Salem Al Amry – Lesson 34 Weekly Class The Removal of the Doubts
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AI: Transcript ©
We can begin if you're ready, Sheikh. I'm
ready.
Okay. Let us begin.
Brothers and sisters, Assalamu
alayhi wa barakatuh.
And welcome
to this weekly dose
of Kasf Shubaha,
which is the removal of the doubts with
our beloved Sheikh Sheikh Salem Al Amri.
Inshallah, we'll pass the
mic and the screen to the sheikh so
we can begin
our
My dear brothers and sisters in Islam, today
is the
beautiful book of Sheikh Mohammed Radi Luhai,
Teshu Shabbat,
which means
the removal of doubts.
And the doubts, the shubhat,
normally,
the shubhat
springs from or
emerges from
either
you
try to
differentiate
between 2 diff 2 similar things
regarding the
HOCOM.
The ruling is the same
because these two issues are identical.
So to separate them and to give
each issue
different ruling,
that's where the Shuba
comes.
The Mushriks, for example, the,
the
modern
Mushriks,
they differentiate
between the ruling
of the shirk in the past
and the aham that Allah
mentioned regarding
the Mushriks at the time of the past,
And they say this cannot be applied to
us
because we say
The it is the same practice,
the same actions
In the Sharia, Allah does not
differentiate
between 2 identical issues.
2 identical issues, the same ruling will be
applied.
The
of the people in the past,
they were calling other than Allah
offering sacrifices to other than Allah, directs their
acts of worship to other than Allah. So
that is true. And the ruling of it
is
that they will not
enter the jannah.
So how come then if the same
acts, the same actions
are done by Muslims
should have different ruling?
It's unfair.
It is totally unfair.
So that's why this the Shubha comes
when they
differentiate between 2 identical
matters
or issues.
So they consider.
Yeah. When they Abu Jahal used to do
that district.
But what we do, even if it is
the same, identical to what Abu Jahal and
Abu Lahab were doing, it is not cheap.
And this
doesn't make any sense.
It goes against
the divine justice of Allah.
So if there are 2 identical issues, the
ruling will be the same.
The ruling
will be the same, and you should not
separate them and differentiate
when they are identical.
So the oath of Allah
so out of this book,
he's trying
to explain to the people
That what you are doing is exactly
if it's not worse than what the people
used to do
at the time of the Prophet Sallallahu Alaihi.
And you just
you claim because you say,
This argument is baseless,
weak argument.
Quickly,
it falls apart
because the Sahaba, they fought those who say,
they fought the
they fought the
they fought and they,
go to the Hajj, etcetera. They
fought them.
At the time of Shri Nabiqaq of Allah.
Sayidina Ali, he also
fought those who
saved
your own Allah.
He fought the
also. So to say
that when you say
that's it? No.
You have to understand
you have to fulfill its conditions.
So
the chief is is
continuing
his
dialogue
and reputation
of the doubts and clarification of the doubts.
So here,
he said,
one minute.
K?
So what the author is saying here
that the evidence
that
some acts are considered to be polytheistic acts.
And
is what
Allah mentioned about Bani
That's what Allah mentioned in Surah Al Araf
a 138.
And we took the children of Israel across
the sea.
Then they came upon 8 people intent
in devotion
to some idols of theirs.
They, the children of Israel said,
oh, Moses,
made for us a goat,
a god just as they have gods.
He said indeed you are a people behaving
ignorantly.
Here the Bene Israel
when they passed by some
other worshipers,
worshiping idols,
they requested
from Musa alaihis salaam to appoint for them
and object to worship.
Here, they did not worship,
but
out of ignorance,
they requested that.
So Musa alaihi salaam
corrected them
and told them, you are people behaving
out of ignorance.
The same thing, the Sahaba
did something similar
as reported in Timothy and its authentic Hadith.
Abu Waqid al Naithi of the allahu anhu
narrate it.
That when the messenger of Allah
went out to her name,
he passed a tree that
the Mushriks, the pagans, called that.
Upon which they hung their weapons
seeking blessing
and victory.
So the companions,
those who are
newly reverted, not all the companions said that,
but those who are newly reverted to Islam.
And this means that a person,
it will take him a while to get
rid of the
remnants
and the,
the legacy of Jairiyah.
So here they say, oh, messenger of Allah,
make
that Anwar for us,
appoint and allocate for us a tree like
theirs,
like their their that unlocked, the prophet
said, subhanallah,
in Hasunah.
Subhanallah, this is the like what Moses
Moses people said,
make for us a god
like their gods.
But the one in whose hand, he said,
by the one in whose hand is my
soul,
you shall follow the way of those who
were before you,
that you will follow those who before you.
So here, the prophet he
equated the two statements.
He made the statement of the Sahaba,
appoint for us, and allocate for us that
just like the request of Ben Israel,
make us a god like their gods.
So to say
make us a god like their gods, this
is kufr,
a statement of kufr.
And, also, the same thing, make for us,
Datu Anwar, is a statement of kufr.
So the 2 statements are identical
identical,
but they say all these things out of
ignorance.
For that reason,
neither
Musa alaihi salam
considered Benusrail
Kufar.
Hayrabah told them that you are ignorant.
The same thing the prophet he
did not consider the those who said it,
requested for to have that Anwar that they
are Musharik or Kavers
because of their ignorance.
Though what they have uttered, what they have
pronounced
and said is kuford, statement of kuford.
So here,
the oath of Allah is going now to
mention
the shubha of the musherics regarding
what he mentioned.
You see,
when
the Hawa
Hawa,
the desire
filled your heart.
The Hawa
not only
to have desire
for a haram stuff, but also you have
a desire
to retain
what you have in mind.
You don't want to accept the truth.
So
by all means, you try
to defend what you are upon,
and that is because of the Hauer.
And once the heart is full of Hauer,
following one's wins and desires,
then
the site is crowded. You don't see,
And you don't see the hack, you don't
see the light.
Because of this Shubha
you have in mind.
So here this oath of Allah is going
to
mention
the doubt with the Shubha they have. He
said,
The Mushriks,
they have Shubha.
It's called Shubha
because it looks as similar to the hack.
That's why it's called Shubha.
So there's similarity.
There is likeness.
K.
So always the
the knowledge of the Shubha
will resemble the hack in one way or
another.
But when you focus on it and analyze
it,
you start to see
that
it is false. It's not true.
K?
Though from the
outset of it, you think it is yeah.
It makes sense. But when you analyze it,
it is false. For example,
they should have the Mushriks.
Should have the Mushriks when
they argued with the
with the Muslims.
They asked the Muslims.
The animal which is slaughtered,
killed by you.
When you slaughter an animal, you kill
And who kills it? You, the human being.
So they say,
you are telling us an animal that is
killed by a human being is halal.
And an animal that is killed by Allah,
by God, it is haram to aid.
If you look at it,
yeah, it makes sense.
How come animal I kill is halal? Animal
Allah kills is haram. It doesn't make sense.
Are you following?
See how the shaitan plays with with the
minds of people.
And you think this is,
this argument is very strong argument.
Animal killed by Allah and animal killed by
a human being.
On the face of it, the one that
is killed by Allah should be halal, should
be
it should be eaten without any saying, without
by default, no argument.
So that is the shuhah they raised.
Animal you kill.
