Salem Al Amry – Lesson 39 Weekly Class The Three Fundamental Principles
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AI: Transcript ©
So what is dead in the next life
and what Allah
has prepared
for his
servants
is far better
than
the
transient
and momentary pleasures
of this worldly life.
So the true Mu'min, the true believer,
his heart is journey for the next slide.
So he has this rattle by,
longing.
Longing to meeting his lord,
longing
to see
his beloved ones,
and on top of all of them his
father
and
his companions.
So he has this.
So we should have this
longing
for next life.
We should not be
caught
and become totally
absorbed and in
into this
cycle,
worldly
cycle,
life worldly life cycle.
Because they see
the bitter truth
that many of us became like robots.
Okay.
Eat, drink, sleep.
Work, home. Sleep,
work,
home. And the is
not in the minds of many of us.
And
we deceive and cheat ourselves, and we are
running after
a mirage, a mirage
that cannot be caught.
Illusion,
which we would call it future.
Securing
well, I want to secure the future,
my future,
my career,
the future of my kids,
which is a
mirage, we cannot catch.
Illusion, the availing after.
And the akhirah is not there in the
minds of many of us.
May Allah
make us
wake up
from this
killing
heedlessness.
So the believers,
the Mu'mineen,
Allah's prophets,
Allah's messengers,
their hearts are alive,
healthy.
They are connected
with the Creator,
So no
wonder that they are longing
for
the next life.
The
As you know, the Hadith of the when
the Sahabi in the back of the field
said, oh, prophet of Allah,
he was eating few dates.
O Prophet of Allah, what stops me from
the Jannah? He said, what do you have
in your hand? Oh,
he threw the dates
because he has this longing
longing,
k,
to be there in the Jannah.
The real hope.
Okay?
So the proof for longing,
the
rakaba.
Then comes the rakaba.
This,
oh,
this
dreading
because Allah
has the word
error.
It's lost
and must be loved,
and we should feel dreadful
and fearful.
Because
his anger no one can withstand.
His punishment
no one can endure.
So that's why
we worship him
when
when
in between 2 states,
the hope,
the aspiration,
the longing,
at the same time,
hope,
at the same time fear,
qawf,
alahaba.
Because
this how we balance
our attitude.
And
we
behave ourselves
not to rely on Allah's mercy
because this will
lead and make us treat
the perpetration
perpetration
of committing
and committing of sins lightly.
Allah gets very angry
when his limits
are test passed.
So,
Rahaba and Rahaba.
Fear.
So Allah says
and then comes the,
the homage.
The heart
humbles itself before its creator.
For sure.
Down to earth,
no arrogance.
We are his servants.
We walk
on earth
in a state
of submissiveness.
The servants of Allah, the servants of the
most merciful
who walked in earth
in gentleness
with gentleness,
with humility,
in state of humility
and humbly
humbleness.
This is how the believer
is not arrogant.
He's down to earth.
He is busy
to mind his own business.
He's busy, he or she, busy to
improve himself
and to get closer
to his Lord Azzawajal.
Those are the real Auliya of Allah Azza
wa Jal, Allah's prophets and messengers.
And now can you say they're all Nafil
Khairat?
So they were racing,
pushing,
competing with each other
in doing good deeds.
You said they're on.
They race. They run.
They compete.
They do not delay
regarding
the doing of good
the doing of have.
Do not procrastinate.
Do not procrastinate.
Grace.
And when it comes to the
I'm a little
of Faylat
and Farlat
Doing good deeds, doing good things,
not just deeds.
You should compete.
I roll up your sleeves.
And do not delay because the clock is
ticking.
The clock is ticking.
Hazir Hassan al Basri
said, oh, son of Adam, you consist of
minutes
and hours.
So each hour
gone, part of you is gone,
and you cannot get it back.
See if you look now at your watch
and see how many parts of your
has
gone.
This is how we consist of time. We
are time bound.
So every minute is part of us, and
every minute we are getting closer to our
graves
and getting closer to leaving to the time
for leaving this world.
So that's why
the most intelligent beings, Allah's messengers and prophets,
and those who follow them,
they are busy.
Busy in doing good deeds for the Aqira.
So they are racing.
They are running,
rushing
to do good deeds.
So don't let someone to
defeat you and beat you
in doing good deeds more than you.
Compete with them.
So how about
they used to com they used to compete
with each other,
compete with each other.
Even those
who were well off, those who were busy
with their business,
but the business did not distract them
from remaining focused
on the.
As you know,
when
the poor
Sahar,
the poor immigrants
came to the Pafsa, Saddam Hussein. Our brothers,
those whom Allah bless them with wealth,
They give sadaqa. They give charity. We cannot
give. We don't have anything.
So the prophet
told them some adiriyah, some supplications
atkar.
The rich Sahaba heard about that, and they
started saying and repeating the same Athkar.
So they are
competing with their brothers.
So
the poor Sahaba, the poor companions
came back and said, our brothers
see
see the competition among the Sahaba
in doing good deeds.
So they came and they said, oh, prophet
of Allah, our brothers, they heard about the
Dua,
the sub the adkar and the dua he
taught us, and they save them.
The prophet
said This is Allah's blessing. This is Allah's
bounty. He bestows
it bestows it upon whom he chooses,
whom he wills.
So they were competing with each other
When the prophet entered
Mecca
and he entered the house, the Kaaba,
and he paid inside,
And he came out because Bilal was with
him. They asked him
the Sahaba. They want to know what did
he do inside.
So they want to do like him.
So that was it.
They were not fighting and competing with each
other regarding
the dunya
and the.
So when it comes to the,
don't let anyone to defeat you. Compete with
them.
And when it comes to the matters of
Imaan,
Look to those who
are ahead of you and try to catch
up with them.
Don't look down and say,
you know what? I'm better than
those.
I'm better than him.
At least I pray.
He doesn't pray.
So if you
make that
silly compare comparison between you and someone who
doesn't pay,
I am afraid you might
join him
and go back.
Don't compare yourself
with someone who's below you
in the deal.
Look at those who are ahead of you
and try to catch up with them.
That's why
you
need
and we need,
if we want to strengthen our imam,
is to
read
the biographies, the
biographies of those who preceded
us,
and
those their students and the
students of their students,
our salaf,
the pious
predecessors,
the 3 generations.
We read their stories and we try to
emulate them and try to
catch up
or at least to emulate them imitate them.
Not that we compare ourselves
with those
who are heat lifts
with the sinners. We should not
try to compete.
So when it comes to
the doing good of good deeds, compete
and try to
win the
And
this
is a clear,
explicit,
complete
evidence
to refute
the Soviets,
the mystics,
the deviant ones,
who say
that
you worship Allah until you reach a certain
level,
until you reach the certainty,
then
you have already reached,
so no need for you to do
more
deals.
And you should not be afraid
of Allah's fire.
The Jahannam
should not
be frightened by the whole fire,
and you should not
aspire
and hope
for the Jannah.
You don't worship Allah
because you want to go to the Jannah.
