Salem Al Amry – Lesson 38 Weekly Class The Removal of the Doubts
AI: Summary ©
The shabits of Islam, including the belief that Islam is weak, are essential for achieving a deed. The importance of finding reliable sources for obtaining a deed is emphasized, and the use of the holy elite's story as evidence of weakness is emphasized. The segment discusses the misunderstandings of Islam, including the use of the holy elite's story as evidence of weakness and the importance of staying in poverty. The speakers emphasize the importance of belief, actions, and deeds, including belief, actions, and actions, and the importance of showing what one has in the heart. The speakers also address the use of cover, deeds, and deeds, and provide answers to questions from participants.
AI: Summary ©
Ready when you are chance.
And sisters, and welcome to our weekly lesson
of Kash for Shubhahat, the removal of the
doubts with our honorable sheikh Sheikh Salim Al
Amri. I will pass the mic and the
screen to the Sheikh Faleet Fadal Mashkura, Sheikhna
Sheikh Salim Al Amri.
My dear brothers and sisters in Islam.
Today is the
book Pesha Shabbat
by the Imam, and we get the Muhammad
ibn Abdulwah, and
we reach
what the author is saying,
refuting
the doubts of his opponents.
And then, Alhamdulillah,
Allah
blessed the Sheikh
with the Huja,
okay,
the ability
to crush falsehood
by the revelation,
by the Quran and the Sunnah.
So as you
heard and you
realized
that all the doubts
his opponent
posed are raised
were refuted.
And here, another shubha,
because
the people of Bigar,
they don't have
Haq.
They don't have.
They live their life
following.
When a person
is distant
from the divine guidance
and he seeks
guidance
and other than the revelation,
he goes astray.
It's very important, my dear brothers and sisters,
to know
the sources,
the reliable sources from which you can
take your deed.
And this deed
can be learnt only from 2 things,
2 sources,
Quran and the Sunnah.
And understand this revelation
as it was understood
by the prophet and
his companions, which he told to his companions,
and his companions
learned that from him.
Because they are
qualified
with all the necessary
tools
and devices
which to enable them
to understand
the revelation correctly.
Anyone
who understands the deed and
other than the way the 3 generation understood
it, definitely
he will be
on the wrong track.
So the author here says
So
here, they have another doubt,
and that is the story of Ibrahim alifsarah
when he was thrown into the fire.
And they mentioned a story which is based
on a hadith that we're going to know,
which is not
authentic.
K? So
now you can see and imagine
that
the people of Ibrahim
in order to retaliate
and take a revenge
because he destroyed the idols,
so they set a fire,
huge fire.
No one can get close to it.
The heat will burn them.
And they invented
a tool,
the catapult,
to throw him into the fire.
So Ibrahim was thrown
by the catapult using the catapult.
So now Ibrahim is thrown and he's in
the air, the narration says,
Yublir came to him
while he is in the air
falling into the fire.
Do you need anything?
Yebril is offering
supposedly that he offered this to him
based on the the unauthentic
narration.
To
you, no. I don't need anything.
I don't need your help.
Paolo.
So
they use this narration which is not authentic
as we're going to know.
Paolo, they said,
the opponents.
So he had this is what they want
to deduce
and use as evidence. Say,
Jibril is offering his help
to
Jibril is offering his help to,
Ibrahim Al Islam.
Had this offering
and istiradah seeking help,
istruk,
Ibra Yebriya alaihis salam would have never offered
such an offer to
Ibrahim.
The response
tells
you
what.
The response to this story, which is not
true,
but assuming it is true, the response.
K?
If this Shubha is similar to the previous
one, the previous one that
coming to the prophets on the day of
resurrection asking them
to
to ask Allah
to hasten the reckoning
With the answer is very clear.
Prophets and messengers
whose help was sought, they were alive in
front of them.
To serve to seek help from someone who's
alive
and able to help you, that is permissible
and no issue with that. So this doubt,
this about
Yebri offering his help is similar to the
previous one.
From the same genus, the same kind of
the previous
doubt.
So the answer is very simple.
You pay offered his help,
which he can't do.
It is within his capacity and ability to
help him.
Okay?
Is very strong, Yibirullah.
So he's offering help help
to him
as is Sultan Najim I 5.
Hello?
So the others are saying
that
those who justify shirk
had they come up with this shubha
of Yibreel
and Ibrahim Al Saram.
K?
So
Yibreel
offered his help,
and the Ibrahim said, no. Do you know?
To Allah heal my situation.
This is story.
Of course,
it is not true.
At all.
So let us just
reflect
in
the whole thing, and then we'll mention the
story and why it is not authentic.
So here
Roshiach Rahim Allah is saying,
Shojibl
was able to help,
is powerful, Absa Allah described him.
So he could have thrown or take
could have taken away
the fire
had the Allah permitted him to do so,
that the fire, Yebriq,
could just remove it
to somewhere
else. Had Allah permitted him, you believe, to
do so,
you believe he could have taken it,
and, yeah, for the not Ibrahim.
And all what is what surrounds that fire,
including the mountain,
and to throw it either in the east
or the west.
He could have done that.
But Allah
wanted
to prove to the Kufar,
to the disbelievers,
that
you throw him into the fire and you
saw him landing into the fire and he
remained in the fire, and nothing happened to
him.
This is a medical
and in
evidence I was shown to the kafar,
yet
they believed not.
Because you see much, dear brothers and sisters,
when the hearts are locked,
no matter
what you try,
no matter how convincing your proofs are,
they do not see that
because they are blind.
Let's look afar today.
