Salem Al Amry – Lesson 34 Weekly Class Virtues of Islam
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AI: Transcript ©
It's beautiful to see after such a long
time shift.
We are very happy, Sheikh, to see you.
To benefit. And, we ask
all that we did in Ramadan.
I'm.
So,
chef, we're ready when you are.
I'm ready.
Thank you. Please begin.
Brothers and sisters.
Welcome back after a short Ramadan
break,
to our weekly divorce with.
I will pass the mic and the screen
to the chef,
and the chef can begin
This is our weekly class
for God in Islam
virtues of Islam.
The last time
we talked
about
so far as man height of Sahaba
alihim.
The characteristics
of the companion's methodology
in understanding
the
like yourself.
Because this is very important for every Muslim
to
tread on the path
of the Sahaba
and to follow their footsteps
because they are the students of the prophet
and
they learned the from him.
And the prophet
and before that, Allah
attributed
to them.
He satisfied them
by saying
is pleased with them, and they are pleased
with the loss of. So
Allah is pleased with them
and pleased with their way
of
understanding the
and implementing
the.
The Quran
and the Sunnah, as we know, came down
in this sound in the Arabic
sound, so it was known to them.
And
on top of that, the parfaitullah
explains to them
anything that needs explanation.
So the first characteristics
of the manhaj of the salaf of the
Sahaba
when we say salaf, we mean the Sahaba
and the
the
3 generations,
which every Muslim should follow.
Because the prophet mentioned
the 3 generations
and he plays them.
So the first characteristics
of their methodology
of man height
that they follow
the rules
of
deduction,
the rules of inference,
how to deduce from the text the ruling,
and how to infer
from the text the ruling.
So they have a methodology
they follow.
If they come across
this is we have a cabin. Okay?
If they come across
a text
with a
which means
not
unequivocally,
mister Sharpe.
Which means it can mean
carry more than one meaning.
They take this text and places next to
the
marker, the unequivocal.
Then the meaning becomes clear to that.
So this is
very important that when you come across with
the,
the first is the,
then you understand the meaning
of this with
the. For example,
Allah says, in the
national It says
we who send down the the reminder, and
this is we who's going through.
So what is this we?
Can one render it in
the reassurance,
which means more than 1,
or it is the royal we that Allah
praises himself.
So when we take this and
place it next to
the
and your
your God is 1,
Then it becomes
clear
that Allah praises himself, and here,
this we is the royal we.
Also so this how you understand
the mutes haba *
by placing it
next to the mark.
Also, if you come across
a text and I or Hallease,
which is
not detailed,
not explained,
needs explanation,
then you look for the text that explains
it and the sales it.
Then that
becomes clear to you.
For example,
The ayahs in the Quran are so
many. Establish the prayer. How?
No
This
age. How should I pay? No. This age.
Why I choose the car and give the
car. How much?
I don't know.
Not mentioned
in the.
So what should we
do? We look for
the
other text
that explains this,
and it is the.
Here, the role of the
comes
to the picture.
So
the
explains to us how to pay.
So
it asks how to pay.
Suddenly, you play as you have seen me
play.
The same thing about the the explains to
us
the amount we have to give the
the car for tea, crops, the car for
tea. Life is shocked for everything.
Gold, silver.
This was you have to do. This how
does Wahhaba
used to do.
Then
if you come across
a text, which is general,
And you have to look if there is
a harsh text or specific text.
The is
general.
Is there any exemption or exception?
So from this
general
big circle,
certain elements can be excluded
because they are singled out and mentioned
in an another text.
If there is a text which is half
specific,
then we remove these elements. The exception will
be applied to these elements,
and the remaining
elements will
remain within the general
domain.
For example,
Allah
says,
So Allah says
So all these animals are made
for.
They are for
you.
So now we have a * says anything
which is
just
hold on.
This is what the Quran says.
Is there a text,
the real evidence,
makes exceptions,
or exempts some elements,
when we look through the will he found,
yes,
that
the made some
exceptions.
From the dead animals,
you can eat
the fish
and the locust.
So now
fish is halal.
Though when you buy it in the market,
it is
and
locusts. The locusts is
The same thing about the blood, the
So blood is made. Is there any exception?
Any type of blood can be exempted? We
is this for us?
We look to the sooner. Yes.
Liver and spleen.
Though they are major blood,
they have halal for ease,
providing that the animal is slaughtered Islamically.
This how you
understand when you have a a * that
is ungeneral
and there is another *.
So you apply both
*.
The elements mentioned in the specific * in
the half *
should be removed from the general
*,
and the remaining will remain. The elements that
are not mentioned and exempted will
remain that they are halal.
Also, the Sahara,
the differentiation
between the y and the wahid,
And this is where many
in the history of Islam went wrong.
Like the.
They did not differentiate between the and the
means
promise.
Means threats.
Allah does not break his promise,
but and
not necessarily
he should
do
what he
threatens,
his
service
that he will do to them.
He can't forgive them,
though
he threaten them
because he's the most kind, he's the most
merciful.