Worship him because he deserve to be worshiped.
And some people think, oh, this is really
those guys, they
they understood
the the spirit of the message.
So they are not
slaves
or greedy.
They worship Allah
because they want the Jannah.
No.
So they worship him
because he deserves to be worshiped.
The question is,
do they fear Allah and do they know
Allah more than his prophets and messengers, the
Sufis?
If anyone says yes,
we say goodbye.
You left
Islam. So no one
can worship Allah better than his messengers and
prophets,
and yet
they were calling upon Allah
longing for his reward,
and that is his Jannah,
his pleasure,
his forgiveness,
and dreading
his punishment,
the hellfire,
his anger, his wrath.
The prophet
used to say, Allah, when yes. I look
at Jannah
or Allah,
I ask you the Jannah,
and they seek your protection from the hellfire.
And the Jannah is Allah's mercy,
so you don't want Allah's mercy.
You cheat yourself by such
word which is void of any meaning.
I worship Allah because he deserves. Of course,
every Muslim worship Allah because he deserves to
be worship.
Because that's the meaning of Allah.
No deities worthy worship.
Muslim know that.
But Allah has
to be feared.
You have to be afraid of him.
You should have
the
the the
the o. Because Allah's
Allah's qualities
are sifat jalal.
They are sifat jalal.
Heart of Allah's
sifat.
They are sifat of jalal.
Attributes of that manifest
glory,
might,
manifest that he is the king.
So the Gemna,
Allah created it
to manifest
the attributes of mercy.
He manifest that by creating the Jannah
for
his servants, those who
obeyed him and worship him.
Though he deserves to be worshiped
before creating anything.
That is clear. I know.
But he created the Jannah to manifest that,
to manifest the attributes of his
forgiveness,
his mercy,
his generosity,
his kindness
to the is
created to manifest that, to show that job.
And the other hand, he created the hellfire
to manifest the attributes
of might,
power.
So
he's
he's the
the king,
Disha,
he's the king.
He's the subduer.
He's the one who raises and lowers
to
show
the
arrogant, the tyrant,
the dictators
that he is
the king of kings.
So
to say that
hellfire is nothing,
is nothing,
It's something
wrong,
unacceptable.
And that's why when you read in the
books of many of those service,
you will come across many
blasphemous
sayings
talking about
they when they talk to the hellfire, one
of them say, if I spit
if I spit in the hellfire,
I'll put it out.
Why you're spitting into the hellfire?
It
will extinguish it.
The * fire
whose fuel, men are locks,
Jahangnam,
which will be dragged
on the day of resurrection
by the angels
having
70,000
handholds,
and each handhold
is held by 70,000
of angels.
Multiply
70,000
into 70,000.
These are the numbers of angels who are
dragging their fire.
You'll visit out by spitting.
I'm telling you, my dear brothers and sisters,
those guys,
the service,
The deviant ones?
Because some they say,
service in
we don't accept this. Those are the deviant
service. So we'll tell them then we are
talking all about those.
You say
we
are
following.
Okay.
We'll not argue with you. Yes.
So
though we disagree
though we disagree with the name,
and the
mystics because
and
mysticism
exist
in many beliefs
in many beliefs.
You have Suvism in Judaism, in Christianity,
in Buddhism,
in Hinduism. There are Suvis.
And
the early ones who called themselves Suez in
the history of Islam in Iraq and they
they were not Sunnis. They are not from
Palestine or in Yemen.
This is a fact, historical fact.
But, anyway, I understand that they classified. They
said, okay. That
as long as you
abide by the and and
you consider that
the Soul Wolf is the test here, though
we disagree with this name because test here
is not synonymous
to the,
but if that is a terminology
I use,
we can
keep that aside
and look into the matter, the cost of
the matter, and the call of the matter.
So if you abide by the kitab and
sunnah
and follow the footsteps of the,
then
they have no problem with that.
So this is there is this category who
call themselves we are
This is the
sunni sunni.
There's nothing
called sunni Suvism or sunni
mysticism.
Anyway
And one category of them is the philosophers
among the Sufis philosophers,
Ibn Arabi, Ibn Halag, Ibn Sabireen, etcetera.
Those
like, Ibn Arabi is a pantheist
a pantheist
according to his works,
to have Matija and Posos al Hikan.
They are very clear talking about pantheism.
Whether the man we're not talking about him
as the person, whether he repented, whether before
he died, or no. That's up to Allah.
The matter is left to Allah. We are
talking about the heritage,
the legacy,
the books we have
with us
front of us.
I told you I have one complete corner
in my library, the books of the Soviets.
I read. So I know Sufism
had read it.
So I'm not talking just like that.
So
this is one category.
Those who say
following.
Okay. So we are not talking about 2.
We are talking about
those philosophers, and we are talking about the
the third ones who are
are totally immersed into innovations.
So what so this to say that you
spit into the hellfire
and you'll put it out, or you ask
Allah
to admit you to the hellfire.
So they're in their books
their books.
And Allah said, I will not allow you
to enter the hellfire because
you will spoil the hellfire.
So this Ara refused them.
So the Jannah
is Allah's rahma,
Allah's mercy.
The hellfire
is his punishment
his punishment.
As you know in the hadith,
the Jannah,
and
the
hellfire
started
boasting,
talking to each
other.
So the hellfire
is saying
to the Jannah,
see
my
inmates, see, my inhabitants,
see, my indwellers,
who I have.
Aflaon,
Afhaman,
See?
See the guys?
The gender said,
my
inhabitants
are the needy,
the destitute,
the meek,
the meek,
the downtrodden,
the poor,
Somaiya,
Ammar,
Yasser,
The people of the Huddl,
the people of the trench,
Asia,
Those are
my inhabitants.
Those are the inmates, the
indwellers.
And they so the way of arguing,
Jenna and the hellfire.
So Allah subhanahu wa ta'ala choke to both
of them.
And he told them,
oh, Jannah,
you are my.
So no wonder
you have those people.
You have the best
of mankind.
You have the prophets, my prophets, my messengers
starting by their father Adam and ending up
with Muhammad,
and peace and blessings upon all of them.
So no wonder,
Yamna,
that you
have those because you are Mahn Mercy.
You have my mercy.
I've gone to whomever I will and they
wish.
And he told the hellfire.
You are my punishment.
I'm punished with you
by you,
whomever.
I will.
And each one of you
will be full
and will be filled.
Each one of you.
Allah promised both of them.
And then to come and say,
hellfire,
something
should not be you should not be afraid
of it.
What?
We knew here
the description of *,
And the prophet said that he saw it
with his own eyes.
It's all eyes.
And he's so manic.
The kiva.
It's called Jahannam
because it is so dark.
Too
dark.
Whenever
the skins are burnt,
they are replaced with the new skins
to taste the punishment.
Who can endure that?
Every time the skins are burnt,
Allah, it blesses the skins
with the new skins
so that they can taste
the
punishment.
What does they drink?
Boiling water.
The zinc in that fire
like molten blast.