See,
Muslim dies. They debate with them. They expose
them. They
show them the truth,
but they don't see
because they are
following their own whims and desires. They don't
want to they are not seeking and looking
for the truth.
Even when they are debating,
their objective is to confuse the Muslim audience.
To him, this,
Kapil
or atheist,
if he manages
to confuse 1 Muslim
from all that gathering,
this is a victory for him.
That's why
I mentioned this before and I repeated.
Never ever
attend any debate.
Don't go to the debate
because what you are going to hear, only
doubts should be hurt.
And sometimes
time is not enough
to refute every doubt raised.
And sometimes
the Muslim
debater
is weak.
And
he fails to address it
very well and to refute the shubha.
His weakness
to the layman will be considered that that
Islam is weak.
Islam can could not answer that question.
When in reality,
the weakness is due to the person himself,
this Muslim
debater.
K? So debates
should not be in public.
If you want to debate with them, you
debate within
limited circles.
K?
But
in open to the public,
and those guys,
they keep for 1 hour or 45 minutes
throwing doubts
into the minds of the Muslims,
that's not wise.
So my advice for you,
because many of those brothers who
are involved in debates, they don't listen.
Okay? So
we have to
warn the audience then
so the audience do not go there. So
then they will not be able to conduct
the debates.
So the Kufar,
they saw this medical happening between before the
eyes
before the eyes,
and they believed not.
Had Allah Azzawajal
told Jibreel Alai Salam to take this fire
away,
Or had Allah sent down the rain
to put out the fire?
The Kufar,
they would have said,
had it not rain,
we would have killed him.
Had the wind not blown
and put out the fire, we would have
killed him.
They will come with all these excuses.
But for Allah
he left everything
normal.
No wind, no rain, nothing.
And they managed to catch
and capture Ibrahim,
and they threw him into the fire, and
he landed into the fire, and nothing happened.
And he remained alive
because Allah issued the command to the fire.
All fire,
be
safety, safe
and peaceful
and cool
upon Ibrahim.
So Allah removes the characteristics
of burning.
Fire is ablaze,
Ibrahim inside, nothing happened to him.
K? So that is why Allah Subhanahu Wa
Ta'ala did not
do anything.
No rain, no wind, etcetera.
The had he informed and told you breed,
you breed
has the ability to do that.
Because as you know, when Allah
told him to destroy
the
town of Sudou.
He uprooted the whole town on the tip
of his wing,
and he raised it
high to the people and the first
the angels and the first heaven, they heard
their
the screams and the,
and the box of their dogs.
They held all that then they inverted it
upside
down.
Allah
that, oh, Ibrahim,
save,
oh, you please, save Ibrahim. Take him to
a far place,
far away from them. You please would have
done that.
Told
Yibreel,
send him. Bring him out to heaven.
In the same way,
he's saved, Isa, alayhis salam,
need to come up.
He could have done the same thing,
but nothing of that happened
for the forementioned
reason.
Not to give them any excuse
to say,
had this not happened? Has that not happened?
If if if not,
you managed you threw him into the fire
and nothing happened to him.
So
the shift now is going to
give you this to
make this meaning
clear and depictable
and digestible
to understand it, to comprehend it.
So this is similar like a person who
is well off.
A rich man. He sees a man who
is very poor.
He sees a man who's in need.
He offers
to this poor man
to give him a loan
to give him
a loan.
Oh, and
or to give him a gift.
To fulfill his needs.
The man who is in need refuses
this offer.
So what the sheriff is saying,
the man who's well off and rich is
here like,
who will who is very
powerful,
and he could have help.
Ibrahim
has he accepted
the offer.
But this man who's in need,
he
turned
and rejected.
The he
he refused the offer.
So he refused to accept the offer
and decides
to remain patient.
What does that mean?
So he prefers to
remain in that
state of poverty
without
the the which means here, someone, when he
helps you,
you,
he will always keep reminding you I have
done this for you and that for you.
But when Allah subhanahu wa ta'ala provides for
you,
he doesn't say that.
Allah subhanahu wa ta'ala, he provides,
and he doesn't keep mentioning
his
help
and the favor he did for you.
So here, they're here to say,
if we accept this story for the sake
of argument,
Jibril,
Ibrahim Al Salam said to Ibrahim
to Jibril,
I don't need anything.
K?
I leave my matter to Allah,
and he knows my situation.
So
where is the evidence,
or how can you use such,
argument
to say that this is an evidence and
proof
for the shirk and for the shirkah?
The and seeking help from other than Allah
or from someone who is absent
like the dead
or from someone who is unable to help
you,
that is the one which is not allowed.
But to seek help from someone who's able
to help you, that is permissible.
So that's it. Where is the resemblance? Where
is the likeness
between
what Yebriel
offered
and seeking help from the dead
seeking help from the dead, which is indeed
shook
shook
because this person is unable
to help you.
The dead, they cannot help you.
The dead, they do not hear you.
Where is this? What you have
what is mentioned here in this narration
and what you practice
when you ask the dead.
That type of seeking help
from other than Allah,
from those who are unable
and incapable
to help you.
Had they got any sense, common sense,
or any
intelligence
or any sense of understanding
and knowing the deed.
Oh, God rest the whole.
Now
this is Johnny is not true.
It's not true. That is mentioned in in
the books.
You find it also mentioned
in the books of Tafsir, etcetera.
For example,
Imam Abu Ali mentioned it
in his tafsir
in Surat Alambia.
Sheikh Islam Ibn Taymiyyah Al
Fatawah
Volume 1
k 183.
He said regarding this story.
The
reports which says that when Ibrahim
was thrown into the fire, you please say
to him,
ask
ask of your Lord.