Halal, animal Allah kills,
is
halal? See? And they always the shumaha like
that.
It and it appears to the one who
who who who has it and who,
advocated
and who believes in it as
but this shubha,
when you
put it
under the microscope of the Sharia
and the the light of the revelation,
you realize its ugliness
and its weakness.
Because the one
who said
the animal that is killed by him, it's
haram, he himself.
He himself.
Why don't you believe him?
He is the one who's saying
So Allah,
he is the one who said,
That animals are made for habitat for you.
Though he is the one who caused that
animal to die,
yet he's telling you don't eat it.
Don't eat it. It
is fisk.
It is harmful for you.
But eat the animals that you slaughter.
The
the animals that you slaughter.
So the,
the first time you hear it,
it looks like it is hakka.
But when you
shed light on it,
you realize
it is false,
and you realize
its
ugliness
and that it is baseless.
So always when you hear the shubha,
don't accept it.
You should know that this is false.
And when you
look into it
and analyze it thoroughly, you discover
it's
defect defect
defectiveness
defectiveness.
So here's the oath of
saying, he said,
So
the they have
Shabbat. You'd
Luna,
we
have in
the
So here,
the
author, Bahamullah, is saying
that this is the shubha of the
Mushriks.
So the machine came, they have this argument
that they used to try to refute
the proper understanding
of this story, the story about Benny Israel
and the Hadith,
about that and what.
Because they don't see that the the the
the whole picture.
They just focused
on part of it and ignore the entire
picture,
the entire story.
So here they are saying,
yeah,
but the prophet did
not
neither Musa alaihi salaam considered Bani Israel
as disbelievers
nor the prophet salaam
which means it is not shirk.
Otherwise,
Musa alaihi salaam would have
told his people you have committed shirk, and
the prophet
also would have told his,
companions you have committed shirk, but because that
there was not shirk.
So
you cannot use
such a story
or such
narrative
as a proof.
This is the argument.
K?
This is the argument
because those guys may Allah guide them.
The
has blinded them,
clouded their minds. They don't see.
They don't see at all.
And they think by such argument
they have,
won the argument.
And
the answer is very simple.
And Joab,
so that is the argument.
They did not become disbelievers, which means the
actions,
what they have done is not checked.
So, therefore,
k,
By
the extending the same argument, therefore,
when we call Abdul Adel Gilani, when we
call Al Hussein, when we call Shafiri,
the Suri,
etcetera,
it's not Czech.
That's what they want to arrive at.
The
reputation, the answer to such
doubt, to such
Tell Yo'a
and the Oona.
May Allah shower his mercy on the soul
of Sheikh Muhammad
See how he how patient he was
with them
because his intention was to guide them.
To guide them.
That go up. So he resents their argument
honestly,
fairly,
objectively,
I think he addresses it.
So our answer to the Shaba, our clarification,
and in Lebanese. So let me find you
with that link.
The meaning in English.
The reputation,
and the response
to
this shuba.
First,
the children
of Ben Israel
did not actually do the act,
So they did not work it other than
a lot. They just request it.
They request it.
So they didn't do it.
And similarly,
likewise, their companion, they didn't do it, but
they asked
and they were corrected
immediately. So this is the first part of
the
reputation or the rebuttal,
the answer to this.
Secondly,
there's no difference of the opinion that if
the children of Israel went ahead
with the act, they would have become disbelievers.
Had the Israelites,
had the children of Israel
disobeyed
Musa, alaihis salaam,
and went ahead
and took an object
and worship it
besides Allah,
that would have make them
disbelieve us.
No argument about that,
but they didn't do that.
They did not do that.
The same thing
for the Sahara
Had
the Sahara disobeyed the
and went
against his teaching, against his clarification,
and
took
a tree
and
hung their swords on it, seeking blessing,
that would have made them disbelievers.
And that is actually the crux
of the matter.
But because they just asked
and they were ignorant,
they were corrected.
But had they done
the action
after
knowing that it is checked,
that would have made them disbelievers.
So to
say
that they did not become disbelievers
yes. They did not become disbelievers
because they were ignorant. And second thing, they
did not do that. They didn't do they
did not commit the act or the action.
Then the oath
said, and this is very important.
This teaches us many things as we are
going to know
that a person might say something
out of ignorance,
and maybe he is also a knowledgeable person.
But he made a mistake and he said
something out of ignorance. He was not aware
about it.
So Allah subhanahu
wa ta'ala out of his mercy,
he does not hold us accountable
of things that we
say
without
intention and without knowing.
He holds he holds us accountable
when we do things while we know that
what we are doing is wrong.
That's why the author of Himmelah said,
This is very important point, my dear brothers
and sisters,
to reflect upon.
So this story
teaches us
a number
of benefits
that we can derive from it.
The first of these is that
a Muslim,
any Muslim,
even a scholar
might fall into types of shirk
while he's unaware of it.
He's unaware
that this is shit.
K?
So
the
what he did is shift.
This doesn't mean that he,
by necessity,
by default,
became.
Though what he has
committed
or what he did
is shift.
Why? Because of the ignorance.
He was not aware.
He thought what he did
is
correct.
This is can't happen to anyone.
Anyone. So Allah does not hold the person
accountable
if he made something by mistake
or out of ignorance.
Though he's trying
his best
not to disobey Allah.
But this is what happened.
And, you
know, the one who said you are my
servant
out of happiness, the one who lost his
camel
by mistake.
So Allah did not. Or out of ignorance,
the one who told his children,
when I die, burn my body and scatter
the ashes, distribute it on sea and on
land.
And if Allah was able to bring me
back, he will punch me severely. So he
doubted the resurrection
out of ignorance, and when Allah told to
the particles be together,
be and you all, ask him why did
he do that? He said,
I'll call for link.
I was afraid of you, and you know
that. And then I forgave him.
So this is very important thing.
So these stories, they we can learn many
lessons, and
many benefits can be deduced.
A scholar might fall into certain types of
kid
when he's unaware of it
or when
he's unaware of that.
Sheikh Luis Sarami been taking me, he said
and the Fatawa.
And he said many of the scholars of
the Salaf
many of the scholars of the Salaf,
They said things that are better
innovations
and practice things
that also they are better.
Thinking that
that
what they have done is okay
either
because they understood from certain,
texts,
certain
some narrations.
Either the narrations, they were not authentic, and
they thought they were authentic,
and they practice what the
such narrations
teach them.
And that's why they fell into the.
Oh, they must understood.
They misunderstood
the text.
So no human being is perfect.
No human being is perfect.
But here we say,
the
the action is bigger,
and the actor, the one who did that,
if he did it by mistake and out
of ignorance,
not an innovator.
But his action is bidan.
His action is bidan.
Even if Josiah
mentioned,
he said,
I was
Practicing
the Hadith,
I applied it. I was
using it
and following,
it's teaching, what it it teaches, the Hadith,
thinking it is authentic.
Ibn Jamsi said that. I think he said
about 40 years,
I was applying it in my life.
Okay? Worshipping Allah by a Hadith, I thought
it was authentic.
I did not check its authenticity
assuming that it is authentic.
Then he said, when I checked it, I
found it is fabricated.
Spurious.
The the Yahzee is a scholar of Hadith,
and he is the one who wrote a
compendium,
a
book called Al Mu'du'at,
the fabricated,
hadith.
