Salem Al Amry – Lesson 35 Weekly Class Virtues of Islam
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AI: Transcript ©
Anyway, so I think it is wise, inshallah,
we start half 6.
So
brothers and sisters from
next session onwards, it will be half 6
inshallah for both sessions, Fridays and
Mondays.
Shall we begin, Sheikh? Insha'Allah.
Brothers and sisters, salaam alaykum wa rakatuh, and
welcome to our weekly
virtues of Islam with our beloved Sheikh As
you may have heard right now,
from next session onwards, we will do the
class at half
6 according to UK time. So please
adjust your times inshallah accordingly.
According to UK time, it will be half
6 UK time.
And inshallah, I will pass the mic and
the screen to the chef and
chef
can
begin.
Dear
brothers and sisters in Islam.
Today is our weekly class.
Al
Islam,
virtues of Al Islam.
And in the last session and discussion before,
we are being we have been spoken
about the proper message and the proper methodology,
the proper way of understanding
the the revelation,
the Quran, and the,
and the technique and the way of the
Sahaba,
which they
applied
towards understanding
the deen.
In the last session, we mentioned that
one of the main characteristics
of their
methodology
that they avoid using
invented terms or
innovative
terms or
ambiguous
terms
or terminologies
in the message of.
So
they
abide by and they stick to the,
the revelation,
Because the Quran is so clear,
and no one can
tell us more
about the issues of the
doctrine or the theology
or the belief itself more than a lot
of.
And that's what he did
in the revealed scripture
and also through the
the prophet
So as Muslims,
we don't need anything else.
Our
is based on the Wahi, on the Quran,
and the Sunnah.
So we abide by
and
limit
our usage
of the,
terminologies
to what is mentioned in the revelation.
Because
invented
terminologies
or
new terminologies
or new terms
that have been coined and made by others,
which are imported from different cultures and different
belief systems.
They are problematic,
and each term
casts a,
a shape
and a range of meanings
and has its own
specific meaning
according
to
the, the belief
of the philosopher himself
of
the learned man, or the clergyman,
etcetera.
So we have to avoid that.
We take our from
the kisab and the sunnah.
Unfortunately,
as I mentioned before,
when the works of the Greek
were translated
during the time of Al Ma'mun,
these terminologies
came into the picture.
Substance,
alcohol accidents,
body.
Okay.
Which means something has a mass.
That's why when you read in the books
of
the
in the,
or,
you will come across this. And they say,
Allah is not a body. Allah is not
this. Allah is not and you know what?
That is change.
This is very common among all these deviant
sectors
that you'll find
them negating most of the time.
Negating. Allah is not like this. Allah is
not like this. Allah is not like that.
Negation. Negation. Negation.
And they think
when you negate,
you attribute
perfection to Allah.
When in reality,
negation
is not a sign
of perfection.
It's not a sign.
When you say, god is not this, this,
this. You have to keep negating.
You are not affirming
a divine attribute. And
we know that
attraction
takes place
when there is a negation
and affirmation,
then the uniqueness
or singularity
takes place.
What does this mean?
What will make you unique?
Not the negation.
Neither the negation by itself
nor
affirmation by itself.
What will make you unique,
the presence of both
affirmation
and negation.
Let's just take this example.
If a teacher says,
this
student
is brilliant,
smart.
So he's affirming
and gives the judgment
that this student is right,
intelligent.
This is affirmation,
pure
affirmation. He affirmed.
Now
does this make this student, student a,
unique?
He is the only one in the class
brilliant,
or there are others.
But the students, they didn't
mention them. The answer, of course.
By just affirming
and pointing that
student a is brilliant
does not exclude
other students
from being having the same attribute,
being brilliant and intelligent.
I hope this is clear to you.
So this student is not unique
because there are other students who are brilliant
in the class.
But a lot of the, the teacher
mentions,
single hint, RTO,
mentioned his name.
Now let's just take the
other side of the coin.
If the teacher says
if the teacher says,
student b,
okay,
is very sick.
K.
He doesn't understand.
He's slow
and understanding.
He's very lazy.
He's going to fail.
Now
does this make a student be
unique?
That means he is the only lazy student
in the class.
Or there are others
like him?
The answer,
by just
negating
that this student,
b, is not brilliant,
is not smart,
doesn't make him unique.
He's not the only one.
So now you can see neither
pure affirmation
makes you unique
nor
pure
negation makes you unique
regarding
that attribute
she was given to you,
the description.
But now
if I want to make students a unique
outstanding,
I have to say.
K.
There is no
one in this class who is brilliant,
smart, intelligent,
except
students a.
So I negated,
then I affirmed.
So now students a became unique.
He's the only one outstanding.
The same thing when I say
regarding citizenry.
Citizensry, there's no one
who's more lazy,
less intelligence,
less smart
than
citizenry.
He's the only one.
So
I negated
the
his the brilliance,
smartness,
and then I affirmed it affirmed that this
is
his quality.
So you can see
that perfection
takes place only
in the presence of affirmation
and negation
or negation and affirmation.
That's why
the Kalima,
she had the sister were his two parts,
negation.
Affirmation.
Both.
Negation,
affirmation.
That makes Allah unique,
and that make him sing us out.
That's why the meaning of
there is no deity,
negation,
worthy of worship
except the law.
So the false deities are negated,
and then
the
attribute
of being true
deities that deserve to be worshipped was given
to Allah.
So the uniqueness
and singularity
that Allah singled out,
hello,
took place and happened only in the presence
of the negation and the affirmation.
I hope this is very clear. Now this
will
make it easy for you to understand
the deviant text.
You come across
in their,
their works and their books,
negation. Allah is not like this. Allah is
not like that. Allah is not like that.
They just negate.
That's why my dear brothers insisted,
when you read in the Quran
and you come across
an attribute
that is negated
by default.
By default, you have to affirm
the opposite.
You have to affirm the opposite of that
attribute which was negated.
For
example,
neither sleep
nor slumber
overtakes him.
So Allah negated the sleep.
This is negation, and we just agreed
that perfection and uniqueness will not happen unless
there is a negation and affirmation.
So here, I have to affirm the opposite
of this sleep
that Allah is awake.