Ask your Lord for help.
And he said his knowledge of my situation
is sufficient.
Asking.
His knowledge
of my situation
is sufficient
for is sufficient asking.
They've been telling me they said,
this narration has no sound, it's not,
and it is false.
It is false.
You'll find the Sufis, they keep mentioning
this. Sufi
the Sufis.
His knowledge of my situation oh, not in
my situation.
So no need for me to ask him.
SubhanAllah.
So why did then Allah
commanded us to ask him when he knows
our situation?
See,
when
you deviate from the
the way of the revelation,
the way of the Quran and Sunnah,
because,
reality, if you study,
okay, it is something new added to the
deed.
It's not the zurit as they tell you.
It's not the beautification of the soul. It's
totally different.
It's totally different.
So that's why mysticism
is there in other beliefs.
That's the reality
of Sufism
or mysticism.
Those who are
wrongly
attributed
to I'm called them Suvis. They're not Suvis.
They are from Al Asuna.
They are following the Kitab Al Asuna.
K?
And that's why you find them mentioning in
their books, our way is the Kitab Al
Asuna.
So if you call them,
it is unfair you call them.
But the real,
even,
Those are the
real
2
of
these. And when you read the books, you
realize.
K?
So, anyway,
so do you find here, there's a statement,
and will be highly you're gonna answer Ali.
His said his knowledge of my situation is
sufficient asking, so I'm not going to ask
him.
So why did Allah
commanded? Why did he command us to ask
him when he knows our situation?
Yet,
he commanded us to ask him.
And the prophet said,
He who doesn't ask Allah,
Allah gets angry with him.
You don't ask Allah, Allah gets angry with
you.
As in the power would say,
This poet has said,
Allah gets angry with you when you don't
ask him.
And the son of Adam, when you ask
him, he gets angry with you.
So this story
has no sound, it's not,
and it is
fabricated.
It is false.
Rather,
what is proving
in Asahi
from Ibn Abbas
is the opposite.
He said
Ibrahim alayhis salaam, when he was thrown,
he said, Hasbiyallahu
alayhi.
Not what he said.
Not that, Hasbiyallahu
alayhi.
He said
Allah is sufficient for me, and he is
the best disposer
of
affairs.
With regard to Ibrahim alaihis salaam asking of
his lord,
Ibrahim in the Quran, he asked a lot
many times.
He didn't say
my situation
is sufficient asking.
He asked Allah many times in the Quran.
He didn't say
in
the fitara,
volume 8, 8358.
With regard to saying
his knowledge of my situation is sufficient
asking,
this is false
and goes against what Allah tells us about
Ibrahim
and other prophets
and how they prayed to Allah and asked
of him.
In the Quran, Allah
told us
Ibrahim made dua, the prophets made dua, etcetera.
It also goes against what Allah has commanded
his slaves to ask him for,
which is the good of things of this
world and the hereafter.
Such as when they said
Allah
said,
201.
But among them, Allah's prophets
is he who says, our Lord, give us
in this world
that which is good and in the hereafter
that which is good,
and save us from the atonement of the
fire.
So they prayed to Allah Azza Wa Jal
and they asked him, and they didn't say
knowing our our sit situations
is sufficient
asking. They didn't say that.
Also,
this hadith was also mentioned
by
in the
Sheikh Nasruddin
Albani
has come
written
2
series of hadith.
Series of the Hadid Sahihah, the series
of
the authentic Hadid.
K? So you go to that
series,
many volumes,
thousands of Hadid Sahihah.
Then he made another series which are the
weak and the fabricated.
So in this series of the series of
the series of the series
of the week narrations,
he said,
mentioned this story.
It is one of the Israelites,
Israel.
One of the Israel.
The reports were
mentioned in the books of the people of
the scriptures,
and has no basis in any report
that can be attributed to the prophet.
It's not mentioned
in any
with any
traceable ishmat.
Some of the surveys so this is journey
is
not true.
Some of the Suvis
Sheikh continues. Sheikh Nasruddin al Bani alhamallahu.
So some of the Suvis adopted this meaning.
Okay? The the meaning mentioned in this,
fabricated hadith.
When they say,
your asking of him is an accusation of
him.
See how
deviant they are?
If you ask Allah, you accuse Allah. So
don't ask Allah.
Because when you ask him, you accuse him
as if he doesn't know your situation. So
just keep quiet. Don't ask.
Your asking of him is an accusation
of
him.
Then the Sheikh said,
this
is serious misguidance,
Very serious misguidance.
Would the prophets
accuse the Lord by asking him?
See?
They don't know what is coming off their
heads
because we, in the Quran, read that the
prophets, they ask a lot. So according to
your argument
and this golden rule you invented,
your asking of them is an accusation of
them.
That means the prophets
and messengers
who asked Allah, they accused Allah
because they asked.
And you
know Allah better than his prophets and messengers.
Come on.
So you know the deen
better than
Allah's messengers and prophets.
This shows
their misguidance and deviation.
And believe me,
when you are if you
sit with them
in private
gatherings,
you will hear these things.
You'll hear these things.
Don't they say
and they attribute to
that she said.
Oh, Allah did not worship you
because
I want your Jannah.
I have covet
covetness
and coveting
for your Jannah,
yearning for
your Jannah.
Aspire
to enter your Jannah. No. I'm not aspiring.
I'm not interested in your agenda.
Neither I am aspiring for your agenda,
yearning for the your paradise and your the
heavens,
nor
I'm afraid of your fire.
I'm not afraid of that
fire.
But I worshiped you because you deserve to
be worshiped. And they say, Allahu Akbar.
