
comprehended
intellectually
and digested
intellectually, they accept.
If it goes against their intellectual
capacities,
against their own understanding,
they were not able
to
understand
the
the text correctly,
then they resort to
the metaphor
of the,
interpreting
and rendering
and the text
whether it is a or
hadith
figuratively
or metaphorically.
So that they will
avoid
rejecting
the whole arm. So they what they do,
they
misinterpret
the the the ayah of the hadith
so that it will be aligned with their
madhab, with their way of thinking,
which is influenced
by the works of the Greek philosophers.
Elmer Kalam,
philosophy.
Sahaba,
they were not like that.
The dean
was very simple,
pure.
Everyone understands.
So this set, like the,
today,
etcetera,
They
were influenced,
as I said, by the works of the
Greek philosophers,
and this affected
them, really.
They were affected affected them
to a great extent,
and they deviated
from the way of the Salaf,
the way of the Sahaba
and the 3 generations.
Though they think that they were defending the
Din
intellectually
and
to refuse the atheist diagnostics
diagnostics. So that's what I said.
There is a need to use
their tools
so that we can't refuse them.
But this didn't stop at that point.
This affected them, and then their understanding
of the
revelation
was wrong,
and they were mistaken.
And they would misconstrue
the
the text in order to
make it
sound rational.
That's why said,
The neither
they
made the deen prevail
and become victorious,
supersede everything,
nor that
they managed to
break the enemies,
expose
them,
refuse them.
They failed.
And the ulama, they mentioned
a
story that one of them, Artesil, was traveling
with the
Zostian
Zostian fire worshipper.
So he wanted to give dua to the
Zoroastrian.
So he told the Zoroastrian,
become a Muslim.
The said,
ask God to guide me.
Pray for me that God
Allah guides me
to guide me.
The said,
Allah guided you, but the shaitan doesn't want
you to be guided.
See?
Allah guided you.
Allah wants to guide
you, and he guided you
already,
but the sittan doesn't want that.
So
the said,
then I will be on the side of
the most powerful one.
I'd rather be
on the side
who won
the the the case,
the one who is more powerful.
If God want Allah,
wants it to guide me
and the sheifans
stop that, then the sheifan is more powerful.
So I am in the side of the
chiffon.
I rather stay with the chiffon, who is
the most powerful.
And the Martezalite
dropped his jaws. He opened his mouth. He
didn't know what to say.
Because here, the problem with the matters of
it,
that the issue of Hidayah
is not clear in his mind.
He doesn't know that there are 2 types
of Hidayah or 2 types of
Hidayah's gilshad, and Hidayah's gilshad.
Hidayah's
gilshad
was given to every human being. Allah showed
and told us and
we showed
him the 2 paths.
And then another type of Hidayah, which is
Allah's help
and the systems.
Once you accept
what he tells you and you start
putting your foot on the on the right
path,
then he, Allah, is the one who supports
you and
makes you gives you the the the power
and the strength to continue treading
on the straight path.
But if you decided from the beginning not
to put your foot on the state state
path
and not to tread on it,
and you
prefer to go
to another crooked path,
then definitely Allah will not support you and
tell you.
So this was not
is known to the.
They don't differentiate.
That's why he told
the Zoroastrian, Allah guided you. He meant that
Allah
told you and showed you the there's *
and heaven.
K. But the shaitan
doesn't want that.
So that's why the Zoroastrians say,
I love the bee on the side of
the shaitan.
K.
Also because the
the Martyrs allies, they don't
understand that the
the will, the divine will has two aspects,
legal aspect and
the universal one.
So there are 2 types
or or two ways or two aspects
of the divine will,
Sharia and kawaniyah.
The Sharia, what Allah loves, the kawaniyah, what
happens.
What happens and what takes place and what
occurs.
And not everything that happens, Allah loves it,
but Allah allows these things to happen
for the divine wisdom. Allah doesn't like the,
they disbelieve.