So was it a dozy
and innovator of Tebep
for 40 years?
No.
No.
No.
Because he thought the hadith hadith was authentic.
So a second this that is a benefit,
the first benefit. 2nd benefit from such a
story,
the story of Bani Israel and Dat Anwar,
is to teach and warn us.
That we have to be very careful
and cautious,
And we have to learn the to hate.
And also tells us that he said
here
to make us realize that the ignorant person's
statement
because some Muslim will say, okay. We understand
Tawhid.
But they are always this is what they
are always saying. You were happy, sir. They
say, you were happy always talking about to
hate. What is to hate?
Finish.
Why you're always
giving us headache
to hate to hate to hate to hate?
They cannot stand
the the tawhid.
They cannot stand it.
You say yes to the tawhid
because we are created for the tawhid
to worship Allah
alone.
So Allah created us for to single him
out and to worship him alone.
So for the the very purpose of our
existence
is the Tawhid.
So
we live upon the Tawhid. We call to
the Tawhid, and
we die on the Tawhid.
And the last
words with utter is the word of the
Tawhid, Insha'Allah.
May Allah make it easy for us, Amey.
So to say,
Tawhid is very simple.
That's it. Now we know the Tawhid. Really?
So where the prophet he stayed? Why did
he stay 13 years in Makkah?
Focusing on the Tawhid. Why?
The
is to change your whole life.
Changes your entire life.
You have to live according to the meaning
of.
You have to live according
to what
this deity you worship wants from you.
That's the tuhid.
What he says,
you implement.
Then
you have fulfilled the Tuhid.
It's not a lip service.
To read,
you are servant, you are slave and Allah
is your master.
And the slave and the servant has to
obey the master always.
So whatever the master said,
whatever your god, whatever your creator says,
you say I hear and I obey.
And you live your life
according to his
teachings.
Then you have fulfilled the delay.
Say my life and my dying,
and my death and my rituals.
My life, my death, my prayers, my sacrifice,
my life, my dying.
This is for Allah.
Has no partner, no associate
with him.
And because of that,
I was commanded and the one one of
those who first submit to Allah.
But to say,
that's it.
Live service and you think you understand it,
and then
you act and do the opposite.
And you don't actualize
the
and
the servitude in your life,
and you think that you have fulfilled the
Tawhid? No.
You didn't.
Islam is all talking about the Tawhid.
All the teachings of Allah,
all these
teaching of Islam
that revolves around that,
that we obey the one subhanahu wa
ta'ala.
So this, he said, second benefit to teach
and warn us so that we realize
that
an ignorant
person's statement
we understand
to read
is of the greatest types of ignorant. This
is the greatest
type
one of the greatest
types of ignorance,
He said rather it is a plot of
the sheikhan.
This statement
is from the
shaytan.
That and this and you hear it. I'm
telling you. You hear it. Say those
that is always talking to hate, to hate,
to hate as if we are Muslims.
So why are you
sensitive
about it?
Why are you irritated if someone is telling
you worship Allah
and don't worship other than him?
Someone is reminding you and telling you, worship
Allah. Don't worship anyone else.
Why are you upset?
Why?
You should say
that
there are people who are keep reminding the
Muslims
and warning them against this great sin,
which is the shirk.
Shirk in it is broad sense.
Shirk in
in all aspects of life.
She has many, many
forms and many
applications.
You can see she can many, many
aspect and many,
forms.
People, they
they come and check.
Then the other said
And
the story of that Anwar
and of Bani Israel, he said, what do
we do? This is story tells us.
This is the 3rd
benefit that if a Muslim
scholar
or a Muslim, any ordinary Muslim,
But the Muslim scholar
strives
to understand the truth.
He's trying to arrive at the hack.
He's sir seeking the truth,
and that's why
the
scholar,
when he
ties
his level best
to arrive at the truth,
If he
arrived at the truth,
he will be rewarded twice.
And if he failed
to discover the truth
or
arrived at
it, he will be rewarded once because he
exalt exerted
his utmost efforts.
So
the Moisture hit,
a scholar,
he's always
in this situation, win win situation.
If he was correct, he will be rewarded
twice. If he was wrong,
he will be rewarded once.
But when he's mistaken,
we should not follow him.
We should not follow him.
Yes.
He will not be punished. He will not
be
held accountable
for such a mistake,
but we should not follow him
and do
the mistake which he
which he made.
So the Muslims tries to understand the truth
and utter a statement of disbelief,
a scholar.
And he made a statement of cover.
That's why you need here to be very
careful
to differentiate between
the action and the action,
the doing and the do doer.
You have to
separate
the action from the actor.
The action is cover, but not necessarily
the one who said it is covered
for many reasons.
And that's why my dear brothers and sisters,
I want to
to understand.
And all these classes we are,
learning and going
through these different books.
So when
we are saying whoever does this is a
kafir or mujalik, etcetera,
This is talking about
the general
ruling
expert,
not a specific one.
So we're not talking here about the application
of the kam.
The application of the kam,
who applies the rulings of the
Sharia, not us, not the not
the.
It is the judicial system,
the judges,
the.
He is the one
who is going to apply,
and he is the one who going to
look into the matter.
What we have to do if someone is
saying things that are,
He's actually,
denying what is known of the by necessity.
We just we need to record what he
is saying,
and we have to document it,
and we have to have eyewitness,
and then go and file a case in
the court,
the court of Sharia.
And now it is in the hand of
the judge.
So it's going to bring that person,
and they will leak into the issue.
If he has doubts,
they will clarify his doubts,
and they will explain to him.
After
clarifying his doubts,
removing his chibwehat,
and he has no more excuses,
if he or she insists,
then this body of judges
is going to announce
and issue the hokum
that this person
has left Al Islam,
and then this case will be
documented,
and then it will be handed over to
the executive
authority
to apply and to,
the ruling and to execute this person.
So you have to keep this in mind.
There is a systematic approach to these issues.
Not that you start, okay, issuing
a account.
Oh, he said this is a cover. He
said,
hey.
Be careful
because
a person might say something, and that will
not make him a kafir, and you consider
him kafir,
then one of you is a kafir. He's
not a kafir, then you will become the
kafir.
That's why
Sheikh Islam has
been saying he mentioned and the scholars they
mentioned.
That you when it comes to the individual,
to the person himself,
you do not
you cannot say he's has left Islam.
Unless
there are conditions fulfilled, the conditions of apostasy
are fulfilled,
and the and
the doubts are clarified.
K? So this is very important.
So the third benefit is that if a
Muslim starts to understand the truth and utter
the statement of disbelief
without realizing
that it is disbelief, it is.
Then this pointed out to him,
and he is corrected, like here,
Alisa
Salaam, they said this statement,
and they didn't know it discovered.
So Musa Alisa Salaam corrected them.
Those
those new newly reverted Sahaba,
when they say that statement,
the prophet
selected them.
So
this scholar
said something which is covered,
then
this pointed
out to him, and he was corrected.
And he repents immediately.
And he said, I
didn't mean that. It never crossed my mind.
This idea never crossed my mind. I didn't
mean it.
Yeah. But that's what you
said. I stopped for a while, how they
I didn't mean it. That's why you have
to be
careful.