Yes. You will. We do.
He said shut up. He
said, I can't move the fuck up.
The moment he brings the water which is
boiling
to his face.
The the skin of his face
is burnt.
Their food is the zapum.
Horrible food,
thorny.
They eat it.
It gets stuck in their throats.
They want to push it down with boiling
water.
The tooth the tooth
of the Kaaba in the Halifa
is in the like, the size of the
Mount of O'Hath.
Can you imagine this?
Can you imagine that is the size of
1 tooth?
Can you now
imagine the size of the mouth?
The positions,
the sitting,
the space you occupy,
he occupies, may Allah save all of us.
But the running down fire, the space he
occupies
It's like the distance between Mecca and Medina.
What happened to their bodies?
They glow.
So that is their fire.
May Allah save us from the fire. May
Allah save us from the fire. May Allah
save us from the fire. I mean,
So he told the fire,
you are my punishment.
I said to the Jannah,
you are my Rahma.
That is the real life.
They will be giving whatever they want,
whatever they wish,
and more. And the more is seen Allah
as the will.
And
raise
for the for forgiveness of your
And the Jannah, paradise,
whose reds and breads,
the heavens and the
This Jannah
has been
prepared,
made ready.
It's already ready,
built,
Built by
a rahman.
Your neighbor is Ahmed Muhammad,
and the one who built it is Al
Rahman.
The palaces
are made of gold and silver.
Its earth is musk.
The earth is musk.
Was Zafarhan,
Hashishun
Nabi Tur Vihar, and Safran
is the grass of the Jannah. The grass
of the Jannah,
Safran.
This is
the
gender. Pearls, the tense
amount of pearls.
You can't see.
You have your wife every in every corner
and they don't see each other.
You have trees, the trees
of the Jannah.
One tree,
you run on the most,
on the fastest
horse
For 100 years,
and you don't finish
the shade of the tree,
and the trunk of the trees are made
of gold.
So
this is the general. This is the hellfire.
And now I'm kind of saying.
K?
So the Rusul
and Bia,
they've called us longing
for a large reward
and dreading his punishment.
They used to humble themselves
submissively.
The.
Be
humble, my dear brothers and sisters.
Yes.
Be careful
not to
become arrogant
not to become arrogant.
Anyone
who has
an atom's weight,
the weight of an little ant of arrogance
in his heart
or her heart
will never smell the fragrance of the Jannah.
You have arrogance?
Jenna is not yours.
So
try to get rid of this disease.
What is what is arrogance?
What is kibbeh?
K. The prophet said that he defined it.
And the man said,
the Sahabi, when he heard this hadith,
said, oh, prophet of Allah,
one of us
loves to have nice garment,
nice pair of shoes. Is that arrogance?
Is that kibble? I said no.
It's not arrogance
to look presentable,
to
dress nicely. No.
So now you started to define the.
So
arrogance,
pride
is to reject
the hack, reject the truth.
So if you reject the truth,
then you are arrogant.
The hack has to be accepted
irrespective of
who's saying it.
As long as it is hack as long
as it is
true the truth,
we should accept it.
The
did not set tell Abu Hurayrah
oh,
what Shaitan
told you
is not
true
because
it is saved by the Shaitan.
Because
what? Because you have to know that the
one who taught
Abu Hurayrah to read Ayatul Kursi before going
to sleep is the shaitan.
But the prophet told
the Buhurayah
after it happened with the Buhurayah
to catch the Shaitan
many times,
3rd
twice and the 3rd time,
he told him this to the inaccuracy.
The told
him,
And
this time this time, Shaitan has told you
the truth.
This how we have to learn
because many of us,
if a Muslim
okay. You have he's not on the right
path, but he said something which is hack.
You say we don't accept it. No?
It has to be accepted.
What he said is right.
What he said is correct.
We should not reject the hack
because most of the time, he's not on
the right
track.
But this time, what he said is right.
That's why the
scholars of Hadith and Muhammed Thun,
they have accepted the narrations
of people who had
bitter bitter.
But because
when it comes to the hadith,
they are trustworthy.
They do not lie,
so they accepted their narrations.
So they accepted the narrations of the Hawadig.
As in Sahid Bukhari,
he reported Hadith from,
Enlil Abdul Haftar.
So the scholars of hadith, they didn't say
because they are Hawari. They are
we'll tell you how we'll not accept the
the hadith.
So the hack,
whoever says the hack,
the truth will have to accept it.
Otherwise, it will become arrogant.
Arrogant.
So do not reject the truth
when you hear
it. So to reject the truth, that is
arrogance.
That's elegance.
And the
the said, continue.
To
despise the people, to belittle the people,
to look upon the
people. You consider yourself you are above them,
and you look upon them.
So if you have that disease
in your heart,
then you are
arrogant
and you have to
repent quickly
and
work
on your heart and cleanse
it and clean it
of such
ignoble
quality
of such
sickness.
The truth of it.
Otherwise,
no Jannah.
The
little ant.
You have that?
Get rid of it.
Because the moment
is down to earth,
and do never never despise any Muslims or
look upon any human being.
Consider
all the people you see,
all the Muslims,
all the the
brothers and sisters you see, consider them they
are better than you.
Consider them better than
you. That's how our forefathers
lived, and that's how they purified
their souls.
And they would not attribute
perfection
to themselves.
Each one of them
would accuse himself.
So if he had a Saudi
he was
in Hajj
in the day of Alafa.
And you know that Allah
on the eve in the evening, the eve
of Alafa,
he
descends
in a manner of suits of majesty and
glory,
and he forgives
the pilgrim.
So he said to him,
If Allah forgave
all of them except one, I will think
that one is me.
Is that what it's myself.
This is Sufyan.
And who is Sufyan e Saoli?
Read his biography.
The Muhammed, the the Imam, the Zayed, the
wedding,
the tip-off.
What is that? Right?
So we should not
consider ourselves. We are perfect. No.
We should always
suspect ourselves
and accuse ourselves
of our shortcomings
and that we are falling
short,
and we are not able
to fulfill and
our obligations.
We cannot meet the standard, we cannot meet
the level that pleases Allah Azza wa Jal.
So that's why we work and we ask
Allah subhanahu ta'ala
for forgiveness.
Until we meet him subhanahu wa ta'ala.
So
So the kibbut,
we need to work hard, my dear brothers
and sisters,
and purify
our hearts from this sickness.
So the Hasia, the
Ravva,
and the Ravva,
all these three things, remember.
Ravva,
You yearn
and aspire
for your waqf
for Allah's forgiveness,
and you
long
for the next life
the next life.
As Sayid Nabiral
when he was bleeding his lost,
he was saying:
Radhanal Al Ahibba,
Muhammad al Usaba,
tomorrow
we are meeting
our loved ones.
So he was
longing
to
the next life
because he's going to meet his beloved
prophet,
the one that he missed him
all the time,
for a couple of years.
So now he is going to see him.
He's going to see Abu Bakr.
He's going to see Earth's man.
He's going to see Earth Ali.
