Salem Al Amry – Lesson 39 Weekly Class Virtues of Islam
AI: Summary ©
The speakers discuss the importance of understanding Islam's ultimate authority, the use of gifts and faculties within limits, and the importance of acceptance of the message of the Hadith. They stress the need for people to be humble and consider their limits, and emphasize the importance of learning Arabic and studying the church's language to better understand the church's values. The speakers also emphasize the importance of avoiding speculations and being mindful of one's understanding of the church's actions. They encourage people to be flexible and tolerant, and to be mindful of their natural bodies and avoid words like "has" and "has." The session concludes with a recommendation to stay in peace and review.
AI: Summary ©
Ready when you're on.
And welcome to our weekly
of
virtues of Islam delivered by our honorable Sheikh
Salim Al Amri.
We'll pass the mic and the screen to
the Sheikh and Sheikh can begin
for Islam,
virtues of Islam.
In the previous sessions, we talked about
the
characteristics
or some of the characteristics
of the
methodology
of the salaf.
Today, you will be talking
about the methodology
of the innovators,
the methodology
of the
people of Bida.
They have their own methodology. They have their
own manhat,
and that's why they differ from the salaf
because of
the methodology
they adopted.
As you know,
the deviation
in the Muslim
Umrah regarding
the issues of the
belief and
started
with the issue of
the faith or the baddestiny.
That's the first,
of course, this before that,
the first
innovation and bid on deviation
was the
bid on of the Haggai, the.
And that's at the time of
Then came the bid out of the Bagheria.
K?
Those who
say
they say Allah doesn't know the things
prior
to their
occurrence.
So Allah doesn't know things before they happen.
He knows them only after they occur and
after they happen.
K? So and this
if you when you study all these deviations
that happened, whether the or
the etcetera,
You will see behind them non Muslims.
The
masterminds
are non Muslims.
Even the first
the first
that divided the the Muslims
and divided the Sahaba,
the mastermind behind it,
the strategist.
Okay? The plotter, the planner
was Abdul Abhin al Saba,
non Muslim, pretending to be a Muslim.
So the issue of
the other, who is behind it?
Okay?
A Christian,
who
can watch
by land at Dimashri.
The
the go back,
goes
to the non Muslims,
but they don't show.
They are behind the scene,
and they will pick a puppet
who will
brainwash him then
send him.
It's the same thing they are doing even
today
even today.
Arabic from among the Muslims
who will be the tool, the instrument.
Okay. So
the innovators, they have their own methodology,
which differs
from the way of the Sahara.
K?
Sahaba,
they follow
the revelation.
And there is
a way to understand the Kitab and Sunnah.
As we discussed,
First of all, they were
the students of the prophet
so they're not exactly
the meanings
of the ayat and the Hadith,
and they have witnessed the
reasons behind revelation.
The revelation came in their mother tongue,
So they know the
the the meaning, and they know the different
patterns and,
types of the speech,
how the Arabs talk.
So
the
was clear to them.
But when non Muslims became Muslims,
and they didn't
know the Arabic tongue
engraved
that
profoundly
as we know today and see even the
translations
and
the
the works that are there
in English and other languages.
There
are blunders. There
are mistakes
because they boil down to the
lack of mastering
the Arabic channel.
There is a famous,
debate
happened
between
Abjaziz al Kinani
and
the head
of the Jammites,
Mishis
and Nizi.
In the presence of the Khalifa
when they were
because the
master's rights,
k,
and
then before.
They managed
to especially the month of July, the month
of Shiela,
to affect
the
the mindset of the Khalifa, especially Al Mahmoud,
because he was
he fell in love with the works of
the Greek.
That's why he
founded the
the the house of wisdom
in Baghdad,
massive library,
and brought all of the manuscripts
from all over the world
and started
the process of translation
To the extent, they said,
a translator will receive an e equal
weight
in gold
of the weight of the book that he
translated.
So then he be was convinced about the
issue.
The masters Elijah managed to convince him that
about the issue of the Quran that it
is created,
and then they imposed that on the Muslims.
And you know what's happened to Imam Ahmed.
So now Abdul Aziz is, and this book
is there in Arabic, Al Haydah Al Haydah.
It needs really to be translated.
The beautiful debate.
So before the
debate started,
Abdul Aziz
stipulated
and put conditions
to his opponent,
and he told him, I'm going to
debate with
you using the book of Allah, the Quran,
but we understand that Quran, the Quran
in the way they
Arabs understand.