What?
And who were asking Allah the Jannah.
SubhanAllah.
The prophet
The prophet
said,
oh, I ask you, Jannah,
paradise.
And they seek your help from the fire
and Rabihah.
Supposedly, he said,
if he said that he was mistaken and
you Allah forgive her.
I'm not afraid of your fire.
Are you better than Allah's prophet,
who's afraid of it?
And who saw it
on the night of the Mirat?
And he saw the Jannah,
and he is praying and asking Allah.
And don't you know that the Jannah
is the way
Allah manifests
his mercy.
That is a way how Allah manifested his
mercy.
And the hellfire is the way that Allah
manifested his anger a lot.
And that's why
when the Jannah
and the hellfire
paradise on hellfire,
they had converse conversation,
talked
to each other,
and each one is boasting.
The * fire is saying to the general,
look
to my inhabitants,
the
inmates.
Who are they?
I have dictators. I have criminals.
I have
tyrants. I have Iran. I have Haman.
I have Abu Lahab.
Those are the
the inmates. Those are the inhabitants,
the clients,
the.
My inmates,
the people
who are
staying within me,
who entered me are the poor, the needy,
the destitute.
Right? I have Bilal. I have Amal. I
have Sumayya.
I have the believers
who were executed
and killed, the people of Al Hasdud, the
people of the trench.
I have the martyrs.
So this
conversation
was going on, then Allah told both of
them.
He told the Jannah,
you are my Rahma,
you are my mercy.
K?
I shower
my mercy
on those whom I love,
those who obeyed me.
And he said to the hellfire,
you are my punishment,
anti Arabi.
I punish by you whomever
I want, whomever I will,
and each one of you will be full
and will have its fill.
So this is a misguidance.
That that they think they know the deen
better than Allah's prophets and messengers.
See what Allah
said about Ibrahim
Surat Ibrahim
37
to 38.
He prayed and asked Allah.
He didn't say
my sit knowing my situation
is sufficient asking. He asked.
When Allah told him
when Allah told Ibrahim
Salam, leave your family
near my house in Mecca.
And he left
Hagar, alayhis salaam, and her son, Ishmael, alayhis
salaam.
And he didn't say anything
and he left.
Hajar Alaihi Salam said,
did Allah ask you to leave us here?
He know that. He said, okay.
Go. He will never desert us.
So when he's out of sight,
he raise his hands and he prayed to
Allah.
So Allah said,
describing that.
This was
This is what he said.
He prayed to Allah, cried to Allah. He
said,
oh, our Lord, our God,
I have made some of my offspring
to dwell
in
an uncountifiably
cultifiably
valley and planted.
Valley
valley
void of any greenery,
any water,
any vegetation.
By your sacred house,
the Kaaba.
Our lord,
that they may perform a salah in order,
our lord, that they perform the salah.
So fill some heart
among men with love towards them.
And oh Allah provide them with food so
that they may give thanks.
And Allah
responded.
So he prayed,
Lord, I have left
my family,
my wife, my son.
We were in a
valley
that has no plant
patience.
Nothing.
Add it
in the Beitik and Havel next to your
sacred house.
Our Lord,
our love
that some hearts among men with love
should
come to them.
And that's what happened. People came to them,
and the tribe of Jurhan came and settled
in Mecca.
And
provide
for them
with the samadat all types of fruit.
Perhaps that they will be thankful
and grateful,
and thank you Subhanahu
Wa Ta'ala.
Thank Allah
And that's why this is the
the blessing
in the Baraka have this sub location.
You go to Mecca nowadays and say,
you'll find all different types of fruit in
Mecca
coming from all over the place,
all over
the world. Then he said
in the ayah,
38, do I need to follow?
No. Our Lord, certainly, you know, what we
conceal and what we reveal.
You know that.
And because you know that, I'm asking you.
I pray to you.
Nothing on the earth or in the heaven
It's hidden from Allah.
It's headed from Allah. So this is starting
is fabricated
the story
and it goes against
the guitar and the sunnah.
So the author of Rahim Allah is saying
that the response to this
narration,
this story, if we accept it
for the sake of argument
that you feel offered to help him in
a matter that he was capable
of.
Because Allah Subhanahu Wa Ta'ala has said,
has been told by one angel of mighty
power,
powerful.
Okay?
So had Allah
commanded him to do anything, he would have
done it to save him.
To save
Ibrahim Alaihi Salam.
Then the author said,
wal Naktim Al Kalab,
Insha'Allah Ta'ala.
Because the we are reaching almost dead.
May Allah accept
from all of you.
Pay attention to this parakkah.
The sheikh is saying, let us conclude this
book by mentioning
an important
matter, an important issue
that will clarify what has previously been said.
And
I beg all of you, my dear brothers
and sisters,
to read this booklet
many times
and read your notes, to read it, and
understand it until
all the issues
and the
refutations of all the doubts are normalized
by heart.
So the Sheikh is saying
this the this is an important issue, and
we will discuss
it
separately
because of its importance.
And because many people failed to understand
it correctly.
The issue of the Tawhid, the issue of
worshiping Allah Hazar with him alone.
So as the Sheikh said, so we say
there's no difference of opinion
that Tawhid must exist
and be manifested
with the heart,
tongue,
and
outer deeds.
The Tahir is not something
that you can't hide.
It has to be manifested. It has to
be shown.
The belief in the heart,
the sound belief, the correct belief,
which you hold in your heart,
that's the most important thing.
You know that everything is in Allah's hand.
No one can do anything to you.
All people are only tools.