But the people disbelieve
by Allah's will. No doubt. They cannot
disbelieve against his will
because otherwise, he's weak if something happens in
his kingdom
against his will. But he willed it and
allowed it to happen.
Universally, though he he doesn't like it,
then there is a wisdom behind that.
And because Allah has granted and given
the human being the free will to choose,
so that's why he does not stop him
from pursuing
and,
doing what he chose.
So that's why things that Allah doesn't like
happen in his kingdom.
So that is the universal
aspect of the universal
will.
The legal will
is what Allah loves. Allah loves us to
believe.
He doesn't want us to disbelieve.
Allah is not happy, is not pleased when
people disbelieve,
but they disbelieve.
And he loves,
and he wants us to believe.
He loves that.
So
not everything our loves
happens.
He wants us to believe what many of
us disbelieve
as children of Adam.
And the 2, as you know, the 2
aspects of the divine will can coexist
when you do something good.
When you do something good, this good that
you are doing happened according to both
the universal will
and
the legal will or radish arayyah because Allah
loves it. So it is iradish arayyah. Because
it happened,
so it is
So the 2
will they
coexist
when you do righteous deed,
and they depart
when you commit
misdeed, when you commit a sin. When you
commit a sin, this sin happened
according to
the legal
the universal will, not the legal will because
Allah
doesn't like you to drink alcohol or to
commit jina,
but it happened. So it happened according to
the
universal will, and there's a wisdom behind that.
So
the
The United made the United made the deen
victorious,
and spread
to
all over the play the the places
and people
started to emplace it.
Know that
they managed to convince
the disbelievers
and expose them
and expose them.
So the Sahaba, they will not need this
because some why I'm saying emphasizing on these
things and making these things to you?
Because there are some Muslims
living among us
are impressed
by the Muslims alive,
and they think
that the Sahaba,
K?
They are very simple
minded, not intellectual.
Intellectual.
Not intellectual.
Because they were following what Allah said, so
they were not intellectual.
Or they abide by what Allah said
and his prophet.
So my advice for anyone who is has
this problem
and sickness
is to wake up
and come back to Allah
and follow the way of the Sahaba,
the 3 generations,
the 4 imams,
and the bulk of the Muslims.
So out of the history and sent the
generations
that preceded
us.
And also learn
from the
the
stories and biographies
of those
who went astray and then came back
towards the end of their life.
Like, Imam Juwaini,
like Shaharastani,
like, Imam Wazhi,
all of them
towards the end of
their lives,
they regret it.
And they were kind when we're dying,
begging Allah and asking Allah forgiveness.
Juwaini
repented,
though he was Ashari.
When
just simple man asked him, he was
explaining the ayat about Allah
that Allah,
okay,
overcome
his
overcame his kingdom.
Became
he dominated.
So he was
not saying that Allah is above his creation,
outside his creation,
So above the the throne. He was not
saying that.
So this simple man asked him, layman, said,
leave us of all these things.
I want you to explain to me the
feeling I have.
This
innate feeling I have.
Whenever I'm in need, my heart turns up
and turns only to Allah
and cries only to Allah.
Why? Can you explain that feeling for me?
You have a knee, Ali.
He didn't ask the kafar of the.
God. God.
Even those who say,
the brother send me a clip
and
who's
who denies the istura,
but his
expose him.
And while he was talking, say, Allah, and
he was pointing, Allah.
Though he's saying Allah is not about us.
From the 5th Allah.
Uh-huh. Defeated him.
So when
this question was posed by this layman to,
he started
licking his face, starting
squeezing his head,
and saying
You perplexed me. You confused me. I don't
have an answer
because this same feeling he has,
and he has no answer.
Why?
Because of the
evil consequences
of the works of the Greek
philosophers
and their philosophy.
The same thing happened to Imam Al Nazzi,
who is the founder or
let's say
the one who spread the madhab of the
Ashariah.