So if you don't know Arabic,
that's your problem.
Because he knew the problem of
the, the Hama'ite guy.
He knew his problem.
And once you read the
the the debate,
he finished him, and he exposed
his ignorance
because
he didn't know Arabic well
very well.
During the course of the debate, the Khalifa
laughed many times. He laughed.
So the Sahara,
the dean was clear to them.
But the
those who
drifted away
from the way of the companions,
they went to stay. So now let's just
go through
all this methodology
of the innovators,
of of the people of Peter, or the
people of,
those who follow their own
desires.
The first characteristics
of the methodology
is the apple
or rationalism.
Some might say, what's wrong with the apple?
What's wrong with the rationale?
What's wrong with reasoning?
No.
The problem, as you don't you know?
That happened?
We talked about this.
It's a gift from Allah.
Its role
is to understand
the text
to understand the text,
not to judge
over the authenticity
of the text.
Understand it.
Yes.
There is
criterion set.
There's
a way
to check
the authenticity of the text,
especially
the Hadith.
But
once
this particular text
has has been proven
authentic,
then the role of the mind now is
only to understand it,
not to reject it,
to understand,
to try to
understand
the meaning of the text
and the message that it
conveys.
The rational, the mind, the intellect,
as we discussed before,
what is limited
because all of us are limited. The human
being is limited. Everything in us is limited.
Everything in you is limited. Your mind is
limited. Your size is limited.
Your smell
smelling is everything. Dearing is limited. All the
faculties are limited.
So you need to use these gifts and
faculties
within
their limitation,
within their limitations,
and don't expect
more than that.
The apple functions within
the world or material world,
the world
of physics, the world of tangible stuff,
things that you can feel and see.
That's what the
apple functions.
Anything metaphysical
beyond matter,
the
intellect or reasoning,
the mind
will get lost.
So the first characteristic
of the people, of innovations,
that they
elevated
the apple
and placed it in such a status
that it doesn't deserve.
So in other words, they idealize
idealize
the intellect or the occult.
So the first character to my dear Bhagavad
Gushan Sista
is the
the rationalism.
What does this mean?
Of course, rationalism,
as you know, it means
the practice of treating reason,
as
the ultimate authority of religion.
Is the ultimate
authority.
What
the says that says,
even if it goes
against
the ayah, against the Hagis.
The the the ayah, the Quran, they cannot
reject this, but what they do,
they misconstrue
the aya,
the meaning of it,
misinterpret it, and they call that
when it is not really
because
means.
But to misconstrue
the text,
it is the hadith.
It's not that will because
you
completely trust the meaning
of the I.
Regarding the hadith,
how can we get this?
Either they will say it is
not authentic.
But if they are confronted
and shown the Islam that it is authentic,
then they have to do something else.
Either they say,
this hadith
is
ahad.
So when it comes to, we don't accept
it because it's ahad.
And by the way, what is ahad and
As you know, the hadith of the can
be
categorized into 2 main categories,
and
traceable,
untraceable.
We'll not talk about the masdud or unacceptable.
We'll talk about the makbud.
The makbud, the acceptable one, and which is
traceable, there is Ishnad,
sahih and hasan.
And this Sahih or Hasan can be Musawater
or can be ahad.
So the Musawater is the hadith that is
be that has been
repolted
by a group
of narrators
in each generation,
which we call Saba'at, the senate, the layers,
and the level of the narrators.
So group of the companions
reported this hadith.
Then group of the heard it and reported
it. Then group of the, etcetera.
This hadith is called.
And then the scholars different. What how,
how many narrators should be there? Some just
say 9, 10, stuff like that.
So it is a group of people, which
is makes it impossible
that all of them agree and fabricated
or concocted that hadith.
These are hadith that are mutawasid
are very, very
few.
The majority of the Hadith
are not Mu'tawati.
Most of the Sharia is based on a
Hadith that are not Mu'tawati.
Because
the hadith itself
in itself,
if it is authentic,
then it's a sufficient
sufficient.
And that's what the prophet was
doing.
How many
did the prophet
send to Yemen to invite them to Islam?
One man.
He sent them.
1. 1
as in Bukhari.
Because one is enough
because all the Sahaba are reliable.
So he said to my family,
and he said,
They are going to see
people of the scripture.
We are going to meet people of the
scripture, people of the book.
So the first thing you address them and
you invite them to,
they believe in Allah and the oneness of
Allah and
to accept the monotheistic
creed. So he sent one.