And this is
sign
of his perfection,
sign of his kindness.
Though he's able
to carry out what he
threatened them with,
But because his mercy overcomes his anger
and precedes his anger, he forgives.
The devious text,
myself are lies, politicized.
They did not differentiate here.
So to them, if someone
committed a,
then
he is not a Muslim.
That consider the one who commits measures in
Kabira
is.
The Muslims allies, let's say, in the dunya,
we can neither say he's a Muslim nor
he's a. He's in
between. Because in the, he's a. He's in
the.
So
because
they took the
that's
of the * that talk about
the
so
let's
them,
like,
as
promised
as.
So
they
are
worried.
For
example,
No back buys or slander will
enter
the. The one who
back buys or slander, he's a coward.
He will not enter the.
The one who commits. The one who drinks
alcohol. So,
they refuted them,
and they told them
this is what he is.
And it's up to Allah
either to punish them or to
forgive them
because Allah says
Allah
subhanahu wa ta'ala says Allah subhanahu wa ta'ala
says Allah does not forgive
shift associating
any personal attempt, and he forgives anything less
than that.
So anything else is less than the shift,
and it's up to Allah
And the sharia
gave different,
rulings
for the ones who commit major service.
We know that
the one who drinks alcohol
should be lush, not to be killed.
Because for the,
for the apostasy,
it's capital punishment.
The same thing for someone who committed,
his
hand should be cut,
etcetera.
The Sahaba,
the second characteristic,
they explain the by the and by the,
and this is very important.
If you want to understand the
explain the by the
because maybe Allah has all the mention
here
and.
And then he gave us a reference,
more information somewhere else, like
And in London.
So the is.
Also,
they understand
the
according to
the understanding
of the tongue itself, the Arabic language.
Because the Quran came down in the
in this tongue.
And you will not believe this, that many
of
the Libyan texts,
they went astray because of their lack
of understanding
and mastering
and knowing the
the different
patterns of speech
of the Arabs.
Also,
the
of the Quran
by the
like the Sheikh,
even
Abbas,
right,
has more precedence
over
the Sheikh of others.
Because Ibn Abbas, the the prophet
he prayed for him.
And he said
Allah give him
the understanding
of the
and teach
him the of the Quran.
That is what we covered last time.
Today, you will consider,
The shahaba
and the methodology
of the shalaf.
The avoid using
terminologies
that are ambiguous.
Let me
pause here.
The Muslims,
they were on the right track
following
the prophet
for 3 generations.
Then the deviation
started to take place.
The first deviation
happened among the Muslims is related
to the issue of Qajab,
issue of The
issue
of started by Rylan as Dimashvi,
and, of course,
the reason behind his confusion
that he was influenced by the.
So that was the early deviation
and bidder
in the
Aveda.
Of course, also the deviation of the during
the terrain of.
And this deviation,
you see, you you are
on
the right path,
then you start to deviate little few degrees
and then more degrees and etcetera.
Then what happened?
During the reign of the
Abbasid
or the abhisaid, so the abhisaid,
especially the reign of al Mahmoon,
The works of the Greek philosophers,
the Greek logic,
works of
Aristotle,
Plato,
Socrates,
were translated.
And here,
the deviation
increase.
Why?
Because you have to keep in mind
that the Greek philosophers,
The environment in which they
were living
is full of
superstitions.
K.
Gods,
goddesses,
gods are fighting each other.
As a matter of fact,
the reason behind
formulating
rational
rules
by
Aristotle
or by Socrates.
Because
there were a group
called
the
the
were using
their wits and their
smartness
to confuse the people
and to make them doubt everything,
Even to doubt your existence.
And you will not believe it that some
people, they say.
You ask him, do you exist? I
doubt.
That's him. I exist.
What's to do to such people?
That's right. The Muslim theologians have say, if
you come across someone like that, slap him
on the face.
If you say, ouch, you hurt me. You
say, I doubt that I hurt you. I
doubt.
I'm using your own
philosophy. I doubt.
K? Because you doubt your existence.
I just slap my I just moved my
hand in the air.
There was nothing there.
No. I was there. No. No. You are
not there.
Okay? Or take a knife or a sword
and say,
you don't exist. Trust me.
Move the sword because there's no one in
front of me.
So that's why
other social started to
form
logical rules
to
counteract
and to expose
the and
to save the masses
from their
deception.
Anyway,
so the
these works were translated.
Now
many
terminologies
were vague, ambiguous,
blows to the dean,
And
and they started applying the
these
rational laws and logical laws
to the
about to the right,
especially
the the attributes
of Allah
and the names of Allah
And that's where they went wrong.
Because if you recall,
we mentioned that
Allah is unseen, is right.
And
and life after death and,
these are unseen.
So they are beyond
the capacity
of the human mind.
So if we try to
thrust
and
force the end the mind to enter into
that area,
the mind will get lost,
and that's exactly what's happened.
But this is right.
Anything you say about the right
will be speculations.
You are just guessing, speculating.
There's nothing tangible.
You can say, this is it.