He's going to see
those
companions
who passed before him.
So he was happy. Happy.
So my dear brothers and sisters,
have this
rahaba
and the rahaba.
K. You fear Allah
and balance your flight to the akhirah
and have this submissiveness
and and
humbleness and humility,
and you should not have any trace of
arrogance
in your heart.
May Allah
purify our hearts and your hearts.
May Allah fill our hearts with
his fear
and his love
and the love of his
prophet
and the prophet
and the love for the.
May Allah make us among those who are
humble,
those who are in the state of
those who walk on the earth.
And
may Allah
forgive us our faults,
mistakes,
ignorance,
and elegance.
And may Allah
keep us in remain
steadfast
in this beautiful day.
Till I meet him, and he is pleased
with all of us. And
may
Allah unite our hearts.
Guide all the Muslims
to the right path
and aim.
And may Allah
reward all of you, my dear brothers and
sisters, immensely
for your dedication,
for your patience, for your attendance.
Brothers and sisters, we will stop the question
and answers time now.
If you have questions, please send them through.
You may do so on the Zoom chats,
or you can raise your hands on Zoom
by pressing,
participants
and raise hands so we can take your
questions verbally.
We have received a few questions already. Inshallah,
we'll begin with those ones.
The first question,
Sheikh Many say that we should not eat
between Asar and Maghrib. Is this authentic?
We should not what?
Eat between Asar and Mahrib.
Eat?
Yes.
No. It's not authentic.
You can eat
anytime.
I thought that you are talking about
sleeping.
That's eating now. Sleeping. Yes. They said it's
Makruh,
after
Ashurban before Magrul,
unless there is a need,
you are tired and things like that. Next.
The next question,
May Allah bless you for your efforts. May
Allah elevate your states in Dunia and Akhram.
My question is,
is it proven that Allah has 2 hands?
Can the 2 hands be mentioned
as a form of sifaat instead of limbs
of Allah?
Today, a renowned scholar in my country wrote
a short note based on this topic. If
you can clarify.
This is a long topic,
but I'll try to
give you the gist of it.
When it comes to the talking about the
the attributes of Allah, Azza Wa Jalal.
First of all, we have to
know our limitations
as human beings and know the limitation of
the human mind.
Oh, we are limited
in every aspect.
Our minds are limited,
our senses are limited, etcetera.
Among the limitations
of the human mind that we cannot
imagine something without seeing it.
This is the human mind limitation. Something you
did not see, you cannot imagine.
You
cannot imagine.
You cannot comprehend something. That's why
you have to draw now 2 circles.
The inner circle is the world of the
physical world,
which is this world in which we live.
Physical world.
Tangible. Think that we can see.
Then the other
biggest circle is what is called the metaphysical
world
or the unseen or the right, something beyond
what is what can be seen,
beyond the material world.
The mind functions and works within this circle,
the physical world,
within the tangible
world.
The moment you push it outside the boundary
of the circle
of the physical
world,
it gets lost
and
start
doing things funny
and saying things
irrational,
absurd
because you pushed it into an area
outside
the domain of its functionality.
I'll explain this.
The Greek philosophers
Greek philosophers,
whether Socrates,
Aristotle,
Plato,
I thought
there was, etcetera.
When you read their words,
they talk about something metaphysical,
and this
all agreed there must be something beyond
the worldly the material world. They they agree.
Had they stopped at this point,
no argument, no problem.
Because
the Apple
can rationalize
and can conclude
from
correct
and sound
premises,
cut a life to the right conclusion.
This world
is not eternal.
This world was not there.
This world is created,
so there must be a creator.
This customers was not there.
It was created.
It came into being when there was nothing.
So who brought it into there must be.
There must be
creator
or the first cause, as they call it,
who caused this universe
to come into being.
Because this what the mind can't conclude. There
must be
someone who brought this
existence into being,
but they did not stop at that point.
They agreed there is there must be a
creator,
someone who did all this,
but then they pushed
the mind
into that world.
The unseen.
There were
they started
saying
horrible things,
the Greek mythology.
So they started saying,
there must be big God, Jupiter,
and then he has other helpers with him,
and each one has certain function. You have
Venus, the one who is the goddess of
beauty, and
and those gods, they fight. If you read
in the Greek mythology, you'll start laughing.
And god for the fire and god for
the rain, etcetera.
Why?
What happened? Because they push the mind into
an area
that is not
does not fall
within
its domain,
and it cannot function there.
So when it comes to the hype, my
dear brothers and sisters,
there's no way that the mind, the intellect
can
guess
or can comprehend
or can
arrive at it.
It's beyond its capacity.
You are listening to me now,
and you are sitting in front of your
computer,
and you are in the room,
if the door of the room is closed,
you don't know who passed in the corridor.
You don't know.
And your mind cannot tell you who passed
in the corridor corridor,
Or if someone is knocking in the door
and you try to imagine the knock up,
your mind cannot tell you.
Cannot.
Because it is unseen to the mind.
The mind will only start speculating.
Maybe the knocker is a man when it
is a woman or a child
or anyone anyone else.
So if you the mind cannot tell me
who's beyond the door, who's behind the door,
how do you expect your mind to tell
you who about the one who created everything
when he cannot tell me who is beyond
the door, who's behind the door.
And I have the only way for the
for me to know who's knocking
is to ask the knocker,
who is it? What do you want?
And I have to respect myself, and they
should not say,
oh, you are so and so. Say no.
You are a man. No.
I should not start speculating.
I should ask him who is it and
what do you want,
and let him
to tell me about himself.
Having said this, now come
to the this creation.
Allah created this creation.
And Allah is unseen, but
we didn't see him.
So the only
way to know about him
is to let him tell us about himself.
Let him tell us about himself.
And he,
out of his mercy,
he described himself to us in the Quran.
And he gave us.
Nothing is like unto him and his own
hero, Oseer.
Nothing is like him.
So as Imam Ghazal said,
whatever
comes to your mind, Allah is not like
that.
So here, you have to tell your mind,
hey. Hey, little,
little creature,
behave yourself.
Don't imagine. You cannot imagine God.
You know what? My dear brothers and sisters,
even the imagination
is limited
limited.
Why? It says even the imagination
is limited
Because the imagination
springs from
our observations.
Things that I did not see, I cannot
imagine.
Like a blind man
who's born blind.
Try to explain to him the colors, he
cannot
understand that
because he did not see the colors.
You tell him the white color is like
the milk.
He didn't see the milk.
He tasted the milk, but he didn't see,
so he cannot imagine it.
So the human mind cannot imagine things that
without seeing them.
And the when I'm at the classified even
the imagination,
they classified it.
Some type of imagination
is creative,
and this is the imagination
of the artist.
They are creative imagination.
And the other type of imagination
is reproducing
what you have
seen. For example,
now you are not in, but you can
imagine. You close your eyes and you see
the because
you have been there
so you can retrieve
the image and the picture.
So you are reproducing.
So that is one type of imagination.