And that's what the prophet did.
All his ambassadors, 1, 1, 1, 1, 1.
He sent to Medina.
1.
So this wiga'a,
that hadith, which is not with Tawatir,
we will not accept it for our wiga,
in itself is wiga'a invented by the Martyrs'ites
because the prophet sent me one man to
the people of Yemen to teach them everything.
Musa have one man to the people of
Medina inviting them to Islam.
His ambassadors,
1, 1,
1. The Sahaba
win Allah
prohibited drinking alcohol.
One Sahabi came to them. 1.
And he said,
Allah prohibited
drinking alcohol.
So they didn't say, oh, you have only
1.
Immediately,
they stopped drinking and they spilt
the wine.
The Sahaba, they were playing in
Masjid Quba
facing Unisilm.
A companion came to them. He prayed the
with the prophet,
and he they were in the salah. He
talked to them.
I prayed the with the prophet
facing Mecca.
One,
he talked to them, they turned, and they
faced Makkah.
So this
of rejecting
the Hadith because they say it's nothing but
their wife is a
invented
by the
in order to
reject the
that
go against their own
whims and desires,
against their own
way of thinking.
That's why you find the Martyrs alive,
the Martyrs alive.
One
of the articles
of belief
of their articles of their that
the person who commits major sin is a.
In
the,
he's like
any other kafir,
and he will remain hellfire for that. In
the dunya, he is he's neither
Mu'min nor
Kafir. He is in between in the dunya.
Menzelabine
and Menzelitein is between two stations.
Right? But in the Afar, he's Kafir.
According to their belief also,
if you commit a major sin, then you
become a.
Major sin.
So if you drink alcohol,
that's covid.
Xena, adultery, fornication, covid, etcetera.
Same thing, the Hawarij also. The Hawarij also,
later on, they were influenced by
the belief of the Martabharite.
Though the early Hawari, they were not
holding that as a belief,
though they were killing the Muslims
because of the misunderstanding
of the
of the Quran as the mentioned
that. They read the Quran, but it doesn't
go above their throats. They don't understand it.
So to them, a one who commits is
a castle.
In the hellfire, he will remain there. So
if someone was alcoholic,
k,
and
he
died
to them,
he's going to remain in the hellfire.
That's why the mark of zelah markarzilah, the
mark of zelay, what they did, they denied
the hadith about the shafa.
All the hadith about shafa, they don't accept.
Shafar,
mainly
the intersession,
for those who Muslims who are in the
hellfire
who committed major sins.
So the shafah will
be granted to the intercessors.
Intercession will be granted
to the intercessors
to bring the sinners from their fire.
So if they accept the Hadith of Jafaa,
this will
expose them, and this will nullify their belief.
So they rejected the Hadith Jafaa
because they are not.
K?
That's why I I
I I said they idealize. They make that
happen now
equivalent
to the lawgiver
or equal to the lawgiver.
So this first,
and you
find today
many, many,
even among the
the what's called
callers,
there are,
okay, who are
holding
the same methodology.
Yes. They don't call themselves Muslims alike.
The
way
they deal
with the
revelation
is the way of their
predecessors.
So this is the first characteristics,
the
rationalism.
Apple.
That's it. What the apple says,
we accept. What the apple doesn't accept, we
reject.
So, Shubhana,
this gray matter,
which is limited,
My Apple
cannot tell me
who's behind the door.
The door is locked. I don't know who's
behind this door.
My Apple cannot tell me.
Leave alone what is behind
this
scene and this
cosmos and this universe. Yes. Your room.
Someone behind the door, your hacker cannot tell
you.
Who's that at the door or who's in
octane? You don't know.
And if you try to
speculate and guess,
you will not
find out.
Your uncle cannot help you. So the only
way to know who is knocking in your
door is to ask
who is it
and what do you want.
And you should not
speculate
and start talking and describing
the knocker.
Because your descriptions
of the one who's at your at your
door
will be
really speculations.
So the best thing is to ask who
is it, what do you want,
and you let him or her to tell
you.
This is a small example to show you
the limitation
of this little mind.
Leave alone to idealize it and to raise
it to a leftist status
and make it the judge
of the way.
What it accepts,
it passes. What it doesn't accept
should be dropped and crossed out.
So the role of the apple is to
understand.
And there are
many things
in the sharia.