He doesn't sleep.
Allah is watching his kingdom.
He is overseeing his kingdom.
So you negate
the negative attributes
and you affirm
the perfect attribute
that Allah is expanding,
overseeing,
watching
over his kingdom,
supervising
his kingdom.
So when you are whenever
you come across an attribute that's a la
negation,
just affirm the opposite.
Your love
will never wrong any of his servants.
So here, Allah negates
wronging
any of
his servants.
So Allah negates the injustice,
So you have to affirm the opposite,
justice.
So he is not going to among anyone
because he is just.
The same
thing.
If the Allah
approves
or affirms
a positive
or an attribute of perfection,
Like,
in
Allah knows and you don't know.
Allah,
there is no other. There is no other
god deserves to be worship except him.
I'll hide the ever living.
So here here Allah subhanahu wa ta'ala,
he affirms
and
he gives himself this attribute
of hate the ever living.
You have to apply the same rule.
Perfection,
uniqueness
takes place only in the presence of affirmation
and negation.
Here, Allah affirms, so you have to negate
the opposite.
What is the opposite of the al Hayy,
the ever living?
The.
So Allah is ever living,
so you negate death,
and Allah will never die.
So
anyone dies is not God. Jesus Christ
died
according to the belief of the Christians,
so he's not God.
According to the belief of the Muslims, he's
going to come back, and he will die,
so he's not God.
So
if Allah
negates
an attribute, then you have to affirm the
opposite.
If he affirms an attribute, then you have
to negate the opposite.
So the
books of
the,
deviant *, whether they are the Muslims' allies
or the YHMA or the Acha' allies or
the,
they are full of this. It's not this.
It's not this. It's not this. It's not
this. It's not negation, negation, negation, and they
think by that they are
affirming
attributes of perfection to Allah
This is one thing. The second thing,
Allah
he doesn't read the Quran.
He does not
expound
or give details regarding negation.
He just negates.
But when it comes to the attributes
so the attributes of negative attributes are not
details in the Quran,
not details.
Generally, negated, finish.
Allah is perfect.
Any imperfect attributes cannot be attributed to Allah.
Finish. No details.
No details.
Whereas the attributes of perfection, there are details,
and you'll find them
throughout
the the Quran.
Because
the attributes of perfection,
okay,
they give positive meaning.
But to negate
something,
it doesn't mean
you are
perfect.
For example now,
if,
you know, in in the past, the poets,
they used to come
to praise the rulers.
And they would
compose poems
to praise the rulers to get some money.
Now just say there's a power to a
ruler.
You are not a tyrant. You are not
a dictator.
You are not a loser.
You're not a thief.
Right?
You are not an oppressor. You are not.
You are not. You are not. Do
you think now
this poet
is
praising the ruler?
The
answer, no. He's not praising
because he's just negating.
He is
negating.
And this ruler will be very upset with
this
and put him in jail
because
you are just saying, yeah, I'm not this.
You're not this. You're not so what am
I?
But the
the
wise poet
will choose his words carefully
and
compose his poetic verses carefully,
and he will
make the king
unique
by praising him.
One, poet said,
I think,
I think.
Is a famous poet,
those who know
Arabic. I think he was praising Sheikh Hamadani
when he say it's like a.
When the or something like that, I forgot
the the the the the version of
the meaning, he say,
raising his
the ruler. He's saying, you are the sun.
You are the sun.
When it shines,
all the stars
are eclipsed.
All the stars
are eclipsed because of the brightness
and the shyness of the sun.
So he's telling him, you are the sun.
The other kings and they are they are
the stars.
So when you appear, all of them are
eclipsed.
You don't see them.
The light of the sun covers
their shyness
and their brightness.
You don't see the other stars of the
other planets. You don't see them.
You see only the sun, and you are
the sun.
This is
wise
poet,
and he will get the prize, and he
will be rewarded
because he pays the cake. He didn't say,
you are not this. You are not this.
You are not that. You are not that.
So
the methodology of the Sahaba,
k, they don't use these,
ambiguous
terms. They don't use that.
They like clarity,
and the whole deen of Islam is based
on clarity.
Very clear that
the
Allah mentioned. Allah said, the prophet said,
and they do not speculate and guess, and
they follow the revelation because Allah warned us
that we should not speculate.
How can you talk about something
unseen you didn't see? How can you talk
about it? It's ridiculous.
There's something wrong with you.
Who told you
about this metaphysical
world?
So you can
then tell us about it. You have no
clue.
You have no idea.
So respect your little mind
and just
follow what has been
the amount of information that was given to
you by the creator himself.
K?
To guess about things and to speculate and
to say this what happened. This what happened.
As Allah said,
a
51.
I never called them to witness
the creation of the heavens and the earth
or even their own creation,
nor would I take the misleaders as *
of us.
So
so when they talk about the creation and
this what's happened and this what's happened,
I was like, I didn't make them to
witness. So
what are the grounds?
What are the proofs? What are the the
evidence they have?
So what is they do is only
guessing,
conjecture.
The same thing when the,
the was
asked about the
we are the cabin. Okay?
Was asked about the the soul, the spirit.
Allah told
him.
I mean, they ask you all prophets about
the spirit, the soul, and
say, its nature is known only to my
and you owe mankind,
humanity, have been given but little knowledge.
Little.
You don't have anything.
Little.
So
respect yourself,
and do not
carry on speculating.
Now let's just proceed. So that is one
main characteristics
of the methodology of the Shahabah.
The second
feature or characteristics
of the methodology
of the companions of the in
understanding
the deal.
They avoid
arguments in
the as
They avoid
arguments in.
And if they do argue,
they argue with that which is the best
as Allah told them.
So
the way of the shalaq,
they don't argue in the deal. Say
say, this is what Allah said. You don't
want?
Okay?
I'm not going to
set
the path which you are upon.
Want to discuss with me?
Let
us abide by what Allah commanded us
as Muslims.
This is our methodology
as Muslims.
If you did argue about anything, take it
to the Quran.
If you really believe in Allah and the
last day,
that is best for you.
And this is the
the best and the ultimate
outcome and fulfillment
of what's
being mentioned.
The best interpretation of it.