Everything
in this kingdom
is run by Allah, Azza wa
Jal.
So when you have sound relief and correct
Aqidah
in your heart,
then
you
live peaceful life.
And also then
this belief which you have in the heart
needs to be verbalized,
needs to be expressed
orally
through your tongue.
So that's why the belief the definition
of an iman,
the Harif al iman, the definition of iman
according to the belief of
So the definition of iman, it is
an utterance upon the tongue that verbal expression.
Using the tongue, you verbalize
expression using
the tongue,
you verbalize
and you say
what you have in your heart.
K. So
when a person wants to become a Muslim,
he has to verbalize that,
and he has to say,
I've a witness. There's no deity
with the worship of Allah,
and they'll be witness that Muhammad is his.
So
you have to verbalize. You have to express
it
unless you are unable, like someone
who's
dumb and not talk. So then he has
to show us either through writing or anything
by any means
through which we we can
know and realize that he believes in that.
K? Okay. For example, using sign
language.
The if a person who he wants to
become a Muslim,
so then he would not be able to
say the Shahada, So the sign language will
do.
So we explained to him the to hate,
and then he has if he accepted that,
he has to show us,
k, feedback.
So you have to
express it and talk about it.
And then it has to be shown on
your lips
outwardly
because the believer is something inward,
something in the heart.
But now it has to be manifested. It
has to be shown
on the body, on the limbs.
Prayers, fasting,
Hajj, Jihad, all these things.
So that is the
definition
of Al Imam.
So there are 3
inseparable components.
Inseparable.
Cannot separate them.
K?
So the
the conviction,
the belief itself, which is
which is a set of beliefs
tied in the heart.
You believe in Allah, you believe in it.
Nothing gives etcetera.
So this set of belief,
that's in your heart.
Then you express that,
and you tell us about
that I believe in this.
And that's what the Shahada
conveys.
And then
you have to
show what you have in your heart through
your actions.
That is the real interpretation
of it,
the manifestation of it in actions.
And these three
components, they are inseparable.
If one of them
becomes
nil,
is missing,
then the whole thing is missing.
So
in the mathematical
form, the Imaan equal
the
conviction,
the the
belief,
multiplied by
the verbalization,
the
the actions multiplied by
the actions of the limbs.
So there are 3 valuables. All these are
valuables.
The
or the conviction
can increase and decrease
depending
on
the more
knowledgeable you know about these issues of faith,
the stronger this faith will be.
Then the actions and the utterances
can increase. The more you make Dhikhs, the
far reading the Quran,
so this can increase.
And also the deeds, they can increase. Instead
of only paying the 5 prayers, we are
paying the Sunan and Nafels.
And that's why you feel your Imam Ramadan
increases
because all these things they increase.
So if any one of them increase,
the rest
the
outcome, the Imaan will increase.
If any of them falls, decreases,
the Imaan will fall.
If any one of them becomes 0, the
iman will become 0.
If there is no amal, no salah, no
sian, no jakan, no had nothing
except
and they believe in
the pillars of Islam and the pillars of
the imam, but no actions,
no imam,
and no Islam.
And this person is not a Muslim.
Because
the iman becomes
0.
There's no Amal.
So don't
cheat and deceive yourself
and
say,
Amal is not part of the imam. No.
It's part integral
integral
part of imam.
If you exclude the Amal out of the
imam, then you are not following
the belief of Al Sunnah. You have belief
following a deviant sect known in the history
of Islam as the Mujia or the Mujaites.
K?
And many Muslims,
practically,
they
are practicing that belief.
K?
No salah, no siya, no jaka, no not
all this good the Oman is not there,
and
everyone is tapping his heart. Aman is here.
No. There's nothing there.
If there is if there if there is
iman, it will be
manifested
and shown.
So you are a big liar.
There's no iman.
No iman.
And they go together.
Deceive yourself that you are Muhammed.
Where is the salah? Where is the siyam?
Where is the jakah?
Where are the amal? Where is the amal?
So that you don't have the correct belief.
That's why
you are in this mess,
and you think
you can be delivered and you can be
saved
from the fire. No.
You have to
understand your deal.
K? That's why the sheriff is saying here.
This is very important
matter,
and it needs to be
dealt
separately
because of its importance.
So this is something
unanimously
agreed upon. No difference between Ahl al Sunnah.
That this iman and the Tawhid
and Aqid that the Tawhid, the doctrine
of the monotheistic
belief
must exist
and then manifested
on the limbs and
expressed orally through the tongue.
So if one of these matters is missing,
a person would not be a Muslim.
Yes.
Person would not be a Muslim.
So if a person knows to hate
if a person knows to hate,
but does not act upon it,
does not act upon it, upon this still
he,
then he is an elegant
disbeliever.
He's an elegant
disbeliever.
That's why
the the works of this Sheikh
are
very important.
That's why he has enemies.
That's why they are enemies,
and people hate him
because he
is telling you
what Islam is about.
And
all the things that he is mentioning in
his works are
what they were are mentioned in the
in the works of other scholars.
And the belief of other student, the
belief of the Sahaba and the Taberina and
the
the
for him, all these things.
So this is what
he is not bringing anything in you.
So if a person knows their hate
but does not act upon it,
just it is their knowledge in his mind.
That's it.
But since it's not interpret
it and manifest it and shown into action,
then he's an arrogant
disbeliever
as was the case with the likes of
Farahaun Farahaun. He
he knew
that Musa, he salam,
was right. He knew that.
K? They denied it apparently only when they
are themselves
internalized
it.
And
Iblis Iblis knows Allah,
Hazarajal.