If you let your apple just
lose
no control,
you'll be lost,
and you'll not find us
because Allah he
imposed on us
teachings,
and he expects to
manifest and show his
lordship,
his
that he deserved to be worshipped.
He told the Muslims,
face Jerusalem
in the early days.
Are you going to obey me or not?
They obeyed him.
Now go and face makka. Are you going
to obey me or disobeying me?
Pray this way. I want you to pray.
We pray the way you want.
You created us. We are your servants.
Thank you, Tulaqat.
Duhar 4,
Maghreb 3,
Rachel 4,
household 4.
Why not 5? Why not 6? Why not
less? What?
What the can say? Nothing.
And what's the wisdom?
That's right.
Sometimes.
Of course, Allah is all wise
all wise.
But
is it possible to know the wisdom behind
every single
teaching
or instruction?
Not possible.
That's why the they
say, the hikmah tabudia.
And you don't know, you cannot find, they
say, this is an act of worship. Allah
is testing
our,
our true
servants of him, to manifest
our servitude towards him.
And some Akkam
rulings, the the
wisdom, the Hikma
is clear.
That's why the Hikma can be
the wisdom.
That means mentioned clearly.
Like hamad, what is the wisdom behind prohibiting
it? Because it
intoxicates.
It's clear.
And sometimes,
it is,
which means this is Allah gave the Yulish,
the faqid, a room
to
use his aqal
to understand the text and to try to
arrive at the hikmah, the wisdom.
So he will put list of probabilities
and start ruling them out until
he arrives at the wisdom of the hikmah.
Now coming to this main characteristics
of
the deviant sects or deviant groups,
They're rationality.
So to them, the intellect or reason
has more precedence
over the text.
What the reason say what the reason says,
what
the apple says or dictates,
they accept. That's that's what they follow.
That's what they follow.
So this is
one of the features.
The apple
is
has more present precedence
over the knuckle,
the revelation.
So in other words,
if the
they understand
remember, we discussed this
in another the other,
class,
which is the Jahilia,
that there will never be any contradiction
between
the
the sound mind
and the authentic
text. There will never be.
But due to their shallow understanding
and lack of knowledge, they think there is
a conflict.
So if there is an apparent
conflict
according to their
lack of understanding
and shallow knowledge,
So they say this goes against
the
the Quran or goes against the,
the sunnah.
Then they follow their own understanding.
SubhanAllah.
So there is no criterion here.
There is no reference.
Keep this in mind, my dear brothers and
sisters.
Never ever discuss with anyone
anything without
putting the reference.
There should be a reference that when you
disagree
or there is a a yard district or
a standard or criteria
so that what I say and what you
say will be
measured and standardized
according to this characteristic
or standard.
You know what I mean? Don't
waste your time.
You want to argue
with an atheist,
secularist,
modernist.
Say, what is your yard district?
What's your reference?
I don't have. Sorry.
Sorry.
I don't want to waste my time.
Oh, my reference is the intellect, the apple.
What the intellect accepts,
that's okay to me.
Whose intellect?
Yours or mine?
Whose intellect? Yours or mine?
Mine.
Why not mine?
You are saying it is your intellect. Why
not mine?
My apple my intellect
says something different.
And the third person, his intellect tells him
something different. So whom to follow?
Whom to follow? Tell me.
If what your apple tells you is right
and what my apple tells me is wrong,
what is this?
And if you accept what the apple says
okay. Fine. Let's say now someone
stepped in, holding his pistol in his hand,
said, guys
and he is
playing with the revolver in his hand. Guys,
my Apple tells me
to finish you.
Are you going to accept that?
No. Why not?
As Apple dictates to him and tells him
that.
K?
So always there must be a reference. That's
why
there are systems. There are
laws. There are constitutions.
There are
k. So when people differ,
there is a document. There's a reference.
Policeman's trapped you
because you were over speeding,
so he finds you. Why? Because the reference
says
the speed limit is this, and you cost
the speed limit.
This is
the photo
of the speedometer
of your car.
Must be an f x.
Otherwise,
we'll not be able
to understand each other or to establish justice
or etcetera.
So
so to say
and they call themselves intellectuals.
Intellectuals.
All human beings are intellectuals.
What made you unique?
Oh, all of us Allah bless us with
the intellect. So what made you unique?
Oh, the intelligent
intelligentsia.
All human beings. We are not animals.
All human beings, they think.
But we think
and respect the mind and use it in
the proper way.
Not that
I come to Allah says, the creator of
my mind tells me something.