This what Allah says.
Unfortunately,
Muslims today, they don't follow this.
They don't follow what Allah commanded us, that
when we disagree,
say, okay. Hold.
Let's go back to the.
No.
We refer to my understanding, your understanding, the
understanding
of x
and y. Why?
Let us understand the in
the way the prophet
explains it
to his students
to his students, the companions.
And the companions
pass that
knowledge to their students,
the 3 generations.
So they don't argue.
That's why when
free thinker
free
thinker the free thinker
called Sabir
Sabir
Sabir
came from Egypt to Medina.
During the reign, he said, no.
And he started,
k,
to
argue,
or he tried to cast
doubts in the minds of the Sahara.
He was fool.
Who are you?
If you don't know
the amount of knowledge the Sahaba had.
He was
arrogant.
So
he thought he
free thinker.
He could confuse that.
All the
or content contradictions in the Quran.
So he would come to a companion.
Said, you see, Allah says this here,
and then he is saying something here
as if there is a contradiction.
Remember, my dear brothers and sisters,
the methodology of the Sahaba.
The Quran came down in their mother's tongue,
so they know Arabic.
They know when this ayah came down.
They know the reason behind the revelation.
They know if this
text
is general
or specific.
Am or.
There is a text that is general, then
another,
which is specific.
So what is mentioned in the specific
will be excluded
from the generality
of the other ayah.
For example, when Allah is saying,
I hope my dear brothers and sisters,
my words are not falling on deaf ears.
I hope that you are taking notes.
I hope that you are serious
students of knowledge.
Allah says,
So Allah is saying
dead animals
are made for you.
So this is funeral ruling
for all these
animals,
these creatures.
No exception
in the
alaikum al
Maisa,
the genus of dead animals,
the kind of dead animals.
So
any dead animal is halal, to eat its
flesh.
We are talking about the animals that are
eatable. We are allowed to eat.
The animals are preyed by default, they are
halal
even if they are slaughtered.
But livestock,
camels,
sheep, cows,
horses,
because horses are halal. You can eat the
meat of the horse.
At the during the time of the they
slaughter the host, and they as it's sweet.
And then the blood
is also prohibited.
So anything
made of blood is harvested.
So this is,
text
verse. The meaning, the ruling is general or
command.
Is there any
text
limits the generality
of this,
specifies it,
makes an exception,
excludes some elements
because the set
is
for all dead animals.
Any
dead animal
is in the set.
So is there an exception?
Is there a text
that removes and make some exception
of the elements in the set
so we form a subset?
The answer, yes.
When we read the sunnah, we found in
the sunnah,
the prophet
said,
2 dead animals are made halal for us.
K.
Animals who have made halafas.
The fish
and the locusts,
2 different things.
So from the dead
living things,
animals,
there is exception.
We remove 2 elements,
the
fish and the locust.
So this is now halal.
The remaining elements
are halal.
Anyone comes and wants to exclude another element
from the sets of Haram,
he has to come with
another
independent
proof or text.
Otherwise,
he cannot.
The same thing for the blood.
This is the set
that all types of blood, they are in
this category.
Is there any exception?
The sunnier said and 2 types of blood,
the liver
and the spleen,
the liver and the spleen
because they're made of blood.
So we remove these two elements.
Then other types of blood,
Whether the blood, it is in the liquid
form
or you
cook it and you make out of it,
etcetera. It's halal.
For drinking it, people, they used to drink
blood.
Allah will have to fix that.
So this is the the
Sahaba.
They know. They're not the in and out.
So when this sabir came
and said, you see, Allah said this
they
realized he was idiot. He was
food.
So they kept quiet.
Do you think you are
you are going to teach us?
So they didn't say anything except they reported
him to say, no.
So there is this guy came from Egypt,
and this what he is saying.
He said, okay. Where is he?
This guy. He said, okay.
This is.
This is.
Always he has to stick with him. Always.
If you see something wrong,
he hits you with it. So if you
misbehave,
it hits the Sahaba. Yes.
And the Sahara, they loved
him. So he said, bring him.
Remove his shirt.
And he started rushing him
till his back
started
to bleed.
He says, take him.
And when the wounds are healed, bring him
back for the second dose.
He has to take 3 doses
to remove the sickness.
The person second time,
he last him
till he started his guts to bleed.
So take him and treat his wounds.
When the wounds are,
treat it, bring him for the third one.
When they brought him for the third time,
he said, yeah.
The things that I was complaining of, all
these doubts
vanished.
They're not
there.
So please, unless you want to kill me.
I said, okay. We'll find out
if you are treated,
cured or not.
So
he sent him to Iraq,
and he wrote to the governor in Iraq,
supervise him, and they want a monthly report
about his
progress.
The reports were coming positive.
He's fine.
Said Nirma passed away.
Started
in Iraq.
The people of
came.
Those
who were making
creating troubles
came to Sobeer. I said, Sobeer, we need
a leader,
and you are the best one to lead
us.
Said leave me alone.
The pious servant,
the righteous servant,
treated me well.
He cured me
what he did to me.
Leave
me. I will not follow you.
A man came to say it's not Malik
of.
Imam Malik.
Imam
Malik of Medina.
One of the 4 imams.
He said, oh, Malik, I want to debate
with you. Said, okay.
And if I
defeat you,
I win the debate. He said, I will
follow you. Said, okay.
A third one came,
and he
debated me, and he defeated me. What we
are going to do? Said, I will follow
him.
He said, listen now.
You are a doubter. You are full of
doubts,
so look for another doubter like you.
I am certain and sure of what I
am upon.
Look for someone who is full of doubts
like you.
This is the way of the salaf. This
is the way of the Sahara.
So this
second characteristics
of the Sahaba,
they don't argue in the deed. The deed
is what Allah said, what the prophet
said.
You know, the what happened to Imam Ahmed
ibn Hanbal and,
the fitna. It's called the fitna of Halqul
Quran,
the
the trial of the
that the Quran has created.
You know that the Quran is the speech
of Allah.
How can you say the Quran is created?
And some of you might say, oh, this
is history. No. No.
They are advocates for it today, and they
have heard and seen with my own eye
from the net.