The other type, the creative imagination, is the
imagination of the artist and the the the
the poet.
They come up
with certain pictures, mental pictures.
The these pictures, they do not exist in
reality.
For example,
an artist might draw
a picture.
If you look at the picture in total
to
in totality
as a whole,
this picture does not exist in the outside
world.
But if you analyze the picture
the picture,
the photo,
and
break it down in its into
its
ingredients,
you will find that
the artist,
he took
the elements from
the world around him.
For example,
he might draw a picture
of a woman,
but she is like the a a horse
with wings
and the face of a woman.
This type of Christian does not exist.
But he took from
this world the face
of a woman
and the wink of the birds.
And he could combine these elements together, and
he came up with a new image.
That is creative imagination.
So the imagination itself
is limited,
and it speaks only from what we have
seen.
And Allah is unseen, and the akhirah is
unseen,
and the is unseen. So we cannot imagine
it at all.
And that's why Allah says,
I have created
for my
No
eye has ever seen. So
something we did not see, we cannot imagine.
Can you close your eyes now and imagine
the palaces of the general?
Tell me what are the pictures that came
to to your mind,
the palaces that you have seen.
That's these are the pictures that will come
to your mind.
The palaces in the general, they are not
like this. All these palaces you have seen
came to your mind are made of bricks
and cement.
Palaces in the general are made of gold
and silver.
K?
So and no ear has ever heard of
because sometimes you might imagine
through hearing,
but you did not hear about what is
in the Jannah.
Never what is in the Jannah crossed the
mind of any human being.
So if we cannot imagine the Jannah, can
you imagine the one who created the Jannah?
Never.
So we have to accept
what he tells us about him.
So he described himself Subhanahu Wa Ta'ala
and he said, later can it be reshay.
Nothing is like unto him,
yet
he gave himself
2 attributes.
Wahu Sami,
he's all hearer,
and Basir all seer.
So nothing is like him to him, but
he hears and he sees.
So when you read
the attributes of Allah,
you have to understand it in the light
of this eye.
And you should not imagine
and should not consider his attributes like our
attributes.
You should not consider his hand like our
hand
because listen.
We say the hand my hand
and the hand of the bag and the
hand of the door and the hand of
the cat.
The same word, hand, hand, hand.
Are they the same?
That was a no.
The hand my hand is not like the
hand of the door, is not like the
hand of the back,
And these are things created.
So each one, his hand suits
its essence.
So why do you want
the hand of Allah to look like yours?
Wake up.
So when Allah tells us,
his both hands are spread out,
We say,
we believe you, oh, Allah.
You know yourself better than us.
We accept
what you told us about yourself,
and we understand that in the light,
nothing is like unto him and he is
all hearer and seer.
Allah hears Allah hears everything.
Allah has heard
the complaint of the one who was complaining
to Allah,
who was arguing with you or Mohammed,
and complaining to Allah regarding her husband,
Allah heard her
complaint,
and the conversation that took place between her
and the
Allah hears.
How does he hear? It's none of our
business
because he didn't tell us.
Arose above the mighty throne.
He said so. We believe in that.
How? We don't know. He didn't tell us.
That's why the
man
gave this.
The man came and said,
oh, imam,
the most beneficent,
is
Tawah, rose above
the mighty throne. How?
How did he is Tawah?
He said,
first of all, he kept quiet. He started
sweating.
Then he said,
The meaning of his in Arabic is known.
The meaning the meaning of the word Arabic
is means
to rise.
That's the meaning of it.
The Arabs, they say,
When
they want to measure the level of water
in the well,
they put marks. They grid, make
like a ruler. So they put piece of
wood
on the wall of the well,
and the water will rise.
And this
sign is known,
the measurement of that height.
So when the water
re reaches the level of that piece of
wood, they say
it's. So the water raised to the level
of the piece of wood.
Imam
Al Asmari.
Rahim Allah. Who's Al Asmari?
The linguist.
The etymologist.
The grammarian,
and they used to go to the desert,
to the bed Bedouin
to hear them how they talk
so they know the exact
patterns of speech and
the applications
and how they use
the
the words in their daily conversations.
So he said, we came to
an old man,
and he was sitting on the top of
a dune, sand dune.
He told us,
Stole Stole.
We looked at each other. Last one I
said, we looked at each other. We didn't
know what he meant by Stu.
So young boy told us he's telling you,
ascend.
Climb, get up to him.
So
means to ascend, to go up.
2 days.
And when you read in the Quran, you'll
see this is the
usage
used in the about the word is Tawah,
about the ark
of Noah, was
Tawah So the ark
lays above,
became above the mountain of Judi.
Also,
the plant
is now
on its stem.
So the plant
is above.
The fruit of it is above the stem
of it.
So
Allah is above
the mighty throne.
So when the man asked Imam Malik, he
told him,
the meaning of the word is is known
in Arabic.
And the manor and the how cannot be
comprehended.
Well, and
they believe in it is mandatory, obligatory.
And
the questioning about it about the how.
The man did not ask about what is
the meaning of the. No. The man was
asking
about
the manner, the how.
So
so anyone
ask any question about how,
you
tell him, tell me about Allah. How is
he? How's Allah?
So his answer should be,
Nothing is like unto him. And he's all
here. How's he? So
his actions like that.
His attributes like that. Nothing is like unto
him. So when you read
Allah's hand,
Allah's hand above
their
hand.
His both hands are spread out.
You believe in that,
and you do not
consider
Allah like a human being or the hands
of a human being or likening him to
a human being
and where you will fall in the.
K. You attribute human active,
qualities to him Should
not.
Oh, you deny. I say no.
It doesn't mean this.
Allah's hand means his power.
What?
Allah doesn't know how to describe himself.
When he said
to Iblis,
when he refused
to prostrate before Allah, he asked him,
no. No. No. I can't tell you to
be
a. What
stopped you, oh, cursed one,
please,
from frustrating
before the one
whom I created
with my both hands?
Both hands?
What? Created with my both powers?
Because you see, right now they are misconstruing
the text
and deny what Allah said because now they
are imagining that they have a problem here
in their minds.
In order to get rid of this,
they say we have to render the text
metaphorically
and not
as Allah said.
So when they read the hadith,
Allah descends every night
so they imagine a human descent.
So they say, no. No. No. No. No.
Allah does not descend. Allah
is saying he descends.
His prophet said he descends.
And you are saying,
you are belaying Allah?
He's saying, I descend. He said, no. You
don't descend?
And they say, what dissent is his lachma,
his mercy.
His mercy?
Who forgives
the mercy of the merciful?
And the hadith is very clear.
Allah descends every night in the last 3rd
of the night.
How does he descend? None of your business.
Tell us about him. How is he?
They said, can you please say? So his
descent like that.
Respect your mind and respect yourself.
So Allah dissents.
And he says, anyone
has been tied to Allah?
Anyone wants me to
to grant him forgiveness
and a repentant?
Who says this?
The Rahm
or the Rahman the Rahim?
Halmin says,
anyone who's in need, and I will grant
him his wish.