Because the founder of the Ashariah madhab is
Abu Hasal Ashariah himself
who was a Martazili
with the Martazilite for 40 years,
and he grew up
in the the the future age
protection of his stepfather,
Abu al Il Jirai.
So he was a Martyrs allied for 40
years,
and then he repented.
And he said, I am shunning
and quitting
Eretizal,
and I'm upon the Kitab al Sunnah, and
I'm upon the madhab of Imam Ahmad
ibn Muhammad,
the way of the salaf.
So the the founder himself, he left his
madhab,
and he wrote 2 main famous books,
mata'il
Islami'il and
al Ibanah and Usuli'l Biyana.
But the one who spread this madhab is
a Wazi.
And now the Wazi, before he died, he
repented.
He repented.
And he said
in a poem,
The audacity of the mind
when you just follow what your mind tells
you
with no controls,
with no guidance of the the revelation.
You leave you leave your mind to wonder
the way it drives,
you go straight.
The ultimate
outcome
and the fruit
that those
people who followed
that path and tread along the path of
the philosophers
is misguided.
Our souls
are strangers within our bodies.
The soul feels
it is
This is not its right place.
And we feel this wildness,
No serenity.
No harmony
between the soul
and the intellect. We we don't have this.
We have this kind of struggle and conflict
between the 2.
There's no inner peace
within our bodies.
What I had to do now,
We did not benefit anything
out of our research
and study
these
different
schools of philosophy.
So our our lives,
all
our prime use was wasted.
What we
gained,
what we earned
is harm
and
which means evil consequences.
Harm,
suffering,
misery. This is what we we feel. This
is what we we gained out of this.
He said,
what we benefited,
what we compiled, what we learned,
the different
quotes and sayings
and statements of the philosophers.
This philosopher says this. This philosopher say say
that. This one reviews this philosopher. This one,
that's what we we learned.
Nothing.
And then he said,
this is but it is
the towards the end of his life, and
he's dying. He said,
and they
came back to the book of Allah,
and I read
regarding
the negation,
There's nothing like unto him. You see the
whole regarding
the nature
of Allah?
Allah told us about it in this ayah.
Finish.
Finish.
There's nothing
like unto him.
So whatever comes to your mind, that is
not Allah because Allah is not like anything.
Yet
he is all here, O seer.
Though he said there's nothing lacking to him,
but he affirmed
and gave himself
himself
attribute,
the attribute of hearing
and the attribute of knowing.
So he's saying,
I read regarding the negation. There's nothing like
unto him.
And I read regarding the affirmation
of Hossein al Khosir.
That is al Khosir.
So I affirm
what he
has given himself
and described himself with,
and I negate what he negated.
But he realized this fact
too late towards the end of his life.
And this what the what the
Sahar will upon from day 1.
So that's why, my dear brothers and sisters,
You understand your deen in this way.
Take another one.
Also from the Sharia.
Imam.
And may Allah have mercy in all of
them.
The one who wrote
or,
or
name of his book.
Or I think,
but similar. The title is similar.
Also talks about
the the different schools and and
sects.
So he said
in
Palestine,
By Allah sorry,
By my life, but this is
pattern of speech.
To swear by your own life.
I have visited.
I have visited
all
the different schools.
Schools of philosophy,
of course.
What's a
and I scan
through the
philosophies
and what they had written. What I'll what
what say?
So I studied thoroughly, and
these works of the philosophers.
He describes
the
the the state of the philosophers.
He said,
This is the,
and you put it here when you are
confused.
And even there are some portraits
of the Greek philosophers where you see them
the some of them sitting like this, confused.
What I found that
some of them are confused, placing their
their hands under their chins,
thinking, and they are perplexed
in a state of confusion.
Oh,
and another one tabbing his teeth.
When you are angry,
nervous, and anxious, you are tabbing your teeth.
He's not tapping his teeth
out of regret.
This is what I have found.
This is what Imam Khanhastani said.
Imam San'ani
answered him.