People are saying, yes. The Quran is created.
When the Quran is the speech of Allah.
And you know
the attributes of Allah are not created, because
if you say
the attributes of Allah are created, then the
person of Allah is created.
But the essence of Allah is created
if the attributes are created.
Because you cannot separate the attributes from the
the person.
Allah is not created, so his attributes are
not created.
And the Quran is
his
speech
with
If any of them, which Allah is saying,
seek your
protection,
grant him protection.
You.
Until he hears
the speech of Allah.
Didn't deliver him safely,
gave him the company,
and make him reach his destination safely.
So the Quran is speech of Allah. Is
the speech of Allah.
Allah spoke to Moses,
to Musa,
and Musa heard the speech of Allah. That's
why
he aspired
to look after Allah. When he heard Allah
talking to him, he said,
my lord, let me see you.
So Allah told him, no, Musa. He cannot
see me.
Why? Because your
cannot
endure that.
And I'll prove it to you, Musa.
Look at that mountain in front of you.
In reality to the mountain.
The mountain could not endure
the
appearance of Allah.
Allah turned the mountain into Bawd,
and Musa
fell unconscious.
So this is the the speech of Allah,
the Quran.
That's why
when
this
Quran is nothing more than the speech
of human beings.
I will make him taste the hellfire.
I will cast him into the blazing fire.
Succor.
Why? Because he say,
It is the speech of human beings
because the reality, it is the speech of
the lord and the creator
of human beings.
So
when
the Mas'id alites
imposed
the the that the Quran has created,
the scholars of Islam, the
in particular, Al Hadid,
Imam Ahmed and all his brothers,
the Muhandi
sun,
they opposed
that. So this was.
And the master's
allies,
they managed
to poison
the mind of the Khalifa,
al Mak'un,
because
he translated
the works of the Greek, and he read
these works and affected him.
So he's confused.
And
those around him,
advisers,
Ahmed
and the like.
So they told him, Imam Ahmad ibn Hanbal,
they're saying the Quran is not created.
So thinking.
So Imam Ahmed told them,
give me something from the Quran and Sunnah.
I will follow it.
Anything else, I will not say
because he knows
the Koran and sunnah.
What is mentioned in the Koran sunnah is
the opposite of what they are saying. You're
saying?
I'm a Muslim.
And Allah says,
if you differ
in any matter, take it.
What do you do with Allah?
Take it to Allah.
Assume
me. I'll follow
it.
Say, no. No. No.
But this is rational. This is something
logical.
But if you think it is logical, it
is illogical, and it is irrational.
Well, the Quran is the speech of Allah
that's created.
But you guys, you don't know what is
coming out of your heads.
He didn't
say that
you are kafas of the Khalifa is kafar
because
they were confused.
And they thought that what they were doing
is to defend the deal.
So when they failed
to produce any evidence from the,
they had to silence
him by beating him.
So they started
lashing him,
and
they would lash him
till he would become until
he would lose his consciousness.
And guess what?
When they took him to the prison,
Imam Ahmed said,
That's why he got the title
because he
stood firmly
in the face of
the That's why they said there are 2
men
Allah granted through them victory for the deen.
2 men.
Through them, Allah made them
a cause of protecting the deed.
Abu Bakr al Sadr
on the day of apostasy
when many of the tribes of the Arabs
became apostates.
He stood firmly, and he followed them and
brought them back to Al Ismail.
The second man, Ahmed ibn Hanbal,
who faced the and
stood firmly
in front of the martychselites.
So when they took him to prison,
he said,
only one thing was preoccupying
my mind.
Something.
How
I would feel?
How I would react?
Okay. I I had no I have no
experience.
How will it feel
when
I receive the first lash?
So when he enters
the prison,
all the prisoners, they looked at this man,
whose face like the moon,
This cannot be
a face of a criminal
criminals. They are known.
When you see that, no. He's a criminal.
Tough guys, bad boys.
Avoid them.
So one of the prisoners,
he said, this man
is not a criminal like us.
So the reason he was brought here,
he because he told the truth,
and they didn't like it.
So I have to give him piece of
advice.
So he approached Imam Ahmad.
Keep in mind what was there running in
the mind of Imam Ahmad
is the wimp. How is he going to
feel?
How is he going to fear
when he
received the first lash?
So this criminal will say,
Sheikh,
you're on the truth. You're on the
remain
firm.
I've been lashed a 100 times,
and I'm a criminal.
It's only the first one you feel.
Then after the first flash, your body becomes
numb, and you don't feel.
Muhammad
said,
That's the statement of the criminal.
This prisoner
strengthens my heart,
and that's
what
happened.
The moment he would receive
pure lashes, he would faint,
and he would not feel anything.
And they would lash him,
and the flesh will come out flying
when he was released
later on because you see, Imam Ahmad remained
in prison
for a long time.
Three successive caliphs came,
and each one will tell his successor,
take care of Ahmed.
Take care. Keep
blushing him,
punishing him.
Then when he was released,
because they are afraid he might die inside,
and this will cause for them
a trouble. So
when he came out
you see,
many of the
companions of Imam Ahmed, the scholars,
when they were brought,
they feared that
they will be executed
or killed.
So they said, yes. It is created
out of fear only by their tongue. And
it is permissible.
Alhamdulillah in Islam, we have
leeway.
We have 2 examples you can follow in
Islam.
The best is Bilal,
Hazima.
Hazima means
that you follow
the the the
the these tickets,
the stars. You are very strict
in your and firm in your, and your
stars is
no compromisation.
Like,
I had an I had I had an
I had I had an I had an
I had an I had an I had
an I had an I had an
then we have
Ahmad
ibn Yaz.
They tortured him.
He could not he could
not endure
the torture.
So they told him,
if you
say something bad about the prophet,
we will let you go.
We'll stop punishing you,
blushing you, beating you.
As a human being, he couldn't endure the
agony and the pain.
He says something bad about the
because he is coerced
that he's under compulsion.
Allah will not hold you accountable
when you are in that situation.
Even if you say something,
allow enough blame you for that.
The accent the accent for those who are
coerced,
pressurized
while their hearts are full of faith.
Just they uttered the words of cover
to save their life.