Who fulfill
and gives the right word
or the.
You see?
Their arguments falls apart.
So
my dear brothers and sisters,
when you read in the Quran
the attributes of Allah,
understand them
in a manner suits his majesty and glory.
And he described himself,
and he knows himself better than us,
and we understand the meaning of the ayaq.
But
the manner, the how, we don't know.
But we accept what he said about himself.
So when you come across any
of his
attributes
in the Quran or in the sunnah,
we believe in them
without giving the resemblance
to human qualities
or likening him
to human beings.
Rejecting the meanings of his names
and the qualities, his quality divine qualities
and attributes.
Imam Shafi'i
he
said
regarding those deviant sets because this is you
know why this now this sheikh and those,
deviant,
sets in Islam, like the
Martezalite and the Gammite and the Ashaalite, etcetera.
Why they went astray?
Because of the Greek logic.
That is
this is the bitter fruit that they eat.
So,
he had
he debated with Vishal Nadesi,
one of the deviate Czechs
in Iraq.
And he said, you know, he said, you
argue with
them with Sifat and Wujud.
Sifat and Wujud,
the attribute of existence.
Ask them does Allah exist or doesn't he?
Does Allah exist or doesn't he?
If he says, no, he doesn't exist,
assalamu,
goodbye.
Why should we waste our time? You're not
a Muslim.
If he said he exist, tell him I
exist and you exist.
Because what they their rule
the rule the rule they follow, they do
not complete the
They take half of
the Nothing is like him, and they do
not complete the
Like, one
saying,
do not come to the prayer.
Complete the ayah.
When you are intoxicated, when you are drunk,
don't come to the
So they say anything
gives the resemblance or like anything,
we do not accept it.
So Shadi said, then you argue with them
with the
who do the attributes
of existence.
Does Allah exist or doesn't see?
Yes. He exist, but I exist and you
exist.
So according to your philosophy
and logic, you have to deny
because I exist and Allah exists.
And you say,
any attribute that is common cannot be attributed
to Allah. So now you have to reject
the existence of Allah because I exist.
So what he should say? He will say,
but you know, Allah's existence
is not like yours or mine.
That is true.
His existence
suits
him. My existence
suits me. My attributes
suits me. His attributes
suits him.
So we have to approve and believe in
whatever Allah
said about himself.
Allah sees
and you see.
And he said about Adam,
We make him
hearing,
living in the faculty of hearing and the
faculty of seeing.
Is Adam seeing
the faculty of seeing and the faculty of
hearing the like the Allah's attribute? No.
My hearing is limited.
My sight is limited.
Beyond few meters, I cannot see.
High frequencies, I cannot hear. Low frequencies, I
cannot hear.
And Allah heard
the conversation
that took place
between
the and
and
I was
there.
There,
next to them,
I could hear part of the conversation only,
and Allah heard her.
Allah sees everything.
He sees that little
ant. He sees the worms inside the rocks,
and he feeds them.
He sees the fish in the depths of
the oceans.
He sees everything.
He hears everything.
He hears all different
voices.
Imagine in the day of Arafat,
3,000,000, 2,000,000,
different tongues.
Oh, God.
Yeah, Allah.
Everyone is
praying to Allah in different tongue, and he
is all of them.
All of them.
Human being? If 3 are talking to him
simultaneously,
say, hey, guys. Hey, guys. Hold on. 1
by 1.
So Allah's attributes, my dear brothers and sisters,
suits his glory
and his majesty.
And this is the relief of Al Asuna
al Jamah.
This is the relief of the Muslims.
Anyone
who believes
something different, he is
misguided
and he is deviant.
May Allah guide him
to the right belief.
And this is in brief.
Is this clear to the question?
Inshallah, it is clear, Sheikh Duzaklakir
Amin.
The next question, Sheikh.
So arrogance is related only to ignoring truth
as sometimes we walk proudly, knowingly, or unknowingly.
Is this arrogance or something else?
Would you mind repeating the questions?
Sometimes
we walk proudly, knowingly, or unknowingly.
Is this arrogance or something else if we
walk proudly?
If you you know yourself.
If you are
walking powerfully thinking that you have something when
you are,
a human being as,
say, Nani of the other hand who said,
oh, son of Adam.
Why you behave
and you become arrogant? Don't you know?
Your beginning is
a despicable drop of *.
That's how your your beginning,
your origin,
and your ending is a rotten
corpse
when you die.
And in between a mobile vessel
full of
waste.
This is you, the definition of the human
being. Double *
and you end up
a cove
that will rot
and decay, and in between, you are a
vessel
with full tummy of waste.
That's it. Why you become arrogant
and proud? What's wrong?
So
this needs to be done.
Work hard. We need to work hard on
our hearts.
K?
So everyone knows himself.
Everyone
knows himself.
So
remove. Get rid of this.
Walk
howling
humbly.
Why you walk proudly?
Because of what? Your knowledge, who gave it
to you? Your strength, who gave it to
you? Your beauty, who gave it to you?
We have to come down to earth and
be grateful to our lord.
Next.
The next question,
I'm asking about our scholars.
May Allah be pleased with them.
What makes them to have a the highest
position as long as our deen is concerned
that one cannot have proper,
understanding
of Islam without referring back to them?
So who's the questioner? Is the questioner a
scholar?
If you are a scholar, a questioner,
I
know.
If the questioner is a scholar
okay. Now you are head to head with
the scholars.
You are reached ahead.
So you own all the tools, and you
are qualified.
Okay.
So you you will yeah. You are qualified
to understand the Quran and the Sunnah. You
mastered
all the tools that will enable you to
understand the Quran and Sunnah so you know
Arabic
in great depth.
Like Al Asmai. You are like Al Asmai.
Okay?
And you don't need the books around you
because you are qualified.
And you know the hadith. You have mastered
the science of hadith.
So by just reading the Islrad,
you know this narrator is reliable,
this narrator is weak.
You are you reach that level.
You understand the Quran. You understand
the different
types of art in the Quran. So you
all these all these sciences you mastered,
then,
no one will ask you because your imam
will refer to you.
But if you are a k g one,
k g one,
you don't know what is the and what's
the will be he.
You cannot pass
any sentence
dramatically and analyze it.
You cannot read the Koran correctly.
Then you
are
student,
learn your d.
You learn.
Because that's what Allah says.
Ask the people of knowledge when you don't
know.
Ask the scholars.
The most learned men
fear Allah most.
When you disagree
on the final matter, take it to the
Quran and Sunnah. How you're going to understand
the Quran and Sunnah
without referring
to those scholars
who spend their lifetime
studying the deal.
And now let us face the reality.
Do you go to the pharmacy and take
medicine
and start using it without
following the description of the doctor and the
pharmacist.
Do you start?
Okay. Because you read some books on medicine
to
operate on people?
No.
You will be a criminal,
and they will put you behind bar because
you are not a doctor. You are not
qualified.