And yet Allah cursed him,
though he had to believe that Allah is
his creator,
and others like them.
So the kuford and types of kuford,
the scholars,
classify
the types of disbeliefs. I hope that
you are taking notes and you are writing.
Okay. So the types of disbelief, they are
as follow.
There's a type called
kufral in kar.
Kufral
in kar.
So this means that he or she
does not believe in Allah at all.
So this is
the disbelief of denying
the existence of Allah,
like the atheist.
So this is called kufr
inkar
or kufr al inkar.
You deny
Allah
and you deny his existence.
So you don't believe in him.
So this one type
of Kufr.
There's another type of disbelief on Kufr
called Kufr and Jerud.
Kufr
and Jerud,
which is disbelief of rejection, you reject.
And
here, an example for this type of cover,
cover of jahood,
or disbelief of,
rejection.
You reject.
The belief.
It's the disbelief of Iblis and.
These are two examples for the 2
guys, 2 characters to represent this Iblis.
He rejected
the Allah's command
when he was commanded to
to proceed
before Adam.
And he said,
k?
So I'm better than Adam. You created me
from the fire,
and you created him from
the clay,
and fell out.
As Allah said in Surat Al Namel Ayah
14.
So this is so we have
Kufr Al Inka,
you deny totally.
Allah
and you negate and
deny his resistance.
You
reject.
Some of Allah's,
instructions or some teachings like
claimed.
Okay?
That I am your Sublime Lord. I am
Allah.
Yet Allah says in Surat al Naba describing
them.
So the author
here is to wants to tell us
that just
to have that belief is not enough.
So I believe I believe.
No. It's not enough.
And they the people of frowning.
And they rejected
them, the signs
they saw and what Musa alaihi salam
invited them to,
wikahadu bhiha, and they rejected
them
while their inner selves
beside them
were convinced thereof
that
what is Musa
is telling us and finding us to is
the doubt.
Yet, they rejected that out of injustice
and haughtiness
and haughtiness.
So so see how the end of the
corruptors
was.
What happened to Farah and his people?
Allah scattered them and drowned them in the
sea,
including Farahun himself.
And Iblis
Iblis himself, see what it said?
In Surat Sad,
aye 82.
Iblis knows Allah.
Iblis
is not one of the angels.
No. He's one of the shayateen.
K?
So he's from the jinn.
He's actually the father of the jinn, like
Adam the father of the humans.
But he was with the Malaika, so but
he was not one of the Malaika, he
was not one of the angels.
And all these stories
that he was the
chief of the angels, Fauus and Malaika,
etcetera,
all these are not true.
But he refused
to postdate before Adam Alaihi Salam.
There is a writer.
Right?
He wrote a novel,
because Arab writer
defending Iblis,
defending her,
saying the police is a poor guy.
Poor guy.
So he is the the the
the lawyer.
K. Defending at least.
Even Alabi,
a Sufi.
K. The one who believes
in when it's in we do pantheism.
He's a pantheist.
This is what I'm mentioning in the in
his books.
And especially,
Musos Al Hakam. He said there, Faraun
was Muhammed.
Faraun
was a monotheist
because he refused
refused
to proceed before
Adam.
And also
is a when
he said
I am Allah.
How come
If you understand the meaning of,
the unity of being or pantheism,
everything is god.
Everything is god. And is something,
so he is god. So he said, I'm
god.
So he discovered the hapitha, the reality.
That is what I'm mentioning
in
the formation of the book.
So
Iblis
was not an angel.
He was with angels.
And you believe himself,
sorry. Iblis himself
was with the Malaika,
and he knew and
realized that when Allah because
the one those who are defending the they
say, why should we blame?
Because I was
saying, well,
The command was not issued
to him, to the American.
Iblis himself
didn't use this as an excuse.
He realized, at least,
that the command
includes him because he was with them.
And he didn't say, oh my lord. You
did not ask me to post trade. You
asked the angels only. He didn't use that
argument.
What he used,
I'm better than him.
And better than him.
You created me from the fire, and you
created him from the clay. So how come
you ask me to partake beforehand?
So that Allah cursed him for that reason.
And yet see what the says.
Satan said, by your glory,
by your might, by
your
glory,
I will certainly mislead them all.
Then
after he said that,
the I had to follow. This is I82
of Surat Khan.
After he said this,
Satan said, by your glory, I will certainly
mislead them
all,
in real
life. Not all
he can mislead. So he made the exception,
and he said,
except your chosen
servants among them. I cannot do anything to
them.
So that is the second type of the
cover
or the cover of
this relief of rejection.
The third type of cover
is.
This
which is based on
stubbornness
stubbornness.
A person is so stubborn.
He knows the hack and he gets he
is stubborn, doesn't want. This is called.
Disrelieved due to stubbornness.
An example for this is Abu Talib Abu
Talib. Abu
Talib,
he knew
have realized that the message of the
is the true message, and the d of
the
is the true d. And
his
son, the prophet
is the true prophet of Allah, Hazdawajal.
So he knew that that his nephew, the
prophet
is
a true prophet, and he made it clean
and said it. Well,
I have realized and told them. And the
deen of Muhammad,
the religion of Muhammad,
Is the best deed
of all the dean of mankind.
And yet, he refused
out of this stubbornness
to to leave
what
his forefathers
were upon.
He was dying as, you know, the prophet
came to him and begged him and asked
him many times to say,
Abu Yahel, along him, and others, they told
him,
are
you shunning and leaving the dean of Abdul
Mubarak?
And he the last thing he say,
I am upon the deen, the religion of
Abdul Muttalem.