For example,
can we imagine the?
Can anyone imagine the?
Can our minds
imagine the?
Why?
Because our minds are limited.
Our minds function and work within
with the physical world,
with the material world.
So if you read,
there are palaces in the genre.
You will
compare that palace to the palaces, you know,
because you cannot understand anything more than that.
If you read that there are rivers in
the agenda, you will compare the rivers in
the agenda to the Mississippi, to the Nile,
to the claims, to the
the new etcetera.
So you cannot
because
man is imaginative,
but our imagination
is bound to our observations,
linked to what we see.
Anything we didn't see, we cannot imagine. We
cannot.
So Allah is right.
So it is beyond
our imagination,
beyond our understanding,
and the.
The.
So there is no way whatsoever
to know about
the.
So our intellects,
our
minds.
The only way to know about the right
is that the one
who created that and saying,
That's it.
That is where the revelation
comes to the picture.
Why?
Without that,
no way.
No.
To apply the human logic
for something unseen,
this is ridiculous.
Silly.
How can you talk about
you
something you don't know? You have no clue
about it.
You don't know it.
And you want to apply the rules and
the,
rational
methods you invented
for something you don't know.
Apply these rational
rules and logical rules
for something you know
within your
circle,
within this material
world. That's fine.
That is the domain
of the mind. The mind can function
within that domain.
But to think it's outside
and to take the rules that the mind
formulated
and apply them for something
beyond the capacity of the mind,
this is
something crazy.
This is irrational, illogical.
So the that's why the setup,
they avoided
using
these terminologies
which are ambiguous the ambiguous
terms and innovative terms
in
the methods of.
You will be surprised
if you read
in the books of by these schools that
are influenced by the Greek culture,
You will see these
terms
are used quite extensively
in the
books
of. You see, my dear brother and sisters,
Allah's
attributes,
and names.
What does this mean?
Allah's attributes
are extracted only
from the text, gisab and sunnah.
Anything Allah didn't mention and qualified himself with
in the Quran and sunnah,
we cannot apply to Allah
because
we don't know him. He knows himself better
than us.
So we only apply what he told us
about himself, subhanahu
wa ta'ala.
All what is mentioned in the of the.
So we don't
concoct
and invent
attributes
and qualities and attributes
to Allah.
For example, listen.
You will read in this in their books.
Allah
is not a substance.
Substance.
Or he is a substance.
K. This is from the Greek philosophy.
They
say.
Substance. Because in those days, the Greek, they
thought that the substance is something indivisible,
cannot be broken down further.
When we know today
that the substance can be broken down into
atoms and the atoms down into nucleus, and
the nucleus even can
can be exploded.
And this is made of neutrons and protons,
etcetera.
So these are terms you will come across
if you read the books of the
of these Zevi and Seth,
etcetera.
And your other
some substance.
A lot of a lot of well, all
and
accidents. What's this accident? Accidents is not
incidents or something events happen. No. Accidents, they
mean
a description
that or quality doesn't exist in its own.
It has to exist in some something else.
That's what they call it.
Which is the property of quality, not essential
to a substance
or object. It's not essential.
It's not something
integral
part of it.
That's why I say, out of this can
exist, and this can disappear.
K. Like,
health,
finish,
colors.
The color that is because
the color
does not exist in its own. It has
to
exist on something else.
The color can be shown only if it
is on something
material, then you'll see the color.
So the
of
the
body.
And that's why they
start
denying
the attributes of Allah
because
they are using their own
jargon,
their own terminology.
Just I may as I mentioned,
Allah says that there are palaces. There are
rivers
of wine and milk and honey.
But we cannot be making this. What is
common as you've been mister
Abbas of the Allah and Numa said.
What is common here is only the name
the name. Nothing more than that.
Nothing more than that. Only the name is
common.
Realities
are different.
When
says to the,
he has he
he's telling us there's nothing harmful in the.
He says, yes.
He said, there is.
Said.
The is there in the.
The is the root tree.
So he said
the so this Bedouin
understood
the lute tree in Arabia, which is full
of thorns.
So there is
in the so
they will have thongs like the he knows.
So the prophet
smiled and told him, no.
Didn't you read
what said about the sizzling the? Which
means
thawless
thoneless
no thon.
So what's this common?
So you cannot make a comparison.
So what Allah subhanahu wa ta'ala said about
himself,
we have to understand it,
as Allah says,
without
giving a resemblance to him to any
of his creation.
Nothing is like Allah,
though
the words are common.
This is the nature of
the language,
but the realities are different.
For example,
Allah is.
Allah is the of a living.
So Allah is alive, and a human being
is alive.
That is
your life,
the life of the human being, like Allah's
life. No.
Human being will die. Allah will never die.
Everyone
will say,
that's Allah.
They're not gonna die.
So Allah's life is not like my life.
Allah knows and I know, but Allah's knowledge
is not like mine.
My knowledge is limited.
Allah sees and I see, but my seeing
is limited.
Only for I can see for
certain number of meters. Beyond that, I cannot
see.