So
we know it's cut in the dunya, we
don't we accept this. We don't argue. We
don't you don't argue with the doctor. You
don't argue with the engineer.
When you buy the the gadget,
your
cell phone when you bought it,
You read the manual.
When you bought your car,
you don't say, I know the better than
the manufacturer.
Here, he's telling me put the petrol. I'll
put water.
Do that
because you are genius.
No. I have to read the catalog.
I have to follow the instructions of the
manufacturer.
So why don't you want to the instructions
follow the instructions of your creator
who tells
us to refer to the scholars,
to study under them,
to teach us so that we'll become qualified.
The prophet
said,
The scholars are the heirs, the inheritors of
the prophets.
The prophets, they did not bequeath
bequeath
Dilham or Dinah,
but they bequeath, and they left the legacy
of.
So that's why you will follow the scholars.
Allah says in the Quran,
say
at those who know
like those who do not know.
So you have to understand the status of
the scholars.
And those fools,
the fools that are
there
on the net
spreading such the sayings,
no need to refer to the.
They just want to
mislead you,
and they want to mislead the Ummah, and
they want to take the masses
away from the scholars
so they that they will be misled
and misguided,
and they will go astray.
Wake up, Muslims.
There is a conspiracy.
There's a plan. There's a plot
to make this gap between the ulama
and the
And Allah commands us in the Quran
to refer to them
and to learn our deen from them.
I hope this is clear to the questioner.
Next question.
Assalamu alaikum Sheikh. For today's, I will preserve
you and keep you with us for a
long time. We are in desperate need for
the and
help us understand.
I mean,
my question is,
how do I answer the Muslims that claim
that there are different Islam?
One that says, for example, that you must
wear niqab,
have segregated gatherings, no music at weddings, etcetera,
But also Islam that allows music, children are
studying musical instruments, and parents are proud of
this, and plucking of the eyebrows and loose
hijab,
etcetera.
They say, and it's okay to follow any
of these Islam. And when I said categorically,
there is only one Islam. The Muslims may
be weak and do different things, but Islam
is 1.
They say they have great of they take
great offense to this and my attitude.
How do I be best deal with this
and especially if they are relatives?
Allah says,
and when they are approached by the fools,
okay, the foolish, they say peeps.
So what can you do for the fools?
What can you do for the ignorant?
It's not to argue with them.
How do you waste your time? You should
cannot you should not waste your time to
argue with the
the people who are ignorant
because they do not understand.
There is no to Islam.
In the deen or in the line Islam.
The deen in the last way
side,
The deen, the way it applied, doctor Talbot
accepts you, and Islam is only one Islam.
What Islam?
Not to Islam.
And any Muslims
says something,
there is a standard, there is a criteria.
We
gauge
what you say against it.
Allah says,
the internal
Allah says, if you argue about any matter,
take it
to Allah.
If you believe in Allah, the last day.
This is the best for you.
Is the best
is the best
ultimate
solution for you.
So anyone says anything,
we check it against the Kitab and Sunnah.
Some are saying there's music halal.
Okay?
What the Quran says about it?
What the sunnah authentic sunnah says about it?
Very simple.
When you go to the Quran,
Allah mentioned
La'wal Hadid,
and the Sahaba understood it and explained that
it is the music.
The ahadith of the prophet
about music, that Allah prohibited music, and people
will come at the end of time and
make music,
lawful
and make alcohol lawful.
So
you who says music is halal,
what proof do you have?
Reduce your evidence if you are telling the
truth.
Well, this caller said that.
That that's not the proof.
If this scholar said that,
the proof what Allah said
because we are talking about issues of halal
and halal.
Issues of halal and halal.
The issues of halal and halal, we have
to
get the
judgment and the ruling from the Kitab al
Shulna, not what this scholar said.
Ibn Hazem said,
musical is so much okay.
Hazem Bahamullah is not a prophet.
Okay?
Or any other scholar.
What
matters?
What Allah said, what the prophet said, so
Allah said that's it. Don't tell me this
scholar said this and that scholar said that.
Because the explanation
of this scholar, Alan, though we are following
the Uleman,
but you follow the island because he is
the inheritor
of the scholar. So he has the knowledge
of the Qatar and Sunnah.
But the moment
this island made it jihad
and he was mistaken
as a human being,
he will be rewarded once.
And if his judgment or his
opinion
is correct, he will be rewarded twice.
So to this scholar,
his
status,
his position is win win.
But if he, his judgment or his verdict
or
his statement he made,
the fact what is wrong,
we should not follow him regarding that.
That's it.
So our Islam is only one Islam.
And if we disagree on any issue, any
matter,
we have to take it to the Kitab
and Sunnah.
If this scholar quoted hadith. Okay.
Is this hadith authentic or not authentic?
Well, it is a weak hadith,
so
case is dismissed.
The whole
argument
is
is lost because you based your argument on
an evidence, on a hadith, which is fabricated
all week.
So it's very simple. Our deen
is very clear,
as clear as the sun and the daylight.
Allah said the Prophet said,
our Islam is only 1, and we understand
this Islam
in the same way the prophet
told it to his companions
and the way his companions understood it and
told it to
their students until
the Islam reached us
generation after generation.
Is this clear to the questioner?
That is clear, Sheikh. Umshaa Allah.
The next question. Assalamu alikum Sheikh. There are
two interpretations
of the Hadith on fasting the 6 days
of Shawwal.
Some say it will be as if he
fasted for the whole year, and some say
it will be as if he fasted for
a lifetime.
Which interpretation
is more authentic?
A doubt. A sunnah is the whole year
year, not the whole life. Whole year.
Whole year.
Next.
I see those who say that,
I can't understand. You see?
Someone says it's the whole life. He understood
the way
because he he that's his understanding
from the he opened the dictionary and means
eternity and whatever.
Means the year here.
That's why you have to understand Arabic.
No Arabic, you don't understand the language,
your you will make blunders and your knowledge
will remain superficial.
Next.
The next question, a person said we should
not curse non believers when they are alive
because if a disbeliever accepts Islam, the curse
is still on him. What is the ruling
on this? May Allah protect you, Sheikh.
Would you mind repeating?
Assalamu alaikum, Sheikh. A person said,
we should not curse non believers
when they are alive because if a
disbeliever
accepts Islam, the curse is still on him.
What is the ruling on this?
Okay.
Muslims, they do not curse.
And the prophet
said, and Muslim said,
and
Muslim said, this is the
the the, true Muslim.
The prophet said, and Muslim said,
not the one who accuses and insults.
The one who curses.
1 who is using vulgar language.
This is not the behavior of the Muslim.
K?
So, you don't curse
a specific person.
You don't.
You might say
Allah's
curse upon
the Allah's curse upon the disbelievers in Kenya.
You don't curse someone
specifically.
You don't do that.
We Muslim, we don't do that.
We Muslims, we
for those Kufa who,
not yet Muslims, I like this,
saying that our brother,
Sandy Aqidallah used to say,
who are not yet Muslims, we ask Allah
to guide them. We give them down.
We don't curse them.