That's why the Rolam, they say,
Lazamil
What can be based on
what can be based
on one's statement,
not necessarily,
is the belief of that person.
Not necessarily.
I said something,
and this statement can mean that thing something.
And immediately, you judge me.
And he say, he said this and this
means this, so he must be like this.
Oh my god.
It's not like that.
Nazim Powell, Lisa Powell.
What you can deduce
and base and judge me according
to that statement,
not necessarily
that's what I meant.
Because a person must some say something, and
he was not he's not aware about what
he said
or the consequences
of what he said.
And you
immediately take his statement
and
deduce from
it that this statement means this.
This is the implication of it. He must
believe this, and he and then
you start
judging him and start accusing what he has
he has in his heart as if you
know what is in his heart.
And this means
something wrong with this person
who is just trying to, as they say,
to hunt in troubled waters.
And this is what you see on the
YouTube
and you see on the net.
They quote out of context.
They come to the whole lecture.
Just take that statement,
clip it, cut it
so the context is not there,
and then they go and they ask,
Scarlett, oh,
Sheikh, what do you say about the person
who says this?
And the sheikh,
he gives the answer according to that statement.
And then they take this answer, and they
say, he say.
Sir and sir, say this, and this what
the alim say.
Our sheikh Hanbali
he knows this trick,
and those
people who have this disease in their heart.
So they used to go to him in
Jordan
with I see,
lectures recorded
and audio tapes,
and they would forward the tape,
and they would play shift. What do you
say about this statement?
And they play the the tape.
Shift.
He
knows all these games.
He would tell them,
let us hear it, what is before what
he said before that.
Let us see what he's talking about, in
what context this is said.
K?
So
we need to be very careful.
Now someone said something
immediately.
You say, this what you said, and that
means he believes in this. So that means
he advocates it. That me oh,
and honestly, because you yourself now is the
party, the judge. You yourself.
When you should not do that.
What you have to do, what you should
have done
is to ask this
person to pick up the phone to talk
to him. Okay?
And yet one of your talks who said
this,
did you mean this?
Say no. I don't have enough stuff for
a lot.
I didn't mean that. This is a slip
of a tongue. I didn't mean it.
Exactly that you
you reminded me and you mentioned this to
me, and I will correct it and I
will explain to the people.
Or you write to the person.
This what he should do.
So here,
he said,
then when this pointed out to him and
he repents immediately,
Such a person has not committed kufar, though
what he said is kufar. What he said
is kufar.
And this is what occurred with the children
of Israel and the companions.
The reason
they were their prophets,
Musa Alai Salam and Mohammed
Alai Salam
did not consider them.
Disbelievers because of their ignorance,
and they did not do the action. They
just asked.
So this what occurred with the children of
Israel and the companions when they asked the
prophet
to allocate for them that.
Also, this is study
teaches us
So this also teaches us,
and this is the last benefit from the
two incidents,
that even such a person
though he did not become a disbeliever,
even such a person
does not enter into disbelief, he didn't become
a disbeliever.
Yet
he should be rebuked,
rebuked
and reprimanded
severely
as the prophet
did
and as Musa alaihi salam did.
Both of them,
Musa alaihi salam and the prophet,
they rebuked the people,
reprimanded
them,
warned them
that what you have answered, what you have
said is so horrible,
so
horrible.
How do you ask
to worship someone,
a deity other than Allah?
You forgot
our god?
Our true deity who just saved us from
the pharaoh,
and now you want to worship other than
him?
So Musa Al Salam, he was tough on
Bani Israel.
So he rebuked them. He warned them.
And the same thing, the prophet said,
he objected, said, in
So he blamed those
companions
who made such horrible
request.
Said you have just uttered and said something
exactly.
By the one in whose soul is my
in whose hand my soul is
the same as Banu Shahi's side.
K? So it is very, very important
that if someone
said something wrong, which is shirk,
that he has to be rebuked and got
remanded
severely.
K?
So that
people
should know that this is a serious matter,
cannot be treated
lightly.
May Allah
guide all the Muslims to the haqq.
May Allah guide those Muslims who are not
on the right path.
Allah bring them
to the and
make them die upon
the and may Allah
make us die upon
the and make us
leave this world and utter the last thing
in this world, the word of the Tawhid.
And
may Allah subhanahu wa ta'ala keep us remain
steadfast
on this beautiful deed,
al Islam,
till we meet him,
and he is pleased with all of us,
I mean.
May Allah
forgive us our faults and mistakes and ignorance.
And may Allah unite our hearts and may
Allah reward all of you, my dear brothers
and sisters, immensely
for your patience
and attendance.
We have received some questions already. As usual,
brothers and sisters, please send in your questions
fast.
And also
raise your hand if you want to ask
a verbal question.
The first question, Sheikh,
JazakAllah Khair for your lecture. May Allah increase
and protect your knowledge
and health.
Ameen, my question is regarding the explanation,
the answer of
of scholar to the question regarding the prohibition
of the vaccine.
If I understand,
from the book,
they wrote it in English. Here is written
that
scholars agreed that vaccine should not be taken
as it may increase the possibility to catch
the disease or maybe the catching the disease
due to taking vaccine
may kill a person and therefore help to
kill himself.
And this answer was based on the verse,
Surat Al Isra
36.
You should not follow anyone blindly in those
matters of which you have no knowledge.
So what's the question?
They didn't ask a question, but this is
regarding,
I mean, my questions
the explanation, Sheikh. The explanation
of the answer of the scholar to the
question
regarding the prohibition
of the vaccine.
You see the issue of the vaccination,
okay,
it is left not to the scholars,
it's left to the experts in the field,
the experts in the field.
Who are the experts? The doctors,
medical doctors,
the experts in this.
So the experts they
explained to the scholar
the whole process of vaccination
and what how do they do it, and
what does the vaccine do?
And the scholar is listening to the experts.
So after the expert finished
explaining
the whole issue,
then the
Fakir, the Jewish,
because now people they want to know
what is the legal
verdict regarding this matter.
So here, the
scholars
will look
that is this issue.
Is there any explicit
evidence
about it
in the Kitab and the Sunnah,
and it goes against it?
If the answer yes,
then the answer will be very simple. It
is haram.
Because
the Quran is saying this, the Sunnah is
saying this.
For example,
if a doctor tells me
I have kidneys
stones in my kidneys, so he tells me,
you know what? Beer is good to drink
beer because that will help to bring out
the stones.
So he's telling me that he's recommending
hamot for me to drink.
Should I
obey this doctor?
No. This is what the doctor says.
So now this opinion of the doctor has
to be checked according to the
the revelation.
So we checked the revelation,
and we found that the
was asked similar question
by a physician, by a doctor.
Can I use alcohol
for
medical reasons
as a medicine?
And the
The hammered itself is a disease in itself
and not a cure.
So
the answer now is clear. It is halal.
Though the doctor is telling me
it is
medicinal. It is
it is good for you.
As some doctor, they say,
little wine after
dinner, after lunch is good.
K?
So coming to the issue of the vaccination,
and especially nowadays for the
okay. Let us leave the
about COVID 19.
Vaccination,
you know, there are 2 schools, and they
are
different conflicting
ideas
and opinion
between these two schools.
One school is saying, you should not
go over
the vaccination.
Doctors,
experts,
and the other
the communicator.