And you say, well, you know,
I can't understand this, so
I will reject it.
If you don't understand it,
ask those who understood it.
They will explain to you
because you have limitation.
Your knowledge is limited,
shallow.
There are people who are qualified
scholars
who spend their lifetime
I want you just to think use this
app and now.
Is it possible
that now we are 1400
years or
from the time of the past?
14 generations.
Muslims. All of them
did not understand the deal.
And you now, mister Main,
you, the genius in the 21st century,
you want to explain Islam to us
in a way different from what all Muslims
throughout.
And you say, I don't care.
I don't accept.
Hello? Hello?
Wake up.
Know your limits.
Who are you?
You say,
don't tell me it's my consensus.
I I know better.
I know better.
When you
when you are reading oh, what is the
meaning of this? You go to the Arabic
dictionary
searching, and you go to share Google. What
is this hadith? And
come
on.
Come
on. Down to Earth.
Be humble a little bit. Be humble a
little bit.
Remember what Imam Malik
said
to the man who came the doubter who
came to him.
He said, oh, Imam, I want to argue
a debate with you.
Said, okay.
If I won the debate, he said, I
will follow you. He said, okay. Then the
third one came, and he debated with me,
and he won the debate. He said, I
will follow him.
So imam Malik told him,
oh,
doubter,
look for another doubter like you.
I am certain of what I am upon.
Go and look for,
another doubter.
So Imam Malik here
is teaching us, and he gave us this
beautiful
rule.
We are not doubters.
We are confident and sure and searching
that what the Muslims were upon
for the last 1400
years,
k,
and what
the issues of consensus and the.
We don't doubt these things.
Anyone who comes today,
and Allah knows
his intention,
but there are question marks.
And he wants to
ask to understand
the deed
or Daljud al Islam
in the way he presents,
we say sorry.
So this path, my dear brothers and sisters,
that what my apple accepts, I accept what
my apple
rejects, I reject. This is
very dangerous
path,
slippery path,
very slippery,
and will lead the person
to the hellfire.
Because
our mental
capacities,
they vary from one person to another.
What you cannot comprehend,
another one comprehends.
So now to say,
I cannot digest it.
Okay. Fine.
No problem.
There are people who understand,
and they can explain to you.
And they will give you the mechanism and
the tools and
which will if you apply them and you
master them and understand them, you will know
the text very well.
That's why my advice for you, my dear
brothers and sisters,
is to learn Arabic.
Arabic, Arabic, Arabic. I will keep repeating that.
Second thing,
study
because it gives you rules. How
rules
that you cannot
misconstrue
the text.
These are very essential for you.
Of course,
apart from you need to know the hapida,
but these are what we call aloom al-'ala.
Signs of hadith,
aloom al-'ala. These are
tools. These are
instrumental
sciences.
K?
These are prerequisites.
Arabic,
science of hadith,
the, Usul al Firkh. And when I say
Arabic,
all the different sciences
of Arabic there are many sciences
of Arabic.
So you need
to know
and master the Arabic tongue
Because
even
as
well
as
many of its its topics are based on
the understanding of the
language itself.
Now we'll go through this poem, which is
so beautiful.
Okay.
So take notes
and try to memorize it.
So the Muslim scholar or the poet, he
said,
The meaning,
knowledge of the Noah
And the intellect of the intellectual
disagreed.
This is the literal meaning.
So what he is saying,
man's knowledge
and intellect, they are at loggerhead.
There is a conflict
between
the
knowledge
I received and acquired
and my
intellect, my apple, my mind.
There's no harmony.
So now my apple is
arguing with the knowledge.
So the intellect
is debating and arguing
with the knowledge itself.
So the knowledge of the one who is
knowledgeable
and the intellect of the
one who's intelligent
are
having dispute.
They differ. They disagree.
What is this subject matter? What is the
the the the topic? What is the argument?
What's the problem?
This is the the call of the problem,
which they had,
the apple and the
ale.
Which one of them
attained
or scored
scored
the highest degree of honor?
Which one is more important
than the other?
Who is
loftier than the other?
Who is which one of them
is more honorable
than the
other?
Which one of them is called the highest
degree
of honor
and achieved it?
Beautiful.
The second parted verse says,
So now
knowledge said
now a debate is going on.
Hot topic. Hot the stacking.
Knowledge said, I surmounted
its pinnacle.
I
surmounted its pinnacle. I reached the peak.
The peak of honor?
I surmounted it. I got it.