So this is there
in Islam
because when you reach that
state, you can
resort to this if you want
or if you want
to take the
the bestest chance
and the strongest,
like Bilal, that's the best.
So some of
the scholars of
the Hadith, they said it is created, so
they released that.
So when they told Imam Ahmed,
your brothers, they said this,
and those who were lacking it, they said,
just say it by your tongue,
and they will let you go.
He told them, look outside the window
of the prison
and see
the people are just waiting
what's Imam Ahmed is going to say.
So if I say it has created
all
these
these masses,
this multitude
of people
will go astray because of me. I will
not say
it. I'd rather die
without saying it.
So when he was released, Imam Ahmed,
And now his family are cheating him. The
doctor,
he
the narration says
he could insert his fingers inside
the wound,
deep wound,
and put the medicine.
So what's Imam Ahmed Jalim made?
You are telling them,
give me something from Kitab and Shunna.
So
the methodology of the Sahaba, they avoid arguments
in the deal.
And if they do argue,
they argue only with that, which is the
best, as Allah said, in the Quran.
Quran.
So Allah is saying in Surat Al Han
Kabut, I have 46.
Do not argue with the people of the
book, you as Christians,
unless gracefully.
This how
we argue with them.
Those
who
are polite,
those who
are seeking the truth, those who want to
understand,
those who are arrogant,
those who are liars,
those who cons
misconstrue the text,
those who distort the truth,
those who try to tarnish them and give
a flood,
not with the argue them
gracefully.
You have to hit them on their heads.
You have to expose them
like what our sheikh Ahmadineed
used to do.
He would shake them.
He would shake them.
And
see the isza of the Muslim.
See his debates.
See him when he gets up and he
smiles.
So confident.
Not apologetic.
We are all the same. We are these.
No. We are not.
Islam.
That's it.
Nothing more than that.
He wants a debate. He wants, to conversation,
dialogue.
Allah says 1400 years ago. Are you ready?
The scripture come to come and turn between
us and you.
Have you ready for this? Yous and Christians?
Come. So come and turn between us and
you.
We worship no one but Allah,
and we associate no one love but Allah.
And we do not make and take from
among ourselves loads
and peace and make them equal to Allah
and.
If they say, no. We don't. We are
not ready for this.
Stop. They bear witness that we submit to
Allah.
This is our Isla.
Are they ready?
No. They don't want this type of dialogue.
What they want?
They want you to compromise.
They want you to compromise.
They want you to say, we are all
okay.
They want to a religion which is a
cocktail
cocktail,
a blend
of everything.
All of us are the same.
All of us will make it to German.
No. You are going to *.
They're not going to jail.
We, as Muslims, are frank.
We will not tell a lie.
We tell you the truth. We call a
spade a spade
because
we love
you
to become Muslims.
We love to see you with us by
God's grace in heaven in general. We don't
want to see you in the hellfire,
so we will not cheat you.
No. We'll not cheat you. You are destined
to *.
Destined to
They had blasphemed and disbelieved those who say,
god is free,
the Christians.
They had disbelieved those who say Jesus Christ,
the son of Mary, is God.
The Jews say, Ezra, a son of God.
The Christians say
the Messiah, Jesus Christ,
the son of God.
So here, the ayah teaches us.
Us. There is an exception.
So do not argue
with the people of the book unless gracefully.
This is with those who are looking for
the truth.
We have to be
choose the best way of,
argumentation
and,
debate.
Except with those of them who act wrongfully,
the technique is totally different.
And the prophet
is our example.
When the delegation of the Christians came to
him in Medina,
the delegation of Najran,
he received them, welcomed them,
and he allowed them to
sit in his masjid.
And he would
argue and debate at least a little
time
till all that
discussion
and debates reach death's end.
So in Islam, when you the
debate,
k, issues at dead end,
there is something called Mubahala
Mubahala.
The Mubahala,
both
debaters
come in the orbit
with their family
and place their guard to cast to curse
the liar
the
liar
of the 2.
So the prophet
says them,
you
I'm not looking for the Jews, so we'll
go for Mubahala
tomorrow.
They are
they were
landed men, they know
the scripture,
and they knew that he was the prophet.
They knew that.
And then they know that if they make,
Allah will send fire or anything, Allah will
destroy them.
Allah will send something.
It will
annihilate them, finish them.
So they run last night. They
run away.
They run away at night. They left Medina.
2nd day, the prophet
looked for them. He didn't find them.
Shidbat Allah.
Had they accepted the Mubahala,
Allah will set the valley
ablaze
fire.
A fire will consume them.
K?
So there are 2 types.
People who are sincere, looking for the truth,
we have to be kind with them, and
we present the truth. And
for those who are arrogant,
we have to expose them.
Those who are trying to confuse the Muslims
and try to
misquote and try to
quote fabricated
narrations and all that stuff and say this
what the Quran says,
they should be exposed.
Then Allah says,
this what Allah teaches us when we debate.
And say
to the people of the scripture.
We believe in what has been revealed to
us
and what was revealed to you. We believe
in the scriptures
that were given to them, the true scriptures.
The Injil, Evangel,
not the gospels of Mark, Luke,
and John, and Matthew,
the gospel that was given to Esai, Jesus.
Where is the gospel according to Jesus?
Where is it?
We read gospel according to Mark, Luke, Matthew,
and John. Where is the gospel according to?
Jesus. That's what we Muslims believe in.
And the
that was given to Musa,
that's what we believe in.
And say we believe in what has been
revealed to us and what was revealed to
Our God and your God, our ilah,
our true deity is only 1, and to
him, we fully submit.
In the Hadith and Abi Uma al Bahili
of
the and Azarimun,
we based
in
This is authentic hadith.
Abu Umama al Baheli of the prophet, the
messenger of Allah
said,
I guarantee
a house in Jannah
for the one who gives up arguing. That's
why the Sahaba, they would not argue.
Who gives up arguing
even if he is in the right if
he's right.
He would give up the
arguing.
And I guarantee a home in the middle
of the jungle, one who abandons
and leaves
lying
even for the sake of the of fun.
Something where they lie to make people laugh.
And I guarantee a house in the highest
part of jannah
for one who has good manners,
one who has
good manners.