Now when we come to the COVID nineteen,
go to the net and you will see
the different opinions
between these leading
expert
in the area.
So here, the the you'll find even the
the
the will be also if a scholar
accepts the opinion of those who are saying
this is pandemic
and this vaccine helps to reduce the harm
and help to reduce the spread of the
disease and
all that.
Based on these things, inputs,
he says, yeah. Go ahead. I'll hedge for
it.
And some of the,
they already,
they they themselves
have taken the vaccines.
K?
So this is how the the the the
and,
and the and the, experts in different disciplines
work together.
They asked the experts to explain to them
what is it,
and then finally, they say, okay. Your role
is over now. We understood now the matter,
and then they will
see where and they put it under the
Sharia microscope
and what the Sharia says.
For example, cloning. Is cloning halal?
K.
Can we clone human beings?
That's a no.
How about artificial insemination,
test tubes?
All these issues?
And they have attended some of these,
conventions.
Okay?
And they saw
the conversation.
So the first, they will ask
the experts, the doctors to explain,
and they are listening.
And when now
they have understood the matter thoroughly,
There you will. Look into the Sharia and
see what the Sharia says about that.
I hope this is clear to the questioner.
Yes. Inshallah, it is clear, Sheikh. Next question.
May Allah reward you for sharing the beneficial
knowledge. Amin.
In my daughter's house,
money disappeared from a pouch,
and only the husband and wife know where
the money is kept.
So when no one is stealing,
then what must we do in such a
situation?
So what's the question? Who's the team?
I
see what I see I see one of
the 2
or a third person
who manages
to sneak and get the key and and
knows the place.
Or you want me to tell you till
the coupon took the money to go to
the mall?
So people those people,
the husband and the wife, they should they
know exactly what's happened to the money.
And when you put money in somewhere, if
you are afraid, maybe
they
can steal and take it and give it
to somebody. Say, miss Mila, when you put
it, that no one can no shit on
can get near to it.
Okay. The prophet said, you close your the
door and you say bismillah. They cannot unlock
that door. That's how weak the shayateen are.
Next question, please.
Also maybe they may have miscalculated
when they put the money there or something
like that. Forgot.
It happened.
Yeah. Took money, you spent it, and you
forgot.
And then you say
when you count,
what happened to the money?
You forgot that you took part of it,
and you spent it, and you forgot about
it.
Nah, Sheikh. Okay. Next question.
Sheikh, in some cultures, people take words out
of context and they end up making bad
dua against the person.
What is the ruling of such duas and
and will that du'a affect the person?
See, Allah
is just.
He will not accept the du'a from anyone
who is,
I mean, transgressing,
Who's just,
making God against someone
who doesn't deserve that one? Allah will not
respond to that. Allah is just an adit.
K? That's why it is haram.
It's haram to
to make a dua against your brother
without any reason.
It's haram.
It's a wound.
That's why we're going to to learn, Insha'Allah,
and this Keshav Shaba'at, a lot of things.
We need to verify always we verify.
You don't follow the the, the done, the
guessing.
No.
Next.
The next question.
Hate the sin, not the sinner. Is there
any basis of this in Islam?
Of course.
Of course.
A Muslim can be
loved and hated at the same time,
same person.
We hate
the bad part of him, and we like
the good part of him.
The Prophet
when
the Sahabi who drank alcohol and many times
he was lashed,
and one day one of the Sahaba, he
cursed him,
said,
the prophet objected.
Messenger
should be loved.
That's why every Muslim should be loved.
Even those our brothers who are practicing some
bidders, we love them.
We love
the good things that they are doing
and we
hate the the lala, the misguidance, the biddah
that they are
doing.
And we give them their rights as Muslims
because they are in within the fold of
Islam.
That's why we play behind each other.
When one of them
dies,
we attend his janaza.
We give condolences,
all these things.
So it's the same person can be loved
and can be also hated.
So we love the good thing,
and we hate the bad thing.
So we don't have something
if you made this thing, you commit this
sin, finish. We'll cost you out. That is
not the belief of.
That's the belief of the Hali Gites, the
Hawari.
The Hawari, if you commit a major sin,
finish, you are a coward out of Islam.
Islam doesn't say that.
Islam doesn't say that.
So the holiday, they believe the one who
perpetrates
out of Islam. You've done kalpah, you're a
kalper.
So Adesina refuted them. He said, if he's
a coward, you know the ruling of the
cabal, capital punishment.
But the one who drinks alcohol is punishment
to be lashed.
That this is a an explicit evidence that
he's not a coward.
K?
Or if he commits because
the,
he
he talked about the
the.
The woman who committed and she came to
the
and she was pregnant, and the told her,
go
until you deliver. And then she came and
she said, go and breastfeed your child.
And she breastfed the child for 2 years,
and then she came, and the child had
a piece of bread in his hand to
tell the prophet
he doesn't need me anymore.
And she was stoned.
And the prophet
he praised her and he said
the Tawba she made if it is distributed
among many households of Medina,
it will suffice them.
So, yes, there is a place for that
in Islam. There's a place for it in
Islam that the Muslim can be loved and
can be hated at the same time. So
we love the khair he has and we
hate the evil part and the evil dealings
he has. Is this clear to the questioner?
Yes. Inshallah. Very clear, Sheikh.
Next question.
Is it permissible for one to write in
an acknowledgment
of a student's thesis or project?
I dedicate this word to Allah and then
to my parents.
Please, I need more clarification.
If this is just that this is normal
in the,
people, the scholars and the authors in the
preface,
Okay? They will make this,
dedication.
Okay? And they praise those who help them
in making this,
project
fruitful
and to come to,
into
existence. K. So they would praise those who
help them. There's nothing wrong with that. This
is
known in the in the
and the norm of the authors,
the Muslims, and the scholars of Islam. Next.
Next, Sheikh.
Okay. I am confused as to when to
resume salah
when it comes to the Hadith.
Number 1,
if I'm clear, but the white threat comes
after 2 to 3 days,
do I wait or just take
and pray?
Sir, this is about menses.
Yes, Sheikh.
Okay. So listen to me, my dear sisters.
As Aisha used to tell the woman,
the woman used to tell send
pieces of cotton with traces
of
blood
as
sandals
to the expert.
The color. Oh, Aisha, look.
Am I clear? Can I pay?
So she used to tell them,
do not start the salah until you see
the white sign
as clear as the silver.
K? And this is normally what happened.
Many for 1, not all women, some
After
when the period is over, then this
the uterus will start secreting this
whitish fluid.
So then that is the sign
that you are clear
and you can you take a shower and
you start to pray.
Some women,
the sign of purity for them is different,
dryness. They become very dry,
very dry.
So when you are dry and you know
the number of your days are over,
then you take a shower and start to
pay.
If you are having con continuous bleeding,
if when you are getting your period,
the color of the blood changes that will
be a sign.
K? Because normally the blood of
the period
is black
blackish.
So then when it becomes reddish
and the number of days that normally your
period you know your period,
that could be the sign. So take a
shower and pay.
So now if you get you saw the
sign of purity
where the dryness of the
the
white fluid,
then you take a shower and pay.
After that, if you see any colored muddy
or any other fluid,
one day later or 2 days later, you
just ignore it.
As
said,
we used to ignore
and not to consider
the muddy fluid
or yellowish fluid
after seeing the sign of purity.