If Allah sees everything,
He sees the black ant
in the dark of the night,
in the darkness of the night,
moving on a smooth rock. He knows it.
He sees it.
He sees what is beneath the earth.
What is beyond it? He he sees it.
You don't see that.
He hears. I hear.
Is my hearing like a loud hearing? No.
My hearing is everything
with impossible frequencies.
Allah sees everything.
He
hears everything.
You don't
so his attribute
suits him,
suits Allah
and they are not like ours.
So his attributes
all his attributes,
when you read in the Quran,
Allah's hand is above their hands.
Don't
imagine,
and don't
deny
and say, no. Allah doesn't have hand.
He's saying he has hand,
and you deny.
Why do you deny?
Because you know the meaning of hand is
like your hand. That's it.
This is your problem.
Your problem, you are comparing Allah to something
which is not.
Only the name is common. Reality is different.
We see things
in our life,
and the reality is different.
See your hand,
the hand of the door,
the hand of the pack,
the hand of the bag,
Are they the same?
Hand hand hand hand?
No.
So why you want when you read
the attribute of our our hand that it
should be like yours?
And because of that,
he said, no. No. No. No. No. No.
No. Allah doesn't have a hand. This is
your problem.
Because now you start to imagine,
and you know this imagination
is wrong. So what you have to do?
You have to
deny
and make that feel of the attribute.
And he said, no. No. No. The meaning
of means
power. Power.
Okay. Allah says
to Iblis,
Oh, I believe what made you
refuse
to proceed
before the one
I created
with my both hands?
What you'll
do with my both powers,
respect your mind,
and kiss goodbye to the Greek logic and
say,
I believe in what Allah said.
He knows better than anyone else.
He described himself.
He told us about him
himself.
So whatever he tells me about himself, I
accept it.
And I understand this in the light of
the
eye. Nothing is like unto him, and he's
all here, all.
Allah descends every life. Yes. Allah descends every
life.
What's the problem?
See?
But the night, that is on the on
the on on the on the globe, on
the on the earth.
Here, night, here, day,
and the night is moving.
Does this mean Allah is going up and
down? You say respect your mind
and have al jab.
Because your problem now, you are imagining
and you are comparing
Allah to a human being
because you cannot understand
as descent
suits him
and suits his majesty and glory.
So the only meaning and the understanding of
descent
is to the dissent of a human
being. So that's why you are saying Allah's
dissent lacks the descent of the human being,
and that's why you deny it.
Say no.
Allah, he descends.
How?
We don't know.
In a manner suit says majesty and glory.
He wants to not tell me how is
Allah how is he? Describe Allah to me.
Give me the description of Allah.
What's his his description?
Except what he's told you.
And he says, Lisa, come here to Hishak.
There's nothing like
and yet he hears and he sees.
Though
he denies and negates it, his resemblance
and likeness to any of
the his creation,
but he affirm
that he sees and he hears.
Hears. So when you are reading a lot,
say
to your little gray matter,
hey hey, little mind.
Know your
limit.
Oh, little Mike.
You don't know who's behind this door
in your room the door is locked?
Tell me your mind. You cannot send me
I was there in the car door.
Maybe once you are imagine a lot.
Know your limit.
So we knew.
So that's why the shutoff, they avoided
using these
terminologies
that are ambiguous.
We
said,
we don't use these terminologies.
We shift to what our said.
For example, you'll hear today
many deviant chefs, the alshaliites and others,
they say Allah
Allah is not in a place.
So
see. Okay. Hold on. What do you mean?
What do you mean? Talk sense.
What do you mean Allah is nothing in
a place?
What
do you mean?
Explain.
We all know, every Muslim knows
that time,
place is created,
created by law.
Place and
time and place created by
Allah.
So there was no place. There was no
time.
Allah created that.
Then why you should you say God is
not in a place. What do you mean?
If you mean that God is not in
a place created, of course,
because Allah is outside his creation,
and Allah never indwells in any of his
creation.
And Allah separates from his creation.
Nothing of his creation indwells
of him. None of his creation indwells of
him,
Nor that king dwells of in any of
his creation.
He's outside his creation.
Because Allah, when he created this creation,
there are only 3
possibilities. Either he created the creation in himself
that's 1.
He created
the creation
outside,
then he indwells in that creation,
or he created the creation,
separate, and remain separate.
So let's just
go through with that.
Did he create the creation,
which was not there
inside himself?
So if you say, yes, we are you
are a castle. You're not a Muslim because
you are saying that everything now is inside
God.
You, the animals,
the dirty things,
the rubbish, everything.
So this is. If the second one,
is Allah inside his creation?
If you say that, then you are not
thermosoon. You are a because
this is what they say.
You are
pantheists.
This is pantheism,
and everything.
So what's to remain? God is outside his
creation
and above his creation,
and this is the meaning of god is
in heaven.
So when we are saying god is in
heaven, we are we don't mean god is
in one of the 7
firmaments.
God is in the
absolute highest.
The absolute highness.
Not in one of the 7 firmaments.