We pay for their guidance. We ask Allah
to guide them. We ask Allah to open
their hearts
for the hap.
Heart. This is our role in the dunya
because our dawah
dawah is part of our
deen and our machinery nation.
Who
had this and be the answer, oh, Allah,
this is my way. I call unto Allah.
Allah basirah upon basirah upon understanding,
knowledge,
and our
and those who follow me. And we have
his followers, so we have to follow his
path.
And we have to learn from his how
he dealt with
the the,
the non believers and the kufa at his
side.
He was kind, he was,
full of mercy.
He used to cry the whole night,
praying to Allah,
asking Allah, begging Allah to guide them.
Not he was not cursing them.
Though they
4:10,
though they killed his uncle Hamza
they tortured the Muslims,
and do you know what he said when
he entered Makkah? Go.
You are free.
So this is our Islam.
So there are some ignorant
Muslims say something.
That's not,
an evidence that Islam
teaches its followers to to be to keep
cursing others. No?
The prophet
said to the Muslims
not to insult
the dead who are non Muslims.
That's a simple amur. Do not insult the
dead, those who died. Non Muslims. Do not
insult them.
Next.
Next question, sir.
A brother lost his mother after a long
period. He began seeing her in a dream
appreciating
him of taking care of his siblings
and telling him to keep it up, that
he too will not stay for long too.
That dream kept on reoccurring.
He was worried, so he
so he prayed to Allah
not to see her again in the dream.
He's confused if what he did is right.
Please advise.
His mother passed away, be allah, have mercy
on her. And he's he he used to
see her in the dream?
Yeah. And she kept coming in the dream
saying that you don't have much time left
yourself.
And,
you know,
that he's taking care of the siblings and
telling him to keep it up.
No. He should,
see the, the dreams,
they're either from Allah or from the.
So like this dream,
it's a reminder.
It's a reminder.
Yes. You don't have much time.
Who has much time left?
Do you have much time left?
Nope.
That's why
the is telling us if you're
you are in the evening, don't expect to
leave till next morning.
Consider that this is your last day.
Consider that this is your last day.
So this is a reminder.
You don't have much time left.
So do righteous deeds
and keep taking care
of your brothers and sisters. This is something
nice, a reminder,
good admonition.
So
none of us
has much time left
because
our lifetime is short.
And the said,
the
The life span of my is between 6070.
And hardly,
few only, hardly
people cross the 17.
So if you are in your sixties already,
do you have much time?
If you have gray hair already, when and
the warner
warner has come, do you have much time?
It's just counting down.
Get your readies
yourself ready
to meet your love.
So no one has much time left.
Death is around the corner,
very close.
So you should not be scared by such
a dream.
Just roll up your sleeves
and do righteous deeds and take care of
your,
brothers and sisters.
And may Allah shower his mercy
upon the soul of your mother, Annie.
Is it clear?
That is clear.
And we'll take this one more question.
Assalamu alaikum. What to do when one is
confused whether we took suhoor before or after
fazul
Azhar? To be honest, I didn't hear it.
What to do when one is confused whether
we took Suhoor before
or after Fajr Azhar?
You just ignore the Swiss watch.
No need for you
to
to entertain this idea.
Consider yourself,
you take your shuhur before the agan and
don't
let the shaytan
plant this doubt into your mind. Forget about
it.
You're fast inshallah correct and do not entertain
this whisper, this
Next.
K, Sheik.
Let's see one more.
Sheikh, what is the ruling on invoking Allah's
anger upon the oppressors that we see today,
or is it better to only pray that
Allah guides them?
Also, one of Allah's attributes
is a.
How should we implement
Namshir, can you hear me? Yeah.
What is written?
Written on.
Okay.
How how should we implement
they've linked you with sabar shirk. So now
they're saying how should we implement sabar
in this situation and not invoke
Allah's
anger on the oppressors?
No. It is permissible.
It is permissible to invoke Allah
to destroy your enemy
and to
the
help the oppressed
against the oppressors.
It's permissible.
So the prophet,
he performed.
That's why in Islam,
we have.
And this is the time for the.
All Muslims all over the world
should perform Qunut.
So it is permissible
that Allah to
ask Allah
to grant victory to the oppressed
and to destroy the oppressors
and the transgressors.
It is permissible.
Is it clear?
And Sheikh,
the last question here.
May Allah preserve you and raise your ranks
in Jannah. Are these 2 hadith authentic
That the prophet
said, if poverty was a man, I will
kill him.
No. This is not, subject. Next.
Also, another that says, the prophet
said,
poverty is my pride.
Poverty is my pride?
Yeah. Poverty is my pride.
There's
no hadith like
that. As far as authentic hadith, I mean.
And if the questioner,
he has the reference,
ask him to forward. I will check it
for him. No. I'm sorry.
And the the faqal faqal in Islam is
not something,
blazeworthy
to have.
The prophet
said the opposite.
He said the opposite. He said
to leave your your
dependent. Have any are
rich
better than to leave them poor begging the
people. That's what I said.
There is a hadith, the prophet said,
This is the problem.
Again, volume is down into the ignorance
of the language,
Arabic language.
Prophet said,
Muhammad make our sustenance.
Guess what? To meet our needs.
Not he's begging
for poverty.
If that
hadith is
mistranslated
or misinterpreted.
So
if the questioner
mentioned the reference, I can check for it
the authenticity of such narration.
If you have the reference for it, please
provide it and
will check,
the chain and the authenticity
to
comment further.
We will conclude the session here.
My dear brothers and sisters,
may Allah reward you, bless you and your
family, protect you,
and,
bless all of us with the beneficial knowledge
and the righteous deed.
And my advice for you, my dear brothers
and sisters,
please take it seriously.
Please learn your.
Please.
The is
need
is a need
of having
students of knowledge
to learn
from the scholars.
We need to go to the scholars
and approach them before they leave this dunya.
The Ummah is in need
for for Uleman, need for Uleman.
Take it serious.
Fight,
mamaize,
read,
practice,
share
what you learn.
And this is the secret if you want
to return the knowledge,
share it with others.
Share what you learn with your friends, with
your family, etcetera,
and put it in practice and start practicing
it.
The Ummah is in need
to have ulama.
Each family should have Alem at least.
Okay. Not that this is a doctor, this
is engineer, this is pilot, and no one
to be a scholar.
Let us think about it.
I want this son, my son,
the the the most intelligent one, I want
him to become Adam.
Not the one who
get the lowest mark. Okay. No colleague can
accept him. Okay. Go and study Dean,
Mawlana.
May Allah
forgive us our faults and mistakes and ignorance.
May Allah keep us to remain steadfast in
this beautiful deen
till we meet him and he is pleased
with all of us, I mean.
And may Allah unite our hearts,
I mean, and unite our,
I mean,
and support our brothers and sisters who are
suffering
all over the world, I mean,
may Allah reward all of you, my dear
brothers and sisters immensely, for your patience and
attendance.
Till we meet
the coming session,
I leave you in Allah's company and protection.