The prophet
said, I will pray to Allah
as long as he doesn't stop me. Immediately
Allah
revealed to him that you cannot pray for
your uncle.
And Allah sent down, Innaqalatahidiminahaabakta.
Wa'laikin Allah yahidimin yishah. You do not guide
whom you like, but Allah guides whom He
wills.
And the
the other category so we have now 4
categories.
Covering in car, and this is to deny.
Covering your old, reject.
And then kuvraj einah, this which is based
on stubbornness like a vopalev.
And then the 4th type is kuvraj nivar.
Kuvra and nivar.
This type of kuvra
is the kufr of the hypocrites,
the disbelief of the hypocrites.
You show
something and you hide something. You pretend to
be a Muslim,
and
you
conceal the opposite.
So you
reveal
the iman and pretend that you are a
Muslim
when in reality you are not.
You are not.
So we will stop at this point. May
Allah Azzawajal
to reward Sheikh Mohammed,
ibn Abdul Rahab, Rahim Allah Ta'ala immensely, and
may Allah elevate
status in the United Nain Amin.
And may Allah
remain steadfast
on this beautiful deen,
and he is pleased with all of us.
And may Allah unite
our and unite our hearts.
And
may Allah reward all of you, my dear
brothers and sisters,
immensely
for your patience
and attendance.
We'll take some question and answers
from the brothers and sisters.
Those who have questions, please send them in
on the chats or raise your hands, and
we can take them verbally.
So those who have,
so we have received some questions already. Let
us begin.
I have, started taking lessons in Arabic grammar
online, but the Ustada is telling us to
be in a state of and
in Qimla direction.
Is it bidah? Shall I continue
learning from such a person?
What did he what did the what did
the teacher say? She's, well, the student the
questioner has begun to start study the Arabic
language,
and the teacher is advising her to be
in wudu
and
facing the timla.
In wudu in the study circle?
Yeah. While studying, taking lessons in, Arabic grammar
online.
Online, this is, by the way.
Online?
Yeah. Well, now you said now these are
only,
manners and adapt.
The
the scholars, they mentioned their books that the
students of Noli,
when they
sit in front of the sheikh,
they sit as
Yubril has, alaihis salam sat in front of
the prophet,
putting his hands
on his own thighs,
and
these are etiquettes. These are adab and be
in state of the Harrah because you are
surrounded with Malaika angels.
Okay? And you mix you up, and
you look presentable.
These are etiquettes. These are etiquettes.
So he didn't ask you something wrong.
Is this clear? Yes. Clear, Sheikh Insha'Allah. We'll
take the next question.
The next question.
If one has the means to sacrifice the
Uhdiyya,
is it fard on him to make sacrifice?
What if he decides not to? Will he
be sinful?
Before I answer this question,
I want you to imagine
yourself
in front of the prophet,
And he is telling the Muslims,
and you are one of them.
He
who
is well off
financially. He can
afford buying the
and he
decided not to do that.
He should not come to the aid, and
he should not participate in aid with us.
Are you going to
offer the sacrifice
or you'll still insist
not to do that?
I don't think so. A Muslim
who hears this from the prophet and
he is well off and decides not to
do that.
Leave alone the reward
of the of the here.
So that's why
the
is
obligatory. If you don't do that, you are
sinful.
You are sinful
if you are
able.
You are not the prophet. Tell them he
slaughtered
2 sheep, 2 rams. They said this one
for my family, this one for those who
cannot afford to do so.
So my advice for this question
is to
slaughter
the sacrifice
because you are financially able to do that.
Is this clear to the questioner?
Yes, sir. That is clear, inshallah. We'll go
to the next one.
What about if someone
lacks knowledge or forgets
and he was planning to offer the utria,
but he shaved his hair. Can he still
proceed?
Yes. He can.
He can proceed. Yes.
Next.
The next question.
Okay. We are getting closer to Eid ul
Ad Eid? Yeah. We are getting close to
Eid,
But the expenses are much more, and the
money we have is not enough for both
slaughtering and shopping for children.
Can we omit 1? And also, if someone
has more families,
is it okay if he just slaughters only
1 family?
Slaughters 1 family or slaughter 1 sheep for
1 family?
One sheep for 1 family. Yeah.
Okay. So, yes, it is the
the,
the one sheep is enough for the whole
family
if they are
living under one roof.
Okay? In spite of the number of the
of the family.
Okay. So it is, it is, enough. One
sheep is enough.
Yes?
Is it clear?
Yeah. It is clear, Sheikh. We go to
the next question. It's,
Assalamu alikum Sheikh. Alhamdulillah. Thanks to Allah that
he
Allah
blessed me with 5 healthy and intelligent children.
For the last two pregnancies, I suffered
anxiety and depression to the extent that I
had to take medicines.
But alhamdulillah, after delivery,
it diminish diminishes
slowly, and I become back to normal.
My father advised me not to take any
more not to have any more children,
but I want to have more children based
on the hadith of the prophet,
but
I fear that anxiety and depression returns.
Sheikh, please shed some light according to the
Quran and Sunnah.
May Allah
bless your children
and may Allah bless you with more,
Ame.
And may Allah
save you all the suffering
which is associated with the pregnancy.
And,
the advice of your father is not, recommended
to be followed.
So after you
breastfeed the child for 2 years,
and,
your health is okay,
and the doctors, they tell you
there's
no risk for you to,
get pregnant again,
then
you should not stop having children,
because
the prophet of Salam,
he told us
to have more children.
There's no way you and we'll we'll do
it for any new capital. We come with
Oman. Oh my god.