Because after 7 firmaments, the comes and then
the and after that,
beyond everything is Allah
So
when you say
God is not in the place,
what do you mean?
You want to deny
that he's outside his creation?
If you say if that's what you mean,
then you have a problem.
How do you hear?
Allah
Allah is neither inside his creation nor outside
his creation. So where is he? No Allah.
Because this is
nothingness.
This is nothingness.
Allah is neither inside his creation nor outside,
and they think this is the correct.
And this is showed
in many
Islamic universities
across the Islamic world.
This.
Mentioned in
his poem, lines with noon.
They
said,
Allahu Akbar, Allah is the greatest.
He is above everything.
There's nothing above him.
And the and
the status of Allah
is the
greatest.
It's nothing you can it's beyond
your imagination.
It's the old majesty.
It's majesty
unlimited.
Allah is above the throne.
The throne and the
The inner thoughts
of man cannot escape him.
He knows all our inner thoughts.
Whatever
goes and
and weavers in our hearts.
Allah knows that.
Never say,
god is neither inside its creator nor outside
because that is nothingness.
But the last sake is
then.
You idiots, stop saying this
because you are making a lot nothing.
There's not a lot. There's no god.
It's neither in the creation
nor outside his creation.
He's saying
You think that you attributed
perfection to him by denying that he's not
above his phone.
At the same time, you can find him
somewhere else because you are saying God is
in everything.
God is everywhere.
Your veils,
the covers that you are covering,
your ignorance will
are torn
apart.
And
and your reality becomes so visible
to anyone who has a pair of eyes.
That's why
the
son of the shaykh,
whoever says that,
he lost his god. He doesn't know.
And this is what
says and others.
Because you are saying there's no god, actually.
He's neither outside his creation nor outside. So
what is he? Where is he?
Where is he when Allah says,
I
I
mean, Allah is saying that.
Do you feel safe from them
who's in their absolute highness?
And the
prophet says, hey, Muslim, he asked the slave
girl, where is Allah?
And he says,
Allah
And then he says to her master,
set her free. She's a mumina.
SubhanAllah.
So this is very important, my dear brothers
and sisters.
That
you avoid
using such problematic,
ambiguous
terms. Stick to the
what the Quran says and what the sunnah
of the prophet
says.
This needs more elaboration,
and we'll continue
in the coming session.
May
Allah
increase our knowledge in and may Allah
keep us to remain steadfast on this beautiful
deed.
May Allah make us among those who will
carry upon upon
the path of the
and his companion
following the footsteps.
May Allah unite
our may Allah unite
our and may Allah
forgive us our faults and mistakes and ignorance.
And may Allah reward all of you, my
dear brothers and sisters,
Eventually,
for your patience
and attendance.
My apologies. The admin,
can't be here.
This
for an excellent topic, very deep and detailed.
Can we take some questions?
Sure. Sure.
Assalamu alaikum, Sheikh. May Allah grant you Jannah.
Amin,
for Eid, my community had a potluck. That
means potluck means,
bringing different dishes. I did not go. I
found out later there was free mixing
there, and the women
were dressed
inappropriately.
I did,
I mean, the
can you just talk slowly?
Okay. The potluck the potluck is it means
you get together and each person brings
food. It was for eat.
So they did she didn't go, and there
was the and then she found later out
later, there was free mixing there,
and the women were not dressed appropriately.
But she's saying, I feel terrible, and I
don't know why.
There is this feeling in my heart that
I have never
experienced before.
What is it, and why do I feel
so terrible
about something I did not go to?
If I got the question correct, the
there was a gathering.
And this gathering,
they are free mixing and
stuff like that,
and she didn't go.
Okay. That's fine. That should be the right
thing.
Whenever there is
a gathering,
and it is there is some haram
in it involved,
free mixing,
etcetera,
Or
any
haram,
stuff like drinking
or eating haram or music or.
Whether it is a wedding, whether it is
a Eid, get together for the Eid, etcetera.
And a Muslim should feel happy when
he
he or she didn't do such halal.
K.
So now if you have a feeling that
you don't feel good for
for something which is right for a few
days,
this is only if Islam wants to spoil
your mood.
Just forget
about it.
Next question, please.
To what extent
should we rely on?
This question
came many times,
and I answers.
And I'm going to answer again.
You don't use it, and you don't base
your ruling on it.
You don't use it.
This is.
The didn't say do say it.
You cannot be sure that the
said it.
So we don't
base
a ruling on it,
and the rules of the Sharia are only
5 rules
or rulings,
halam, makru, fafal, sunnah, and halal.
So we cannot
say this is Haram based on Hadith, which
is weak, or based
on Hadith, which is weak, or recommended.
Okay.
Or false.
So we don't use it.
Okay. So now in
the, some of the say
that
haveith hadith can be mentioned
regarding virtuous deeds.
If it talks about something,
virtuous,
good deeds.
Those who said that,
they mentioned conditions.
They mentioned
it should not be very weak.
So the weakness is slight weakness.