And he said, I visited all the schools,
and I didn't find
something that will
quench my thirst
and bring
serenity to my heart
and peace of mind.
I didn't find it.
So he told him,
This is the the salafi answers.
This is the correct reply
and response
by Imam
He said,
out of respect.
Oh, teacher.
There is one school, Osha
Khastani.
You mistaked,
alas.
One school you didn't visit.
What school?
You went to all the other schools, but
one school
very close to you,
not far
away. In your locality,
scholars are there
and the students of that school,
but
you are looking upon them.
Oh, they are not intellectual.
They just say
That's how they
look to the people of Sunnah
and Hadith.
We need to go
and see the works of Aristotle,
Socrates
later.
So he told him,
Perhaps, oh, teacher.
Oh,
a staff.
You forgot to visit the prophet
You forgot to visit the school of the
prophet
You forgot to visit the school of Ahmed
This
school, you didn't visit.
The messenger of guidance,
the one who came with the guidance.
The one who came, and he placed us
on the right path,
the clear path,
the straight path.
No crookedness,
they end.
I have left you in a clear path.
It's day and night at the same.
Clear.
Whether you are checking on it at night
or during the day, you will not give
over
because
there are no crookedness in it. It's changed.
Whoever deviates from their end will be ruined,
will be destroyed.
And yet
he didn't go to so this is cool.
This Rasul guys show shows you the path.
The prophet guides us, shows us.
Let those be aware and careful
who disobey
him
and act to the contrary of his command.
Lest,
affliction,
befall them.
Hits
hit them
all painful
punishment,
if you leave the way of the prophet
This is school you didn't visit.
The one who was sent
in in the best clan
of
Hashem,
the best of the Arabs because
Allah Allah looked upon the people, the inhabitants
of the earth, and he he despise
he hated all of the inhabitants
except a handful from the people of the
scriptures
who were still
worshiping Allah
in the right way.
They were monotheists like and
the like.
For those who were monotheists,
following
the footsteps of Musa alayhis salam and the
footsteps of Faiza alayhis salam.
Because the heart earth was in total darkness,
the darkness of paganism,
idolatry.
And then
Allah locked among all of the nations,
and he chose the Arabs.
Why the Arabs?
Case,
the best
among the lot.
Why?
Because they were
a bit closer
to the, and
their
and their is
not philosophical.
It's very superficial
because you have to keep in mind that
the Arabs, they were the descendants
of Ishmael, Ishmael Abi Salam.
And they were monotheist Arabs.
And 2,
the head of Huza'a
because Huza'a
became
the custodian
of the of the of the Haram, the
holy shrine, Mecca,
and he visited Asham. And when he was
coming back, he found them worshiping idols.
So he asked they said, this is
we
ask them and as intercessors
or intermediaries,
and they communicate
our prayers
to the one in heaven.
So he took one and placed it around
the Kaaba,
and that's how
the Arabs started to deviate
and how they started to become pagans,
leaving
the
Hanafiya,
the monotheistic
monotheistic
creed. But still some remnants
of the monotheistic creed of the Hanafiya,
of what the teachings of Ibrahim
and Ismail
remain. Like, the Hajj,
sanctifying
the house of Allah,
the sacred month,
these things remain.
The Hajj going to Mina,
going to Ara, all these rituals
remained.
So Allah chose them
because they had also some
qualities.
They don't the others, they don't have,
like the generosity,
truthfulness,
honesty,
bravery.
They were known for that.
So they need
to be polished,
and then they will start shining again
because their substance is good. That's why the
prophet said,
Those who are good in Jahiliya, they will
be good in Islam if they understand the
deal.
So Allah chose the Arabs, then Allah chose
from among the Arabs, Quraysh, and then from
Quraysh.
Hashim. So here,
Imam Sanaha is saying,
He's the best
of Bani Hashim.
The one who follows the the
the guide the guidance that the prophet
quote,
you'll never find him confused
or tapping his teeth or placing his hand
under his chin. You'll never find him like
that.