So
this is
the second
characteristics
of the methodology of the Sahaba.
They
avoid
argument
in the deed.
May Allah
keep us
treading.
Upon the path of the following the footsteps
and the footsteps of our beloved prophet,
and may allahu wa ta'ala us and place
us in their company.
May Allah keep us remain steadfast
on this beautiful day.
So we meet Allah
and find him placed with all of us.
May Allah forgive us our faults and mistakes
and ignorance.
May Allah unite
our May Allah bring the Muslims back
to this beautiful deed
and to the correct understanding
of it.
And may
Allah unite our hearts with the heart,
and may Allah
reward you immensely.
My dear brothers and sisters,
for your patience
and standards.
Brothers and sisters, we will now begin with
the question and answers.
We have received quite a few questions already.
We will begin with those inshallah. If you'd
like to send a question, please do so
now.
You can also raise your hand and ask
directly, verbally. That's the preferred method.
Before we do that, I'd like to remind
all the brothers and sisters here.
From next session, which is
Monday,
we will be starting the classes from 6
30 UK time. Please match your timings according
to UK time,
6:30.
And please attend on time so we can
start
on time.
Okay. First question.
Assalamu alaykum Shaykh.
If someone does something that is obviously blameworthy,
and we know that everything that happens is
by Allah's other.
If one blames that person,
does that mean he doesn't believe in Allah's
other despite what he is being blamed for
happened according to Allah's other?
This question needs a lengthy answer
because it seems that the questioner doesn't know
the concept of Qadab
and the understanding of the issue of Qadar.
Yes. Everything happens according to the Qadar of
Allah
Nothing escapes this Qadar.
But this doesn't mean
that
what happened
is correct or right.
It happened Allah because
you have to understand
the will of God
has two aspects,
or there are two ways of,
manifesting the will of God.
And
the universal will and
the legal will.
So what happens in Allah's kingdom?
Either something good or something bad.
Something he likes, something he doesn't like.
Allah doesn't like us to
commit sin.
He doesn't like us to drink alcohol.
No. People, they drink alcohol, and that is
by his will.
But this doesn't mean that he likes it.
Why he allows something he doesn't like
to take place in his kingdom? There's a
wisdom behind that.
K? So
Allah wants us to worship him. He created
us for that, but not all of us
worship him.
He loves us to worship him,
but he gave us the free will
the free will
to choose either to obey or disobey,
and he would not interfere and stop you
because he has given you the choice you
choose,
and then you will be held accountable for
your choice.
So now
something good happened. It happened according to the
legal will because legal will was Allah loves.
So it happened
according to what he loves, so happened according
to that
legal will of Allah.
And because it took place universally, it existed,
So
the
good deeds that happened, it happened according both
the 2,
types of,
universal and
and legal
when something good happened. Like, for example, you
prayed now your prayer.
It is something he lost it. So it
happened according to the
the,
legal will and because it happened
also according to the universal.
So the 2 types of will, they coexist
regarding good
the, the performance of good deed.
When you commit a sin, it happened according
to the universal will, not the legal will
because Allah does not like you to sin.
But Allah allows it to happen,
to take place,
and there's a wisdom behind. Why they are
there?
People, they disbelieve.
Allah allows people to disbelieve. He has given
them the choice, and they decided to disbelieve.
Okay?
That was their choice.
Does Allah love this?
Well, I have to Allah is
not satisfied
and content with
for their slaves or happy with the for
their slaves to choose the cover. This belief.
No.
But that since he gave them the free
will, that's what they decided.
K.
And they will be held accountable for the
day of resurrection
for their
choice. They decided to to disbelieve,
and there is a wisdom behind that.
Imagine there are no disbelievers.
Will there be jihad?
No.
Will there be shohada,
martyrs? No.
Will there be?
No.
So there's a wisdom.
Imagine there are no diseases. Will there be
doctors? No. Hospitals?
No. Medicine? No.
So there is a divine wisdom behind that.
So coming to the question,
someone
committed something harm.
Yes. He has to be blamed
has to be blamed.
And if he says,
oh,
I committed this by Allah's will. He said,
yes.
The universal one, not the legal one.
So you are blameworthy.
And that's why
we say,
you know that
he was heading to Assam.
Assam means Palestine,
Syria, Lebanon today.
He heard about the break of the plague,
the Faron of Amwas.
So he started
consulting
with
discussing the matter. The were
divided in 2 groups.
One group say, we will proceed, and what
Allah decreed is going to happen.
The other said, no.
This is fatal disease,
contagious.
We will not we we should not proceed.
We should have to go back.
So said Nur Umar looked into the matter
and decided to go back.
None of the Sahaba,
including sayid Nur Umar and this whole army
of the companions
heard about the hadith
of the plague,
except Al Rahman at Nahu,
and he was he went to,
to do something to answer the call of
nature
or any other need.
So when he came back,
he found the army on the move leaving.
He asked, they told him. He said,
I heard Allah's messenger
saying,
if you hear of the break of the
plague
in a town
and you are inside it,
do not leave. And if you are outside,
do not enter. Shidna Muhammad said.
Shidna Barawada
who died on that because of that plague,
he's safe to say, oh,
Omar, are you running away from Allah's
See the understanding of Saidna Omar.
He said,
Said, are you fleeing of Allah's father? He
said, no. I am fleeing
from Allah's Badr to Allah's Badr.
Going back, it is still by Allah's Badr.
And that's why
you
fall sick by Allah's Badr.
Do you give up?
Do you surrender?
And say this is by Allah's Badr,
or you counter act
this
falling sick
by going to the hospital, by seeing the
doctor, by taking medicine,
seeking medication.
Of course, you go.
And that is by Allah's.
So you counteract,
and you oppose the with the
with the with the You fall sick by
Allah's,
and you go and seek medication by Allah's
and you don't escape
Allah's
You
become hungry by Allah's.
Do you give up until you die and
the food in front of you,
or you
start eating?
You start eating
and eating by a lustre,
and get starving and getting hungry by a
lustre.
So you remove
the hunger by eating, and you didn't escape
Allah's.