Because if the weakness is not that severe,
this hadith,
if we find another Ishnad different from the
Ishnad of this hadith
with similar weakness, then conveying the same meaning,
these 2 Hadith can be
put together, and the Hadith will be sentence
and becomes Hasan.
Hasan.
So she'll not be very weak. Thirdly,
you have to mention it is a weak
hadith when you report it.
Fourthly,
the meaning mentioned in this hadith
is mentioned in authentic
evidence
somewhere else, either in the eye of the
Quran
or in another authentic Hadith.
So when you look into this issue,
at the end of the day,
the ruling is not based on this week
Hadith. The ruling is based on the other
hadith which is authentic.
So that's why there's we should not report
and
circulate
the hadith which are weak.
And the hadith that are authentic are so
many and enough for for us.
But if you circulate and use a weaker
hadith and you say the says this and
you don't even
follow the conditions
mentioned,
then you are a liar, and you are
lying against
your prophet
and then a person who lies against his
prophet,
he should prepare for himself and get ready
to have his or
her in the hellfire.
Next question, please.
That was clear to the questioner.
Dear Sheikh,
I benefit very much from you by the
permission of Allah.
My question is
assist about a sister.
It is compulsory in her family to go
to university
to achieve master's degree
at least.
She studies in a mixed university
and abides by the hijab,
but she is weak
and influenced by her
influenced by the influence
influenced by the environment there.
Her father said he won't give her a
marriage until she finishes her masters
and works as well,
and he physically tortures her for any irregularity
in the university.
In this case,
what should she
do? May Allah guide her father.
Unfortunately,
many parents,
they are materialistic,
and their knowledge of Islam is superficial.
And sometimes
they
they go against the teachings of Islam
due to their ignorance.
So this ignorant father, he doesn't mind if
his daughter commits to Gina.
So that is to say that.
To him,
his objective is to get a degree,
to lose her higher
modesty,
virginity.
It's not a big deal to
him. So my advice for the sister,
if you feel you are going to lose
your dream
and you're going to fall into the Haram,
say no.
No. No.
And this is not disobedience
to your father
because your father is pushing you to commit
haram.
So you obey Allah and disobey your father.
And if he tortures you or beats you,
He's
sinful,
and he will be held accountable before Allah
subhanahu wa ta'ala.
K. The most important thing in the life
of the Muslim is his deen or habeen.
So if the deen is at the stake,
in danger,
we don't compromise.
We do not compromise.
May Allah guide your father, and may Allah
guide many parents like your father, Amin. Next
question, please.
Dear honorable
Sheikh
for deeply explained lecture
regarding Akita
and deviated
aqidah.
Please, could you give us some advice and
guidance
how to keep the spirit from the Ramadan
and protect your iman?
Why the fast in Shawwal
has no has does not have the same
sweetness
as in Ramadan?
The load of Ramadan
is the load of Shawwal.
K?
So if we were worshiping Allah of Ramadan,
we should worship this worship should be the
same.
But if you were worshiping the Ramadan,
that is different.
Secondly,
Ramadan, of course, has its own virtue.
This is the month in which Allah
sends down the Quran. It is the month
in which Allah
he locks and
change
change the,
and blazes the rebellious
regime, Sha'afin,
in chains.
So, yes, in Ramadan, the
atmosphere,
the spiritual atmosphere is
is vivid and clear,
but that spirituality
can also
be felt in Shawwal.
Just avoid sinning
and keep the momentum.
So, okay, you learn to
pray the Hajjos
and. Keep that.
Yes, sir. That's nice and pray.
You got used to read the Quran,
so never stop that.
You started to control your tongue,
carry on doing the same thing.
You were you stopped watching movies and listening
to music, carry on doing the same thing.
Then and only then, you will have that
sweetness
of the iman. May
Allah
protect us from going back
on our next question, please.
Dear
honorable
Sheikh.
What's the right definition
of?
And what's its meaning?
In the is
to follow what Allah said
in
the
dunya. You follow what Allah said in the
Quran and what the prophet
mentioned in his.
So to abide by
the revelation,
do what Allah says, do and leave what
Allah
said, do not do.
That's by doing that, you are
moving on the safe path.
In the,
there is
a bridge
will be constructed
on the hellfire,
and people will walk on it.
It's very slippery,
very narrow,
has hoops on it,
and the hellfire beneath it.
Some people will cross it
just like a flash of light. And a
lot of them.
Some like at the speed of.
Some less than that.
Some are crawling.
So that is the
which will
be
seen in the next slide.
May Allah make
it easy for us to crush it. I
mean, next question, please.
This is a a second question from the
sister ask the, attending the university.
I know that women should submit to their
husbands and fathers,
but how would a girl do so when
her father and brother
are physically
abusive to her?
How would she love the man she marries?
How can she marry?
Yeah. Yeah. How how can she love the
man she marries if the her role models
for,
men are haven't haven't been good?
The question is ambiguous.
Okay.
She's saying she's being physically abused by her
father. That that is clear. That is clear.
That is clear. Yes. So how would she
love,
the man she marries
if her only,
interaction has been with men is to be
abused?