Muhammad,
The one who follows the the teachings and
the guidance of the prophet
will never be confused,
will never be perplexed.
And you will never see find him tapping
his
teeth out of regret.
So this what happened to those people
who left
and following the kitab and sunnah and understand
this kitab and sunnah
as the prophet
told it to his companions.
The same thing, Imam al Guwaini,
Imam al Haramain,
Same thing.
He regret
it. When he was dying, he said.
This is Imam al Joanne. He's saying this.
Woe to me. Woe to you, O Joanne.
May your mother lose you.
If Allah does not
encompass you
in his mercy,
you followed the path
that the people of
guidance,
the,
righteous people warned you.
You didn't pay attention. You didn't hear it.
You decided to
go and and
and walk along that path.
Woe to you, Oduhayi,
if Allah does not encompass you in his
mercy.
Here
I am,
dying
upon the dean of the old woman of
Nasir.
What what he what did he mean by
that?
He meant,
here, I die upon the sutra,
upon what my mother believed,
what my mother believes, what my grandmother
believes, and what all the old woman of
believed. And the,
that's what I'm dying upon, begging and asking
Allah for forgiveness.
So
this is the importance of following the way
of the salaf, the way of the Sahara.
And I want you always to remember and
memorize the ayah where Allah says in Surat
Al Nisha
aya
115.
And whoever contends with the messenger even after
guidance has been
clearly conveyed to him and follows a path
other than the believer's way. We shall leave
him in the path he has chosen
and burn him. Burn him.
And what
an evil destination.
And no doubt the believers mentioned in the
ayah of the Sahaba.
Also, Allah said
in I
am 137.
So if they believe as you believe in
the like of that which you believe,
then
they are indeed on the right path.
But if they turn away,
then they are in opposition.
Will
suffice you
as against them,
and he is the on hearing, the on
knowing.
Now listen. Let us reflect here.
So Allah
is telling the Sahaba
addressing them. When this ayah came, Allah is
saying,
if the others believe
in what you believe in.
So if they believe as you believe
in the like of that which you believe,
the in the
same way that
you believe,
This is how you believe. This is how
you understand.
So they believe in the same way you
believe.
So if they believe
as you believe in the like of that
which you believe,
then they are indeed
guided on the right path.
Let us pause here.
The enamenu, this is conditional.
K.
This is shafria.
The enamenu.
This is the condition.
The fulfillment of the condition, the reward of
the fulfillment of the condition.
Let me give you an example.
This is called shafiya
condition.
So
if in Tardurus
into the cave, Tanya.
If you revise,
so this is the condition.
You have to revise.
If you revise,
if you revise, you will pass.
If
you pay,
you will succeed.
This is
fairly sharp.
It's called Fe'ilishaf. The first the condition
that comes after the article of the condition
is called Fe'ilishaf,
and the reward is called.
The response to the condition, to the fulfillment
of the condition.
So when I tell you, if you study,
this is really sharp.
This is the condition.
What does the
sharp? Tafus.
Tanya.
You'll pass.
That's why you see the importance of the
Arabic understanding Arabic.
So now read the ayah.
Is the article of
Adar Sheff. Adar Sheff is this is an
article
of a conditional
article. Where is Ve'er Sheff? What's the condition?
This is
the. This is if
they believe.
In the same way that you believe,
in that which you believe,
where is Yawba Shat? Where is the response
to the fulfillment of the condition? Where is
the reward?
This is.
Then they are indeed
on the right path.
Then they are indeed guided.
And Allah is saying,
for sure, they are guided
if they follow and believe
in the same way you believe.
If the people believe in the same way
you believe, oh my the companions of my
prophet,
then they are guided.
They are guided.
What if they decided not to do that?
Not to believe in the same way the
Sahaba believed.
What will happen to them?
Yes. What will happen to
But if they turn away
then they are in opposition.
They are in contention. They are contending and
opposing
the
hap, the tooth.
That will happen?
But Allah
will suffice you,
suffice you.