I am
in the sitting
mountain,
the peak of the honor.
So this is what
Nolik said.
So Noelle is boasting,
saying,
of course,
you can't be like me.
I I reached the peak of honor.
I surmounted its pinnacle. It's a summit. I'm
there.
So the hakal has to say something.
I got you.
Then the said,
through me,
The most merciful was known.
That
through me,
you
knew about your creator.
God,
k,
we knew him through reasoning,
intellect.
So the said
to me,
al Rahman,
Allah, the most merciful,
was
made known.
Without me, without the apple,
you will not
know your lot.
Okay.
K. We are saying that you are boasting
all knowledge that
you
reached the peak of honor, and I am
lower than you. No. No. Tell me now.
Tell me tell me all knowledge.
How did you know Allah?
So to me, because of me.
For me,
the most merciful.
Okay?
Became known to us.
Now the has to
try to win the debate.
So the Noli alluded and said,
Tell me now.
The most merciful Allah
in our Quran,
the Quran, the criterion,
describe himself
by which one of us?
Which quality he gave himself?
Did he give himself
the quality
of
knowing
that he is the knower
or
intellectual
intelligence? Which one?
Tell me.
Did he call himself
apple
or Aleem?
Tell me now
or apple.
Another
variation of this positive verse,
for.
Which means the same meaning.
So the
now
is rolling up his sleeves
and saying,
tell me,
oh, intellect,
Allah,
the
most merciful in the Quran.
How did he describe himself?
Then the knowledge alluded and said.
The
pointed out.
The
emphasized
the fact and said,
the most merciful in our
Quran
Quran described himself by which one of us?
Halim or Apple?
No. The Apple
was put on the corner.
Was put
in the corner now.
Now the realized
and confessed
that
I confessed. I admit
I lost
the battle.
You won the debate
or knowledge.
Then the intellect realized that knowledge is his
master.
Then the intellect realized that the knowledge is
his master.
Hence,
the intellect,
the mind,
the kiss the knowledge for it,
for it
and departed.
Sorry, sir.
You are my master.
I crossed my limit.
Sorry for my misbehaving.
So it happened.
The intellect realized
that
their own knowledge is his master,
And he gave this token and sign
of apology
for.
Come, my dear
knowledge.
Give me your head.
So
the intellect, the.
Kiss the.
Of course, talking metaphorically.
I hope that you
understand.
Figuratively.
This is a figurative speech.
So
intellect
kiss the
knowledge
when has followed
and departed
and say goodbye.
May Allah
increase our knowledge in the deen.
May
Allah keep us to remain steadfast on this
beautiful deen till we meet Allah
and find him pleased with all of us.
May Allah
bless us with the
beneficial knowledge
and life of peace. May Allah
forgive us our faults and mistakes and ignorance,
And may Allah
unite our May Allah unite our hearts.
And may Allah reward all of you, my
dear brothers and sisters
immensely
for your patience and attendance.
Listen, sisters,
we'll start the question and answers time now.
Please send in your questions fast if you
like them answered.
And you may also ask,
directly verbally on the mic as well.
I have received 1 question. We'll start with
that one. And in the meantime,
brothers and sisters, please also submit your reviews
as requested.
If it is wrong sorry. If it is
wrong question,
make it short.
Okay.
Actually, this is a comment, not a question.
Brothers and sisters, if you have questions, please
send them in.
What's the meaning of verse 93
in Al Mahid?
But then I have to search for so
I don't know what's the problem with the
questionnaires.
They just mention numbers.
Why don't they write it to the?
Okay. Hold on.
93?
What's the number?
93.
Correct.
Okay.
So
Allah is saying
These are the things that Allah
mentions here,
which
in which the shaytan,
the
uses these things to
to cause the,
the split
and
division
among the believers.
So Allah
is saying, sorry, the highest 93.
This ayah
was
revealed
regarding
those
who
the meaning of it, first of all, there
is no blame on those who believe and
do good for what they had consumed before
the prohibition.
As long as they fear Allah,
have faith,
and do what is good,
then they believe and act virtuously,
then become fully mindful of Allah
and do righteous deeds, for Allah loves the
good doers.
So this
ayah came down
because the
Sahaba, they
pose a question about their brothers who died,
and they were drinking alcohol because Allah did
not prohibit alcohol by then.
So they said our brothers, they died, and
they had liquor in their bellies.
So Allah revealed this
saying there's no blame on those who believe
and do good for what they consumed before,
the. The things that they did before,
our
them, there's no
sin on them.