Why you who says that you have to
marry someone you don't like?
You will marry this is your choice.
No one can force you to marry a
man you don't like.
No one.
So you will accept the man who is
suitable for you,
who's
feeding Allah,
whose fires, whose Elijah's,
that is what you will accept.
And now if you are thinking, okay. My
father is threatening me. I will never get
mad at.
I tell you,
this is not in his hand. This is
in Allah's hand.
Put your trust in Allah.
Strengthen your relationship with your Lord.
And
cry to Allah
to ease your situation
and to guide your father
and to bless you
with
a pious partner.
I have to make it clear to all
the systems
because,
unfortunately,
in some Muslim countries
or some Muslims in other countries,
they force their daughters.
Oh, this is the right
husband for you. We know better than you.
Because the way they
their criterion
works is, oh, he is a doctor. He
is this. He's an engineer.
He owns this much. He has a car.
He has a villa. That's how they they
think.
No. In Islam,
when it comes to the marriage,
the parents,
they cannot force the
At all.
Yes.
They can put
suggest they can give their opinions, what they
think.
But who will decide
to say yes or no? The girl herself.
Because at the time of the prophet,
a girl was forced by her father
to marry a man. She came to the
prophet,
and she said, my father forced me.
Said,
if you want,
I will nullify the marriage.
Cancel it. She
said, no.
I accept,
but I want the parents to know
that they have no right to force their
daughters.
So
you are the one who chooses
and who
decides
whom you live with.
So when this man proposes,
you see him,
and he sees you, and you talk to
each other in the presence of Mahram,
and then you decide.
Is your cover few or not?
And I pray as to
bless you, the pious righteous
partner. I mean, next question,
please.
This this question was asked before.
It was regarding a daughter,
a sister. Her daughter had a proposal from
a brother.
He was well educated with a PhD degree.
But if we accepted,
my daughter would need to make to work
and make lots of effort
to bring him here to the to the
UK.
The process seems to be long and difficult
getting him through immigration.
Should I leave this proposal and try to
find someone based in the UK
instead?
The answer, yes.
The answer, yes. And,
unfortunately,
many
men,
if they want to get
a permanent resident visa in the country, They
say, okay. You want I'm going to marry
your daughter, and
he marries
your the girl only to get the citizenship.
The moment he gets the passport,
he divorces her.
So look for a suitable
partner for your dojo who
lives there and who inspires and righteous
and who will take care of your daughter.
And, of course,
it is
the,
the decision,
of the girl herself. If the girl says
no,
I want this, my uncle, who will come
from overseas,
and,
we will go through this process
because,
I feel he is the
the suitable partner for me.
Okay? I don't mind waiting for
all the,
the this
lengthy process of
issuing
the
the resident's visa
for him.
That is her
decision, and that is her choice.
Next question, please.
Excellent advice,
If Allah tests a person he loves, but
that person moves
further from Allah instead of closer
and becomes more negative,
does Allah still love that person,
or does that test
then become a punishment?
Would you mind repeating?
Okay.
If Allah tests a person he loves, but
that person then moves
further away from Allah
and becomes more negative,
does Allah still love that person,
or does that test then become a punishment?
The,
the test can be punishment and can be
also.
K. So
if this
test brings you back to him, then it
says.
But if this test
makes you become worse,
then Allah is punishing you.
K?
So that's why when we receive these messages
and reminders,
we need to be smart and wake up
and come back to Allah
Come back to Allah.
Next question.
Okay. It's the same, but it's the opposite
here. Also, if a person is tested with
hardships
and others around that person,
turn on them saying you're being punished
by Allah
for your difficult
difficulties,
but that person is coming closer to Allah.
What is your advice for this situation?
A person is tested, and the people are
saying Allah is punishing you, but this person
is getting closer to Allah.
Yes.
So
what the people say doesn't matter.
What matters is that I'm getting closer to
my load, and I'm improving,
and I am building my email. This is
for me, it is, as they say, blessing
in disguise.
I hope this is clear to the questioner.
Yes, Barakalafiq.
A person has suffered difficulties from family
and can't find forgiveness for them
as they continue to hurt them.
What is your advice?
Okay.
A a person has suffered difficulties. They're having
a hard time from their family. One minute.
One minute. A question less?
They're suffering difficulties from family and can't find
forgiveness for them.
Okay.
And they continue to hurt them. So what
is your advice?
Okay. So this is,
Ipzilat, this is a test for you.
Right? When someone's families are mistreating them,
you try your level best to be nice
to them
and to be
patient as much as you can.
K?
And
pray to Allah
Ask Allah
to ease your situation
and to guide them.
K?
So they mistreat you.
As mentioned, the Hadith,
a man came to the prophet and he
said, I have relatives.
I teach them kindly, nice. I'm nice to
them, and they mistreat me.
The way they,
they act is the opposite.
So the prophet
said you will have a support from Allah
as long as you carry on doing what
you are doing.
Okay. They mistreat you. Treat them nicely.