So marry those women who have love in
nature and they are prolific,
because I want
to feel proud of you. I want you
to outnumber
the number of the other nations on the
day of the resurrection.
And just keep praying that Allah Subhanahu Wa
Ta'ala saves you from the depression and the
anxiety
which is you experience that normally,
it is associated
with pregnancy.
So may Allah Subhana Wa Ta'la
make your pregnancy
easy and free from all these symptoms and
all these,
the,
sufferings.
Yeah. Was
save you from all that. I mean,
is this clear to the question?
Sheikh, next quest
since sheikh, are there duas that the prophet
used and we cannot use in the entirety?
For example, some say that we cannot recite
the full dua
used by the prophet
when he was sent to Firaun.
When he was sent to Firaun?
Prophet Musa when he was sent to Firaun.
Okay.
Okay. I'll repeat, Sheikh. Sheikh, are there duas
that the prophet
used and we cannot use in the entirety?
For example, some say that we cannot recite
the full du'a
used by prophet Musa alaihi sallam when he
was sent to Firaun.
Which dar they are referring to?
They did not mention that question. I can
write in inshallah.
Okay.
If they are referring for Zama to say
when he said
if they are referring to something like that,
of course, you cannot say
Harun,
because Harun is the brother of Musa Alisa.
But, the other day of the pops of
Asalom, I'm not aware that there is a
Dua you cannot say.
So the question I can make it clear,
Then,
I will answer the code in the Insha'Allah.
Next.
Okay. Next, Sheikh,
what would be the reason for these old
and younger guys, so called so called callers
of Islam, to undermine our great scholars like
Sheikh Islam Ibn Taymiyyah, Mohammed bin Abdul Rahab?
Such critics cause doubts in people's hearts.
There are people talking about,
Eventamian?
They say younger younger so called Da'is.
Okay. That was power. But I mean, what
to say? May Allah guide them.
Okay? Remember
remember this response?
Remember that?
The knowledge response? Says they haven't span 1,
so they think they are.
They know everything.
This is basically
the volumes down to general
ignorance.
K?
So they should be advised.
And if they are stubborn, then they should
be exposed
and people should be warned not to listen
to those fool.
K? Those who do not know their limit
to talk about the giants. Oh, I
it's very strange.
And nowadays the Internet made everyone a scholar.
Okay? Have your own podcast and
Allah must stop.
And people, they listen to them.
K.
So please, my advice for you, do not
encourage them. Don't don't listen to them.
Don't give them sounds. K?
So they will be alive. No one is
listening to them, then they have to go
out and learn the deed.
Learn the deed.
To talk about the scholars and the oleman,
it shows lack of deen, lack of iman,
lack of taqwa, all that.
K. For some of you see, a young
boy
k. Yesterday he was,
smoking weeds and, in the night club and
and now he's talking about
well, honey, if I was mistaken,
Malik is mistaken.
You became the Imam. You you reached their
level now when you can't criticize
this giant.
So
it is lack of knowledge.
So just
don't listen to them
and
don't encourage others to listen to them.
They have to go and study and learn
the deal first.
This is my advice. Next.
Okay, Sheikh. We go to the next question.
If I heard you well, Sheikh, it was
the Sufis that said asking Allah is the
accusation of him, question mark.
Yes.
Some of them, they say that.
So.
And that's
why he mentioned that.
Not all of them. Some of them, they
say that.
K? And when we are talking about the
SUI, we are talking about those who are
deviant ones.
Because if you are saying no, I'm a,
I'm following,
say, you are not.
You are following,
and you have the right Muslim.
Because that you say I'm,
You mean,
I
focus on the issues of the heart and
the test key as a
that is acceptable,
but we disagree only that you use this
name.
And when
we are criticizing, we are not talking about
you. I'm talking about those who are deviant
and call themselves service,
and in reality, they are the real ones.
Like, even Allah be halal, you just have
a union, etcetera.
Is this clear to the questioner?
I mean, it's a long shot.
No. I'm just clear, Sheikh. A brother on
a wheelchair,
it is very hard for him to move
and perform ablutions.
What is the ruling on his situation?
If he cannot,
perform wudu himself, somebody else needs to help
him to perform the
wudu. I'll be married,
his wife,
or his mother, or a father. Someone needs
to help
him,
right, to perform the wudu if he cannot
perform wudu by himself.
Next.
Next question, Sheikh.
What are some of the duas used by
different prophets?
And we cannot
okay. This is already covered.
Okay.
I I think they've given us a little
bit more detail. Okay. What are some of
the Duas used by different prophets and we
cannot use in
the
entirety?
For example, some say that we cannot recite
the full duas used by prophet Musa alaihis
salam when he was sent to Fir'aun.
Firaun.
This I explained.
You cannot say
that portion, you cannot use
because you don't have harrow on your brother
and your prophet and you will be your
minister.
Okay?
Next.
That was our final
And,
the coming
class will be Monday,
day of Arafah,
but we'll continue inshallah. Right?
Shait, it is your class. If you say
so inshallah, we will continue. I have no
problem. We'll continue inshallah.
May Allah
accept from all of us. May Allah
bless all of you. May Allah
accept our deeds and your deeds.
And may Allah
accept your deeds in this beautiful
10, 9, 10 days.
So don't waste them.
This is a chance for you
to
do a
a variety
of righteous deeds
with fasting, readings,
the heart, the commit, the haleel, all that.
And may Allah
keep us and remain steadfast in this beautiful
deed till we meet him and he is
pleased with all of us. I mean,
And may Allah
forgive us all false and mistakes and ignorance.
Until we meet Insha'Allah,
in the coming session, I leave you in
Allah's company
and protection.