Allah is sufficient for you,
but Allah will
suffice you
as against them.
And then Allah ended the ayah.
Many times I told you, my dear brothers
and sisters,
pay attention always
how the ayaat are ended,
and study the names of Allah
Allah
is
what people say,
and he knows what they are doing.
And
the duty
of the is
to present
the
haqq, to invite them
If they extract it,
they will save themselves from the hellfire.
If they acted otherwise,
then they are
ruling themselves.
And Allah hears what they are saying, and
Allah knows what they are doing.
No
need to compromise.
No need to
try to misconstrue
the ayah of the hadith
to please the the invitees
to make them feel happy.
Oh, Islam is good. No. Islam is good
whether you say it is good or not.
Islam is sweet and beautiful,
and we don't need. There's no need for
us
to put cosmetics.
Islam doesn't require
cosmetics
to be beautified. It is beautiful
in itself.
We just need to present it as is
as is.
No need to put our own thoughts.
Nothing. Nothing.
We just
present it
in its pristine form.
The duty of the messengers to declare to
convey the message. That's it.
The one who opens people's hearts and,
place the light of guidance there and,
light of iman is only Allah. We don't
have that ability.
All
is always
all hearing. He's all healer. He hears everything.
He sees everything. He knows everything.
And in the hadith in Sahih al Bukhari,
the prophet
said,
The best of my nation
is my generation,
then those who follow them then those who
follow them.
The best
they're the best in everything.
Best in their iman, best in their deen,
best in their understanding,
best in their manners, best in everything.
Who can be better than Abu Bakr Siddiq?
So Omar or Ismail or Ali or Balhauser.
See, Abu Bakr Siddiq is iman. I would
raise the iman of the rest of my
kind the rest of my kind.
So the best generation,
my generation,
the Sahaba.
Allah said regarding the Sahaba, love the Allah
What else do you want?
What else do you want that those whom
you follow, Allah is pleased with them?
You think Allah is pleased with them because
and they were their understanding
was wrong, was erroneous,
and Allah is pleased with them? No.
No. Of course not.
But their understanding
of the deal was correct. That's why Allah
is pleased with them.
All of them, Allah prompts them together.
So the best of my nation is my
generation.
Then
2nd generation,
the students
of the Sahaba,
Kabirim.
Then those who follow them, the 3rd generation,
Tabir Tabir.
So
generation of the companions,
immediate followers, and the followers of the immediate
followers, Tabir Tabir.
These are the 3 generations
make us among those who follow
the footsteps of the and
his companions
and the 2 generations.
Raise us in their company in the.
And always remember
the saying of imam Malik
And he said,
I always remind
you
that Imam Malik said,
and
Muhammad said,
Whoever
claims there is a good innovation
in Islam,
a good innovation,
Verily, he accuses the prophet
that he betrayed the Masjid,
and he didn't convey the Masjid completely.
So there is part of the Masjid
is missing, and you are coming to
fill
the gap.
You filled the what the prophet hit, and
he
didn't
convey.
So you are accusing your prophet when you
say this is bidah hasanah, good innovation.
I have heard Allah say.
Today, I have completed your
deed. I have perfected your religion,
completed my favors upon you.
And they have accepted that Islam and chosen
Islam
as a way of life as a deen
for you.
And he said,
but was not part of the deen at
the time of the prophet
but was not part of the deen at
that time.
But was not part of the deen at
the time of the
It would never be accepted today
as part of Islam or part of the
deen.
May Allah
keep us to remain steadfast on this beautiful
deen, and may Allah
forgive us our faults, mistakes, and ignorance.
And may Allah
bless us with the belief,
knowledge, and righteous deeds.
And may Allah
Allah guide our to the and unite our
hearts on
And may Allah reward all of you, my
dear brothers and sisters, immensely
for your patience
and attendance.
We'll now inshallah start the question and answers
time. Brothers and sisters, if you have questions,
please send them in fast
so we can cover them
before we end the session.