Is this clear to the questioner?
It's clear, inshallah, Sheikh. Next question.
Sheikh, how should our behavior be towards non
Muslims in general?
Is Alwala wal Bara'ah directed towards all non
Muslims
or those who are open enemies of Islam?
What Al Wala explained
that you hate the kufar,
and you hate what the disbelievers
and what they are doing.
And this is something,
in my heart.
And the kuffar, there are categories.
There are those who are we are living
with them.
K? Or those who are living in our
country, for example.
And this is called Muahad.
So there is agreement
with his country
so that he's living in our country.
So such a person
should be protected,
and no one
should harm him.
The same thing as Demi, another category.
Demi,
the one who
lives among the Muslims, and he
gives the task,
the tax
sorry, the tax to the state, the.
So should be protected,
and he can practice his
his his belief, his religion.
Okay. So Islam protects their
synagogues,
their monasteries, their churches,
and you don't wrong them,
and you don't harm them,
etcetera, and you deal with them,
normal,
activities, transaction, business transactions,
respecting them as neighbors, giving them their rights.
And that's what our prophet told as he
interacted
with the
the kuffar in Medina.
He signed with them an agreement.
He,
had business transaction with them.
He
left this world when his,
armor was with the Jew
as mortgaged for
food he took for his family.
He
was invited by a Jew, and he accepted
the invitation.
He visited the Jewish boy when he was
dying,
So we can interact.
And there's another category, and those are the
combatant
in the battlefield.
That is different.
That is different in the battlefield.
Then the battlefield
the only
means of communicating
are the bullets
and the souls.
K?
But then, even in the back of the
field,
when they are captured as captives,
Islam
has an outstanding
way of dealing with the captives.
You treat them
with dignity.
Even
those who are wounded, you don't kill them.
Those who
are killed, you don't amputate their bodies.
You'll never find anything
like
the
standards and the ethics of a swan.
Cannot find.
We are civilized
Islam
and how we deal with the people. But
the problem that we do not know our
deen, this is the issue of the Muslims.
So now
you are living among them
in the west or in America, wherever.
K?
So you interact with them.
You have to interact with them, and you
have to be
a role model and good example
so that when they see
this outstanding
character,
they start to like you and they start
to ask you,
and they use
they become Muslims.
How do you expect
them to become Muslims
though his next job,
and when you leave your house, you do
like this.
Is this the character of and the manner
of the Muslim?
The
used to tell his wives
whenever they made a puff soup
and keys the world telling it so we
can distribute to our neighbors.
Abdullah bin Umar, he
slaughtered a a sheep or a goat.
And then he told his his family, do
not forget our neighbor, the dew. Send him
some
meat,
and that's why.
Read the history.
The non Muslims,
when they lived under the Islamic state,
they felt
that is the peak
of happiness for them.
Peace.
Respect. Harmony.
The Jews
the Jews, they left
with the Muslims in Spain.
And when the Muslims left Spain, they used
they said, hey. Take us with you.
So they asked
the Muslims to say, don't leave us behind.
They used they begged the Muslim. Please do
not leave us behind
because the Christians are going
to the city of house.
So the Muslim told them, well, come with
us. And that's why you find them in
Morocco
even today
because Islam
grants them, gives them
their rights,
and they can live in peace
with the Muslims.
This is our Islam,
and people should know about it. And the
Muslim, they have to
show
the beauty of Islam.
So my dear brothers and sisters, those who
are living in America, in Europe, in Australia,
whatever,
you are ambassadors of Islam
ambassadors of Islam.
So let the people see this
mercy
of Islam.
As Sheikh Islam said,
The people of Sunnah,
they know the true the truth,
and they have mercy
on mankind.
Next question, Arie.
Next question.
Okay.
I
was I was reading the news this year.
The management has announced that this year, woman
only without Mahram can perform Hajj.
Is there any basis for this? I'm really
confused.
They said only woman without a Mahram?
What are you
yeah. I was reading the news, and this
year, the management has announced that this year,
women only without a maharam can perform Hajj.
So not that, only women should perform Hajj,
but they can now perform Hajj without a
Maharam.
So who's putting this condition?
They didn't mention. However, Sheikh, this is a
wide
known news that Saudi Arabia has announced this,
the government.
Okay. Okay.
What we know in our Islam that the
prophet
said
that no woman can travel with Artemahara.
This is what we know in our Islam.
Next question.
Okay. The
the next question.
May
assalamu alaikum, Sheikh. May Allah reward you. Can
a woman invite family and a scholar to
her house for recitation
of Quran and duas after finishing her term?
That is 4 months 10 days after the
death of the husband.
This is.
This is innovation.
Next.
The next question
my question is regarding the hadith about the
single mothers being in close proximity
to the prophet
and them being referred to as the gray
cheeked ones.
Please could you explain this hadith and the
relevance of the gray cheek?
I didn't get the question.
The questioner is claiming there's a hadith
about single mothers
being in close
proximity to the prophet sallallahu alaihi wa sallam,
and they are they will be referred to
as the gray cheeked ones.
Great what?
Gray gray color, gray,
cheek. You know, cheeks.
Cheeks?
Yes, Sheikh. Yes, Sheikh.
Apparently, they'll they will be referred to as
the gray cheeked
ones,
and they want clarification.
What is the significance of these people with
gray cheeks?
I haven't come across any narration like that.
I saw the question on if the he
has the reference of this narration.
He can pass it to you and you
pass it to me and we'll come back
to her inshallah. Next. Okay. Next.
Now next question.
Dear Sheikh, I'm asking if a Muslim
died before repenting
or knowing an act of shirk Akbar that
he was practicing.
Shall having the day of judgment any leeway
from Allah?
He died
he died upon the shirk knowing that what
he's doing is shirk.
No.
Well, it's written it's written before repenting or
knowing
an act of
that he was practicing. So he didn't know
he wasn't
act of and
he died before repenting.
So this is up to Allah
if he is ignorant or not.
Okay? And no one explained to him. And
that's why
the,
there is something called.
Okay? So ignorance is an excuse.
Alhamdulillah.
And,
many of those,
Muslims who
do practice
some,
polytheistic
actions,
they are brainwashed
brainwashed
by the scholars themselves, those who are telling
them it's a
day. Big turbans and
so they tell them this is not cheap.
Only those who had this, they are saying
the Czech, but it's not. It's.
It's.
And then they they
mentioned to them many fabricated
and
narrations.
So how then this small guy will know
when this big guy with the big turban
is telling him it's okay?
So their matter insha'Allah is with Allah,
and may Allah guide those who are still
alive. Next.
Amin, next question.
Sheikh,
when we follow the sunnah acts before going
to bed, we are in the protection of
Allah. Also, the prophet told us to wash
our hands and expel water from our nostrils.
Do the shayateen still sleep in our nostrils
even after doing the sunnah acts?
No.
When
you
sleep and you,
the, read Archer Kursi and take Google before
you go to sleep.
So the whole night you are protected.
See, I think they don't come close to
you.
An angel
spends the whole night with you and beg
the whole night to protect you. Next question,
please.
The next question.
How do we cater for animals like dogs
and pigs if we cannot keep them in
our homes in order to follow the act
of having mercy for those on earth?
How do we what?