You become thirsty. Do you give up until
you die,
or you go and search and fetch for
water
to quench your thirst,
and that is by Allah's.
So this is how the Sahaba understood
the issue of the.
During the rain, they said,
A thief was wrote. Thief.
And his hand has to be chopped off.
He said,
by Allah.
I committed theft by Allah.
He said, yes. We know that.
And we are going to cut it off
by Allah.
We are cutting it off also by Allah.
So this how the Sahaba understood
the issue of Qadr.
And when you understand
the issue of the belief of Qadr and
Qadr, this gives you positivity.
This makes you more productive.
And that's why the Sahaba
in the battlefield field, they know.
What our decrees don't happen. So if it
is my day today, I will die.
If it is not my day, why should
I have got to worry about it? I
have to fight
for 1 of the 2. It's a win
win situation for me. Martyrdom
or victory.
That's how they understood
the issue of qaba and qada.
So this person, yes, has to be blamed,
has to be advised,
and he has to be told,
fear Allah and stop sinning,
and don't use
the issue of as
an excuse
as an excuse.
I hope this is clear to the questioner.
If not, they can
send another message through.
Next question.
Assalamu
alaikum. Is it permissible to say the hijab
is a symbol?
Shah Shahir
of Allah. Or we should say symbol of
Islam.
No. We should not, I mean,
argue about these words.
Is
it is a symbol
of the
rituals and the rights of the deen. Like
the stoning the Yamalat Crusade, this is something
symbolic.
We are not actually stoning the shayfan. We
are stoning
a
pillar of
a
stone.
But this is something just symbolizes
what Ibrahim alaihis salam did,
k, when the chiffon
followed him in these places.
So
we cannot, I mean,
argue about the these terminologies.
Unless if this
expression is problematic
and,
causing confusion,
then one has to be always
clear and use
statements or expressions that are
very clear will not cause any confusion.
I hope this was clear to the questioner.
Next question.
There's a sister living in the United States,
and her husband has migrated into another
African
country, which he is doing business and he
left behind
both her and the children.
5 year old and a 7 month.
No.
He left her and the child
5 years old,
and 7 months ago and all this long
period of time, he doesn't pay them
either bills or even any effective communications.
And it has been confirmed he's fine
working, but, unfortunately, he's not answering the calls
coming from the children and the family. It
was only last Eid his children called him
to save
father Eid Mubarak,
but no feedback. He tried to seek help
from his relatives.
No one is able to sort out this
problem. So what is the way forward
in
the Islamic ruling?
So patience
first.
This is the test.
K? If he is financially
unable,
so
if the wife can't support herself
and manage if he has any income.
That's well and fine.
And,
they can she can write to him and
talk to him
to come back if he cannot I mean,
find
a source for earning
there in his home country.
So they can or they
if he can afford
supporting them in his home country.
So and he says,
come
to me here. We will live here together
because the cost of living here is bearable,
and they can't afford that. That's why I'm
finally
has to
obey her husband and go there.
If, he says,
this is the situation, and they cannot, and
I don't know what will happen.
And,
she
the wife is suffering,
and she cannot take it anymore, Islamically,
she can't ask for the law.
Divorce.
Divorce and
the marital
relationship will come to an end.
So the
decision is her
decision now.
It's hard.
She has to decide what to do, either
to be patient
and have
or to
ask.
So she has to discuss this issue with
her husband openly.
May Allah facilitate
this
situation and may Allah make this situation easy.
And may Allah bring them together,
Next question, please.
Next question, Sheikh.
How do we count
the 7 heavens?
Do we begin with our sky, the one
above us?
So what is above you?
Atmosphere.
It's not the sky.
What you see is not the sky.
See the atmosphere.
And what is beyond the atmosphere?
Cosmos. Stars.
Galaxies.
So where's the first heaven?
Far far far far far away. We cannot
imagine that.
So something
beyond our
imaginations,
the 7 firmaments.
And above that is the and above that,
the the.
It's just something
this gray matter cannot digest.
So let us limit,
respect our
little mind
and use it within its limitation.
I hope this is clear to the question.
We go to the next question.
There is a person spreading the statement and
he says Allah is vast.
And there is no space for anyone besides
Allah, and he concludes by saying that this
is Tawhid.
He also says Allah thought using
signs and not words.
Is
this right, and how can we respond to
them?
Taught, not to thought.
Allah taught using signs and not words.
Okay. So this person is,
is a Muslim. Right?
Yeah.
Okay.
So he's saying Allah taught us through science,
s r g n s.
Yes.
Yes. Allah teaches us through science,
and the whole creation is one of his
signs.
And the signs of Allah,
There are written signs, the scripture, revelation,
and the other sign. There are 2 books
as they say.
The scripture
and the universe. 2 books.
And the Muslim here reads the 2 books,
and you'll find there is
harmony between the 2 books.
The universe is an open book, the creation,
shows the greatness of Allah.
They ponder upon the creation of the heavens
and the earth.
Oh, lord. You didn't create this in vain.
Subhanah, glory be to you.
Save us from the
punishment of the fire.
So the believers, they ponder, reflect,
contemplate
upon Allah's creation.
But this is one of the signs of
Allah.
The miracles are signs
of Allah
giving to the prophets.
And the scriptures are science also,
ayaat. Ayaat.
So as Muslims, we
believe in both,
And there will never be any
contradiction
between the scripture, the Quran,
and the creation. There's harmony
because both of them, this is his creation,
and this is his revelation.
And when Allah
created
this creation because this creation was not there
was not there.
There's a beginning for it,
and there will be an end for it.
And Allah is the first and the last.
So while
Allah is the first and he is the
last.
It's the first before anything, and he is
the last who will remain after everything.
And if everything is perished, Allah remains.
Is above everything,
while is close to us than anything.
So when Allah created, the prophet
says,
Allah created,
and there was nothing with him. Nothing.
Then he created the creation.
So when he created this creation, there are
3 scenarios or 3 possibilities.
Either he created the creation in himself.
This is
ruled out
because then we are inside God.
So this is ruled out.
He created the creation, then he entered into
his creation and dwelt.
This is because
this is pantheism.
God where did you God is in everything.
So God is whatever you worship, you worship
God.