The first question,
What is the ruling on visiting a
Hindu's wedding?
You mean
go to the wedding?
Yes.
Okay.
If there's nothing haram involved
if there's nothing haram involved, like drinking alcohol
and free mixing
and
anything haram that in our Islam, we don't
accept.
You you can't attend, for example.
You can't just go and say, okay. Congratulations.
Something like this, and and you leave.
So if there is nothing haram
there,
there's no harm. I want you to understand
one thing.
See,
Islam did
didn't prohibit everything.
The things that al Islam prohibited are the
things where the people went wrong.
Islam did not address people's traditions,
customs,
daily practices,
types of dresses. All these issues Islam did
not address.
The things that are wrong, Islam corrected. That's
it.
So the the traditions and the customs of
any community any community
are permissible. Not
necessarily
the traditions of other communities should be an
replica of the Arabs. No. Who said that?
Every community, they have their own norms. They
have their oath. They have their own traditions.
They have their own customs.
If these are not against the teachings of
Islam,
they are punished
because this is a rule of thumb. Al
Asul Al Asul, this is the basic rule.
Visiting people,
giving them condolences
in the sense that, of course, you don't
make dua, but someone's your neighbor.
1 of his beloved one passed away.
So Islam does not
prohibit you or prevent you from
consoling him
as a human being.
He needs
someone to console him, to tell him, be
patient, be this, be this.
This is
something inevitable all of us will die. Things
like this.
Nice words.
That's famous.
There's no harm.
Yes. We don't participate in the funerals.
Okay. But to
give your condolences,
there's nothing wrong with that.
Is this clear to the questioner?
We'll go to the next question.
Sheikh, my question is about scholars.
Why are scholars who came later
so much quoted than the Sahaba?
I e the 4 Imams, scholars like
Sheikh Islam Ibn Taymiyyah,
Sheikh Albani,
Abna Athaymeen, Ibn Bas.
May Allah have mercy on their souls.
Well, you see,
first of all, we should not I mean,
limit that the scholars of Islam are all
of this what mentioned in the question.
The the majority
of the
scholars of Islam, they were upon
the,
the the Sahaba's
way,
the majority.
But, unfortunately,
because these,
I mean,
thoughts or schools of thought,
They became
famous
and
and supported by the rulers, for example. The
al Hajari
was enforced
and was taught in schools,
okay,
in the history of Islam.
And even today, most of the universities
across the Islamic world,
they are teaching the doctrine,
not the doctrine of the salaf.
This what is happening.
But when you read the the the history
of the scholars and
the majority of the scholars of Islam
are upon what the the
the 3 generation were upon.
And may Allah
Next question,
please.
The next question, sir.
Sir, is it permissible as a Muslim to
help a non Muslim
secure a job when there is no Muslim
that is qualified for the job?
That answer yes.
Okay. To recruit a non Muslim who's qualified
and meet meets the requirements.
Okay.
And if this and he's a normal person.
He's not, I mean,
going to,
to
I mean, you are not helping him to
he's for example, he's not an activist. He's
not
a a diary for his comfort.
So that now by granting him this,
job, you'll you will help him, and he
will use the money in that way. He's
a normal person, qualified, applied for the job.
He met the requirements.
That's fine.
And
as long as, of course, this position is
not that sensitive.
So there's a
next question.
But, of course, you need to search and
look and to find a Muslim.
But in case that,
okay,
you didn't find and
you
need his expertise,
there's no
harm. I hope this is clear to the
questioner.
And that was the final question of tonight's
session. If you'd like to conclude.
May Allah bless you, bless your families, protect
you, protect your family,
and may Allah
teach us what we
are
ignorant of. And may Allah
overlook our mistakes
and faults. And may Allah
keep us to remain steadfast in this beautiful
day till we meet him and find him
peace with all of us. I mean, my
dear brothers and sisters, until we meet inshallah,
in the coming session, I leave you in
Allah's company and protection.