How do we cater for animals like dogs
and pigs if we cannot keep them in
our homes
in order to follow the act of having
mercy for those on the earth?
First of all, we have to know the
ruling of having dogs and pigs.
K? A Muslim cannot have
pig or swine.
That's Haram.
K? Regarding dogs, Muslim also should not have
dogs except
if it is for guarding,
like a watch dog
or for
helping the shepherd,
Okay? To bring the flock.
Otherwise, every day,
one period
of your Hasanat is gone if you have
just a dog at home
for entertainment.
That's because you love to have pets. You
have to love to have a dog.
So that's not allowed in Islam.
So if you have the dog
just to protect the house and to
alarm you when there's someone and there's a
thief, the dog has to be outside
the the house,
like in the yard,
and there is a pen for it.
And you take care of the dog and
you feed it.
But the dog should not enter the house
because if there is a dog inside the
house,
the angels of mercy,
do not enter such house.
Is this clear to the questioner?
Yes. Insha'Allah, that is clear, Sheikha. Next question.
Is there any difference in Artida or Manhaj
or both
are the same?
Uh-huh.
They are different.
That's why I'm being
I am blessed
being requesting you guys
to start learning Arabic.
But
as it seems that my words
are so far,
they fell on deaf ears
without learning of the Arabic and you will
not understand your Islam
profoundly.
So again, I will beg you again, learn
Arabic.
Coming to the question,
in Arabic, no two words that are synonymous.
This is the richness of Arabic language.
The words are unique, and the Arabic language
is so rich
so rich.
So Manhaik means way.
Manhaik
means what?
Way.
And and if you go to,
the Morocco
or Tunisia,
you'll see
Manheim
or Naith
for for the road road this number Naith
in this number. Which means the
way.
So so that is the meaning of the
word manhad, the way.
So when we say manhad just salafasaleh,
the way of the
the forefathers, the past predecessors,
the way of the Sahaba, the way of
their students, and the students of their students,
the way of the 3 generations,
way of what? The way
through which they understood the Quran and the
Sunnah.
That's why I say,
The way
by which they understood the Kitab al Sunnah.
That's why we followed the way and followed
the
methodology.
How they understood the ayaat, how they understood
the Quran, and how they understood the Sunnah.
Akida is different.
Is the set of the belief that you
have in your heart.
Set of beliefs in your heart. I believe
in the day of resurrection. I believe in
the angels. I believe in
meeting Allah. I all these things.
All the issues of beliefs, that is.
So the is
that
sect collection of beliefs,
which is tied. That's why it's called
from
means to make a knot.
See?
I'm going to make a knot. You see?
So now I formed
this knot.
This knot is called
It's called what?
From the verb
to tie.
So
means something tied
tied.
So that set of beliefs which is tied
firmly
in your heart is called the.
So the is the the doctrine
the doctrine.
So we have
the doctrine
of,
doctrine of monotheism,
the monotheistic
doctrine,
Then you have
doctrine
of holy trinity.
So every human being has.
Certain
ideas,
certain beliefs,
he has.
That is his aqidah.
The aqidah of the Muslim
is aqidah tawhid, believing in the oneness
of Allah a.
Christian has Aqidah,
but the Aqidah of the Christian,
the doctrine of the Christian is the holy
trinity. He believes in 3 as 1, the
father, the son, and the holy ghost.
The atheist has Aftida,
and he's Aftida that there's no god.
That's what he believes,
etcetera.
Is this clear to the questioner?
Yes. Insha'Allah, Sheikh is clear, Insha'Allah.
The next question?
Is it praiseworthy that a group of youth
who had organized a cycle trip to a
destination
6 to 7 hours away,
so they set off earlier
from their city and stopped to pray jumuah
together outside, outdoor by the woods
halfway
when the time arrived.
1 of the young organizer made a
and led the prayer.
Is this acceptable, or must they pray Jumuah
only inside the masjid building, Jazak Al Wakir?
No. They are travelers. Actually, a travelers, there's
no jumuah for that on them. But if
they decided to pay jumuah and die? Now
they are going, for example, for a picnic
or for camping, and
on the woods, they decided to play the
jumah.
Even if they are 3, they can play
the jumah. 1 will,
give the chutba, and the
2 will listen to the Khutba.
There's nothing wrong with that.
Insha'Allah. Next.
Okay. Next question, Sheikh.
Dear honorable Sheikh,
is it true that Surah Al Masad
Allah revealed
more than 10 years before Abu Lahab passed
away?
I'm not sure of this. I'm not sure
of this, about the exact duration.
Next? Okay. Next question.
I read a hadith that Tawba will be
accepted until one reaches 60 years.
My question is why 60?
No. There's nothing like that saying
if you reach 60, Tawba will not be
accepted.
The havi says that Tawba can be accepted
as long as the soul doesn't reach the
throat.
But maybe here again misunderstanding
of some narrations
that Allah has given enough respite,
enough
excuse.
Okay? Enough chance for the person
who's sinning
till he reaches the age of 60.
Which means this is a warning. Allah has
given you enough time
for you to repent.
So it is high time to quit singing
because you are almost there on the verge
of the grave.
So maybe the narrate the, the,
questioner read something similar.
And many, many of the translations
are really
horrible,
and they give the wrong meaning.
Next question, please.
The next question.
Sheikh, is there a such thing as tariqa
in Islam?
Tariqa?
Okay. The question I was talking about tariqa
sufia,
the Sufi order.
K? This what I think the question I
meant.
So the Surbhi's, they say you have to
have a sheikh
who will be your spiritual
tutor,
and through him
you will reach Allah.
That's why there are many Sufi orders and
many tariqahs.
And we, at Hashanah, we have only 1
Pariqa,
and that is the way of the Prophet
and he is our tutor
and he is our teacher
to Allah Azza wa Jal, and he is
the one who if we follow Him,
Insha'Allah
we will reach the Jannah
and we will be with him insha'Allah
in July.
Because all these Sufis
orders,
if you study them
and if you
read their literature,
you will see many things that that align
with the Kitabat Zulu.
This is the minimum I can say,
though there are many things there.
And they are saying this is a very
famous among them.
They are saying
The number of the ways to Allah as
many as the breaths of human beings.
Many, many ways to reach Allah.
And we know in the Hadith of the
prophet
he read he he drew a straight line.
The prophet
he drew a straight line.
Then he drew short ones on both sides.
And then he put his finger on the
long one and said,
This is my state path. Follow it. And
do not follow the other branches,
Subbu,
that they will lead you astray.
And then he said, this is This
is the path that will take you to
the Jannah.
And those shared cuts
said these are Subullah Gulad. These are the
ways of misguidance.
Upon the entrance of each one is a
shithan calling to the hellfire.
So the prophet
made it clear. He said the way to
the Jannah is only one path.
All these other branches, other ways,
the ways of destruction,
the ways of the
the ways of misguidance.
The Sufis are saying the opposite.
The Sufis are saying
the haqq is in the center of the
circle.
A circle
the center is the truth.
So from any point on the circumference of
this
circle, you can reach the center.
So the ways to the hack as many
as the points
on the circumference of the circle.
That's why they say
the ways to allow as many
as the *
of human beings.
And the prophet
said it's only one path.
Whom should you want? Whom should you follow?
The the one who said it is one
way or those who are saying the waves
are as many
as the breaths of human beings.