All that he created the creation outside himself,
and he is above his creation, separate from
his creation.
And this is the true belief of the
Muslim
and other believers
that God is outside his creation.
Nothing of his creation dwells in him. And
this is the meaning when you say god
is in heaven,
That means in the absolute
highness.
Not he's in one of the 7 heavens.
And when all things like that,
he's narrow minded
and ignorant
because then 7 heavens
in comparison
to the like
as in in the desert.
In the which
Allah says
that encompasses
the heavens and the earth
in contrast in comparison to the throne like
a ring in the desert,
and Allah is above all that.
So
so,
to say that God
what's the the question I said in the
beginning?
What he believes in
is fast.
Vast? S a s t? Vast.
Vast. Vast. Okay. Yes. He is Vast.
That's why he's outside his creation.
He's above his creation.
There's another issue.
Al Kebir and without
is
the most high, the greatest.
They cannot be limited.
He's beyond our imagination,
and he's outside his
creation.
And there's not a need of any of
his creation, including the throne itself.
Is this clear to the question?
And we go to the next question.
And at the moment, this is the final
question.
For the lesson
and deep explanation.
Recently,
one used quote of Ibn Salah about the
angels that they are not able to recite
Quran,
but like to listen
to it from the book
Kashaf Al Kinah,
not knowing that his creed was Ashari.
Is this person sinful
for using this quote
out of his arrogance?
How to approach
this
quote?
Is it correct or not, Barakul Aufik?
Would you mind repeating?
Yeah. The quote,
even Salah, about angels.
About the Malaika, the angels?
That they are not able to recite Quran,
but like to listen to it. And this
was taken
from a book called Kashafalkina.
And, apparently, it's Ashari.
Kashefalkina,
which means Yeah. Removing the kafar.
Okay. So.
Okay.
Where is it mentioned?
What is this based upon
that they cannot read?
Where is it mentioned?
To see the issues
of belief
has to be taken
from the Quran of the sons.
Anyone
irrespective
of his status like Ibn salah
is a scholar of hadith, etcetera etcetera.
But keep this in mind always, this
golden rule in front of you always.
What Imam Malik said,
Anyone who's a statement can be either accepted
or rejected,
except the one who is lying in the
in the grave ahead of us.
He pointed towards the grave of the.
Anyone.
We don't accept doctor Abu Bakr
said if it
has no evidence to support
it. This all said no. I'm always said
no. Ali said no. It's not.
K?
No one is or
invalid
except the.
So anyone has a statement if it is
supported with
evidence, proof, can be accepted. If not, can
be rejected
with all respect
for that person.
That's why the there's a saying,
The sayings of the scholars,
they need evidence
and proof to support them.
Not that they are proofs in themselves
by themselves.
Saying of a scholar is not evidence.
It needs evidence.
If a scholar says something,
we have to search and look.
What did he base this is as a
statement upon?
So we have to find evidence
to augment and support what he said.
Not because he said this, that is evidence.
You know? The evidence is what Allah said
and what the prophet
said.
I hope this is clear to the questioner.
Inshallah, that is clear, Sheikh.
Let me see if there's anything else here.
If a woman thought she needed to make
her soul on the 15th
day of Fajr time
instead of the 15th day at Maghrib time,
then should she make up the missed prayers?
She,
what time she became clean?
If a woman thought she needed to make
Muslim 15th day of instead
of 15th.
So the moment a woman sees the sign
of
purity,
that message
stopped
and she saw the white sign,
which is this whitish fluid,
or some woman, they become dry,
then
she has to
take a shower and start spraying.
If, for example,
he became clean as of time,
he has to pray. Let's check a shower
and pray as of. Should you pray as
well?
Yeah. Some of the, they say she plays
the also
considering that,
like a woman who, like someone who combines
the 2 players,
but the strongest opinion now.
That the whole when she missed,
she was not clean at that time.
When the first time came, she still had
her
message.
So only she has to play the that
now she is clear.
Is this clear to the questioner? Is this
what the questioner meant?
It was clear, Sheikh. If not, they can
send a message back. The next question. Under
what situation can a Muslim man
marry a non
Muslim woman?
Allah
says, well,
means the chaste
women from among the people of the scriptures.
Use,
chaste,
vergent,
modest,
which is very rare nowadays.
One thing. Second thing,
it's not recommended
to marry them.
Unless this
sister reverts to Islam.
If she reverse to Islam,
then
they can't marry her.
Right? Because many people, what they do,
especially
who
they travel to countries,
and now he wants to get the citizenship,
So he will get married.
And after a while, after getting the citizenship,
he will divorce
the woman.
No. That's not correct.
K? That's not correct.
And sometimes,
because he knows he came to study in
this country for a while, 5 years, 10
years,
doing his degree and stuff like that.
They got married there, and many
of those,
wives became Muslims, and they have children.
And then they graduated,
and they packed their stuff, and they ran
away.
And there are many sisters like that,
and they left their children.
So when you marry, marry a Muslim.
Either she reverse
or she is ready to accept Islam,
but to
many, a non Muslim woman, and the last
day, the,
my son Hatri is not the case.
And second thing,
he is going to bring up your children
upon her belief,
and
she might take the children to the church.
And many who married non Muslim woman
and took them to their countries, Muslim countries,
They came back one day, and they found
all the piece of paper. Bye.
She went back, and she took her children.
And the children, they go as.
So you
marry a Muslim
marry a
Muslim.
During the reign
of
many of the Sahaba started
to get married from the
the
women of the people of the book.
Said, no. I must stop them.
He stopped them.
Said, who's going to marry our daughters?
Marry our daughters first.
K.
When there's no Muslim,
then you can
marry those who are.
I hope this is clear to the questioner.
That is,
clear, Sheikh. And that was a final question
if you'd like to conclude.
May Allah protect you, protect your family, bless
you, bless your family.
May Allah
bless us with the beneficial knowledge
and righteous deeds. And may Allah
forgive us our mistakes and
ignorance. And may Allah
give us remain steadfast in this beautiful deed.
Do we meet him? Until we meet him
and find him and please with all of
us. I mean, Until we
meet in the coming session, I leave you
in Allah's company and protection.