As long as they fear Allah
from now on,
have faith and do what is good,
Then they believe and act virtuously.
And become fully mindful.
So this ayah came regarding those who died,
okay, and the Sahaba asked about their problems.
1 of the Sahaba,
he was a governor. He misunderstood
this ayah,
and he was drinking alcohol
during the reign of Said Nama.
So Said Nama,
He said,
they told me that you drink alcohol. He
said, yes.
Because Allah
is saying,
So said Nohama told him,
explained to him, and he told him,
if you don't
you know, you realize your mistake.
K? You were mistaken.
So if you continue drinking, I will kill
you.
I will kill you.
Why did he say that I will kill
you?
Because
he believes it is halal.
So he will become mafed,
and the punishment for the mafed is capital
punishment.
Capital punishment
because he believes it's halal.
But he was mistaken.
That's why he didn't kill him. But after
he explained to him, said if you insist,
I will kill you
because you make something out of prohibited halal.
So anyone who makes something which is
a loafal loafal, he becomes because
he's saying the opposite of what Allah
said.
So
the ayah talks about those who passed away
and did things in the past.
And Allah will not hold anyone
who did something in the past before, for
example, the reverse of our brothers and sisters.
K? The things that they did before, Allah
will not hold them accountable for these things.
Allah will not hold them accountable for that.
That's
why Islam washes away and wipes away
all the sins of the past.
So I hope this is clear to the
questioner.
We'll go to the next question.
Any in his lectures, if he's constantly talking
about people doing sins and how the sins
are being done,
sometimes it is disturbing. What
disturbing that we get fearful?
Is it the proper way to do?
You see the way
when you make.
First of all, not anyone can make.
Is an art skill.
You need to be knowledgeable.
There are certain levels.
First of all, the,
you learn.
2nd level,
you
implement,
apply the in the knowledge that you acquired.
So you in your life.
3rd phase, dawah.
And level 4, you
remain steadfast,
patient
in facing adversities.
The prophet says in the Quran, it doesn't
engage prophet.
So this is my way. I call upon.
Farsightedness,
insight,
vision,
understanding.
So
I should know whom the invitee
invitee,
what he has,
what are his problems,
so
so that I know where to start.
See, when the prophet,
he sent to Moaz to Yemen.
He puts him in the picture.
Told
him, you are going to the people of
the book.
Jews and Christians,
they are knowledgeable,
and they're going
to ask you
to prepare yourself.
And then he told him how to start
the dua,
and he gave him the agenda
and the items, and then prioritize
them, which one
goes before the other. So you begin with
the.
They accept then the salah, then the siyam,
then
so you should know.
You see, the missionaries,
they follow this way.
Before they send a missionary
to Africa or Asia or any community,
he will go through intensive
training
course.
They're giving the tools how to
start the.
So
he he has to know the the language
of that
country,
the customs, the habits,
the folklore
so he will fit,
and he will conform easily
with within the society.
Because you see, when you talk on my
mother tongue and you dress like me and
you talk like, oh, I feel at ease
with you, so I can't
open up.
So they teach them these skills.
Many of our guys, they lack these skills,
and they don't know where to start.
For
example, see the prophet,
the dua.
A Bedouin
passes urine in the masjid.
See the prophets of the action
and the companions of the actions.
The companions, they wanted to beat him.
The told them, leave him.
He's ignorant.
And he said,
Do not
make
him make his urine
gets trapped within his bladder. He'll become sick.
Okay.
He started passing water. Let him finish.
Because if you get up now,
he's seeing you.
He will run away,
and the urine will be
splash
all over the place.
But if you leave him, the urine is
localized, is kept
in one place.
And that's what happened.
The Bedouin finished
urination and came and he sat, And the
prophet told them bring bucket of water,
and the place became clean.
The young man who came to the prophet
and said, oh, prophet of Allah, give me
permission to commit zina.
Try to give a dua to a person
who comes to you today.
Okay? And you are in the Masjid
giving your talk and say, sure. Sure. Sure.
Give me a fact or I want to
go to the prostitute.
So the prophet
said, come, come, come. Until he is next
to him.
Then he's say the
daughter. You accept it for your mother. No.
Your daughter. He started
mentioning
his close relatives, say the pastor. The people,
they don't accept that for their families.
You don't accept it for your family. Likewise,
people, they don't
like anyone to
hurt their owner
and
spoil their reputation.