So the way of salvation is 1.
The way to the jannah is 1,
and that is to follow the footsteps of
the prophet
and his companions.
And as Ibnuqayim
mentioned in his
For 1, that's Allah be 1,
in one
in one way, the way of the prophet
I mean, the way of the truth and
the way of iman. May Allah guide all
the Muslims
to follow
the footsteps of their prophet sallallahu alaihi wa
sallam. Ameen.
Next.
Ameen, next question, Sheikh.
Okay. Sister is asking if we asked
about
the gray cheeked ones because she missed it.
We don't know any hadith as such. If
you know the hadith or under reference,
send it to us.
The next question
in Surat al Iskom. Sorry. I would like
a piece of advice
for the brothers and sisters.
Please, my dear brothers and sisters,
whenever you hear
someone saying the prophet sent,
ask for the reference.
And never
start
conveying
or sharing
or transmitting
without making sure it is authentic and that
the prophet said it.
But just receiving or hearing and then you
start sharing, you are sinful
and you are lying against your profit.
So never ever
send or share
any hadith without
checking its authenticity.
If you are sharing
hadith, which is not authentic,
and you're saying the prophet said this, you
are lying.
And the one who lies against his prophet,
the prophet
said,
let him get himself ready to have his
seat in the hellfire.
Yes, Safin. Go ahead.
The next question, Sheikh.
In Surat Al Isra, Allah said Banu Israel
would cause Fassar twice. Has this passed already
or is that yet to come?
The next question.
My question is if a person is doing
good deeds
and his nafs
instigating
him to do sins and he's doing it,
where actually he's lagging, why not he's not
stopping
himself. What should he do
in the situation to stop doing sins?
K. Struggling.
Striving.
Don't give up
and work on your iman.
Enjoy the sweetness of the iman. Once you
start tasting the sweetness of the iman
and that sweetness overcomes the sweetness of silt,
then you will quit cynic.
Because the
the
the,
the sweetness of doing good deeds
will overcome
the
momentous weakness of.
So work on your iman and the and
never give up.
Never give up. And to have this feeling
of guilt
is a good sign.
And the prophet said, another more Tawba. Remotes
regret is a sign of Tawba. Repentance is
a repentance itself.
So never give up. Carry on doing good
deeds,
And if you relax
and fall,
jump and get up
and repent
and continue.
May Allah
send in your iman, and may Allah
gives you the and may Allah
make it easier for you to quit sinning.
Next.
Men. Sheikh, next question.
Assalamu alaikum Sheikh. After completing for
miss
10 days,
what is next if she can't invite?
I want her to do the right thing.
I didn't get the question.
I think this is related to the,
related to the question of inviting
scholar to read Quran after the passing.
Okay.
This
this thing, after completing 4 miss 10 days,
what is next? If she can't invite,
what should she be what should she be
doing?
Nothing.
After finishing the waiting period,
4
months 10 days, she takes a shower,
and now the morning period is over,
and she can get ready to, get married.
That's it.
Everything is halal for her now to lead
our normal life.
Next.
Next, we'll take a question from Hussein Belo.
Please unmute your mic.
Earlier I typed your question, and I went
to pray. I'm not sure if my question
was answered.
So I would like to ask the question
again.
So, Sheikh, my question is I have 2
questions.
What was the question?
When we when we follow the sunnah arts
before going to bed, we are in the
protection of Allah.
Also, the prophet told us to wash our
hands and expel water from our nostrils after
waking up.
So the thing is that,
we know that the shayateen sleep inside our
nostrils. Then after doing the sunnah arts, do
they still sleep in our nostrils nostrils when
we are in the protection of Allah?
Yeah. The hadith says that
that when you get up, you wash your
hands
and you blow your nostrils, etcetera?
Because the sheddan swept over his note.
Yes.
So what's the question?
What I'm saying, Ashish, and there's and before
going to bed, we recite the the the
the the 3 posts Okay. I got it.
I got it even if the if the
sheddal slept on that particular place. And when
I got up, I I, I,
blew my nostrils.
Okay. So there's no harm. It's not going
to harm.
Alright, Shay. Then the second question.
Uh-huh.
We are not allowed to keep dogs and
pigs and some sort of animals with us,
but we are ordered to have mercy upon
them.
Yeah. I I suspect this. I said the
pigs haram to have them.
It's not a matter of
fact Yes.
Yeah.
So how do we have mercy on them?
Like, how do we cater for them if
we can't keep them in our house? Do
we leave them in the wild, or
we have settlements for them? You see the
animals in the wilderness.
Okay. Okay. So we don't,
kill them
for gain.
We only kill these wild animals if they
attack us.
Okay?
Okay. Brother Hussain, you can also watch the
video after the recording, and you can see
that the questions were answered previously.
Yeah. That was our final question.
Yeah. That was our final question.
If you'd like to conclude.
Guess I would like to add to this
question.
The,
the Muslim is always,
I mean, has this
Rahma in his heart and merciful heart.
So,
as you know, Buharayrah is called the father
of the kitten because he has a small
cat,
kitten, and he used to give it the
the
water and milk. And, also I think what
I would do that also,
when the cat he would give the water
to the cat,
and the cat he can have at home,
no problem.
And, and the prophet, he told us about
the woman who locked the cat
in a in in a room
without food and the cat died, so she
entered the hellfire because of that.
K?
So it is haram
to
block animals and not to feed them.
And also, he told
the prostitute, she gave
water to the thirsty dog, and Allah Subhanahu
Wa Ta'ala forgave her for that.
So the Muslim has Rahima
in his heart, and the
the prophet Sallallahu Wa Salam,
one day he entered the farm in the
Medina of the Ansar, and there was a
camel.
And the camel when the camel saw the
prophet
started to cry and make a noise.
Till the prophet
came to the camel, and the camel spoke
to the prophet
and cried.
And the prophet he put his hand in
the ham,
and he called for the owner
of the camel. And he said the camel
told me that you are
overburdening
it,
making it work
a lot, and you don't feel it well.
Take care and feed
it. And another
trip, the prophet was traveling.
And the Sahara, they found some small chicks
of a bird in the nest,
so they took the small birds.
The mother
of the chicks the birds came
and start hovering
around the,
flattering its wing.
The prophet
realized, he said, who frightened this one?
They said, we took it its chicks,
said,
give them back to to it.
So this is our Islam.
This is our
Islam.
Allah subhanahu wa ta'ala also
in the Hadith,
he blamed one of his prophets.
He blamed
and rebuked him
because he was bitten by a by an
ant,
an ant bitten.
So
out of anger,
he burned the whole colony of the ants,
and the law blamed him for that.
Because this colony of ants, they're praising Allah,
and you
killed all of them because of 1?
So this is our Islam, my dear brothers
and sisters. May Allah
make us understand this beautiful deen and share
it with others,
and may Allah reward all of you immensely
for your patience and attendance. May Allah bless
you.
Bless your family, protect you, protect your family
from all
ills, from all evils, from all pandemics.
And may Allah grant a quick recovery for
those who are
affected by COVID 19.
And may Allah
keep us to remain steadfast on this beautiful
deen
till we meet him, and he is pleased
with all of us Ameen.
Until we meet
in the coming session,
I leave you
in Allah's company and protection.