Give them their rights.
Right? They don't want to talk to you
to you.
Pick up the phone and talk to them,
And Allah will be in your side. Allah
will be helping you
because they are
your,
kiss and kin, your womb.
Right?
And you do it for the sake of
Allah
and Allah
will be there helping you.
And the prophet
says to the man,
you're the the likeness of your situation
like if you are taking hot ashes and
stuffing their mouths.
They mistreat you, and you treat them nicely.
So Allah is supporting you
and helping you
as long as you carry on doing the
same thing.
I hope this is clear to the questioner.
Next.
Sheikh, is it possible to combine intentions of
obligatory
missed fast from
Ramadan with fasting on Monday,
Thursday,
or the white days?
This is, I mean,
controversial issue between the.
Can you combine
the
more than 1 on the same day? Then
no doubt the best thing that, for example,
that you
for example, now the sisters,
those who get their
menstrual cycles,
In Ramadan, they miss few days.
And now
they want to fast the 6 days of.
The best thing for them, first of all,
is to clear their debt
and fast
the remaining days
because the hadith says, Ramadan,
she didn't fast Ramadan. She fasted part of
Ramadan.
So immediately
fasted the 5th,
and then you can
pass the 6 days
of.
And don't
combine
the intentions together.
Next question, please.
A follow-up on,
Is can
be part of
Tawhid?
Of course.
The is the core of it. How come
you will be on
without
your hate? K?
So be on the 3rd path in the
following
the deen. And the call of following the
deen is the.
The call of Al Islam is
the. If there is.
K?
That's why if you read
and so does the fast you have, a
Muslim read,
if you ask the states part.
In the path of those who
whom you
bestowed
upon them,
your blessings,
those whom you blessed.
Neither the path of those who
brought upon themselves
your wrath and anger.
Know those who went astray.
And the prophet
explained and
that Mahdul
Christians.
And yet many Muslims
in their prayers, they say, oh, Allah,
save us from following the way
of the Jews
and the way of the Christians.
But when they come out from the salah,
they say, where is the the path of
the Jews and the path of the Christians?
And they emulate them and imitate them and
follow their ways.
Is this clear to the questioner?
Yes.
How authentic are a hadith about Surah Yaseen?
The hadith of Yassin is weak hadith.
Read
Surah Yassin
upon the dying people or dying persons.
It's a weak hadith.
It's
a weak Hadith.
Or Yashin is the is the heart of
the Quran.
It's a weak Hadith.
Next.
K.
My sister is married to a very mean
man that does not work.
She does everything, and she's very depressed.
It's affecting her mental health and children.
When we ask her to rethink the situation,
she says she is madly in love with
him,
but also confused.
We don't know how to help her.
We thought about maybe taking the children from
her for their well-being.
Should we force a divorce on them?
Let me, first of all, comment
to the
the brothers and sisters who are writing the
question.
Don't make your question so lengthy.
K.
To the point.
To the point.
Okay. Now
this is a situation.
They're saying that
she got married to a man, and he's
not working and seems that
she is the blood
Anna,
the
one who brings the bed bread to the
table. She is the one because he's not
working. Right?
Yes. She's she does everything. Yes.
Okay. So he is dependent on her now.
Right?
Yeah.
Okay.
And she's working, and she's happy with that.
K?
If she's happy with that and she doesn't
mind,
okay,
she's pampering him.
Of course, later on, she will regret.
But sometime, it is,
you learn the hard way in life.
K? Though she has to talk to him
and tell him you have to find a
job. This is your duty.
K, because
I have to take care of the children.
K. But she is saying that I can
manage and
and
she has she is patient, and she hopes
that
she can reform him
and convince him to
shoulder his responsibility.
Okay. Then others, they have to
stay away, not to interfere
because she didn't ask for help.
Right? So now to say, okay. You will
interfere
and take the children, the custody of the
children, and
oh, don't do that.
If the situation becomes worse and she needs
help,
then you can
offer her
and afford your your help to her.
And the one who's best. Next question, please.
A brother owes money to a person he
has lost total contact with.
What should he do with his money?
That money is still considered
as debt on your side on you,
and, you should never give up. Keep asking,
searching.
And if you lost hope, then this money,
give it out
as charity on his name.
And if he comes after that
and ask for his money, give him his
money.
And the reward will be for the money
you get for charity will be yours.
I hope this is clear to the question.
In the UK,
there are social workers,
and some of them separate families due to
harm they feel the child
might be suffering.
If the u e UK law states this,
the UK law law allows social workers
to come into the home and take away
the child,
and a Muslim father separates a mother and
a child using the law falsely,
what is the sin for this? I I
think,
in order to,
to
answer this question,
forward this to me. Okay,
Make your question short, my dear brothers and
sisters.
That was the last question then, Shay. Okay.
Forward to me. Okay. Sure. Bye.
For your patience and attendance.
May
Allah bless you. Bless your family.
Protect you. Protect your family. May
Allah
unite our
to unite our
And still we meet
in the coming sessions. I leave you in
our company
and protection.