So now the young man was convinced.
The prophet said he placed his hand on
the chest of the boy,
and he prayed for him.
And he said,
So, Allah,
purify his heart and protect his private part.
And the hadith are so many.
Sometimes you have to be
lenient, flexible,
tolerant
because depending on the situation, like here.
There are other,
Okay. Here's the prophet was
very tough,
very tough
because he knew
that this person, his iman, is a strong.
So this type of being taught with him,
okay,
will not affect his faith, his iman.
He saw a man
wearing ring of gold in his finger.
He didn't tell him to remove it. No.
He, the prophet,
held the thing the man's finger and put
the ring, and he throw it away.
See, what is wrong with you?
Someone will put an
an amber
on his finger,
k, piece of fire,
and he left
angrily
The when the prophet left told the companion,
take take your ring and sell it to
see. No.
My prophet throw it away. I will not
pick it up.
See
that,
Yima?
So when you give dawah, he should know.
The ones your attend
audience,
you are addressing them. You are talking to
them.
K?
People,
they are
sinking
in the mire of sinfulness,
in sins.
So it's not wise to talk to them
about
what is going to happen to those who
commit such sin because
you will finish them.
You will finish them.
You will make them despair
of Allah's mercy.
Despair.
So everyone is telling
Yefan is whispering.
You know?
You're you're finished.
You're going to *.
You're going to *. Everyone feels I'm going
to *,
so you make their life miserable.
So such
global people,
they need something different.
They need someone to
revive
the amber of iman in their heart,
rekindle it.
To revive that imam.
They need someone to make them love Allah.
They need someone to talk to them about
the vastness
of Allah's mercy,
that Allah forgives,
that Allah loves the sinners,
and he opens the door for them,
and they can turn to him
anytime.
Oh my servant.
Those who committed all types of sins.
Those who cast the boundaries.
They
they become so extravagant in sinning.
Do not despair
of Allah's mercy.
Where will the Allah forgive all the sins,
including the if you repent?
Most
certainly, he's all forgiven,
almost.
So
the,
you should know your audience
and how
you talk to them and how to address
them.
People they need, we need as
how to make people love Allah,
and how to rekindle
the iman and strengthen it in their hearts,
and how to bring them
little by little
to
Allah
May Allah
guide
all the Muslims
to the to the safe of Amin. I
hope this is clear to the question.
Amin,
We'll go to the next question. And the
next question is, is it okay
to
check the gender of the
child before its delivery?
My advice, don't do that.
Make leave things natural.
Even when you are
going, the mother is doing the check and
they ask making the scan.
She should tell the nurse, I don't want
to know. Okay?
Leave things natural.
The beauty of it.
So think natural.
After that,
oh, I know. I have baby boy, so
we will do the shopping. We need yeah.
I know he's a boy, and we are
going to
don't do that.
Leave things natural. This is my advice. Next.
The next question.
If someone unknowingly misses the in prayer, then
do they get punished in * or become
a?
What did what did they do?
Unknowingly miss Fatiha in prayer.
No. Of course.
Allah would not even
make,
hold him accountable if he forgot.
Oh, Allah, don't hold us accountable for what
we forget.
And Allah said, I did.
Okay?
And and to say, is he? See see,
my dear brothers and sister,
don't use these words.
This is these are big words.
K. So that's why try to avoid using
this word and.
Okay?
Don't call things
and
when they are not.
And that's why the prophet,
he said,
if you tell your brother he's a kafar,
then one of you is a kafar, either
he is the kafar or you. If he's
not a kafar, then you become the kafar.
So try to avoid
these words.
I hope this is clear to the question.
Charlotte, it's clear, Sheikh. We'll go to the
next question.
If a brother finds his family is not
practicing Islam,
neglecting
prayers,
and
mothers and sisters are not abiding by the
hijab,
and the brother
liked a sister for her deen.
If her waleed demands to have a separate
house as his family is not practicing,
is it okay for the brother to live
separately
even if their parent curses them?
Will the curse have any effect?
So the the brother, he wants
to leave,
living with,
the house
with living it with his family because
it is affecting his
and affecting his Islam and stuff like that
because they are doing haram
things.
Yes. Yes.
If that is the case, there's no harm.
Okay?
If he feels that
whether he's married or not married. If he's
married and, for example, he has children and
now the environment is not Islamic, and they
are not listening to him, and
and they are
trying to spoil even the kids. No. In
that case, you move.
Or you feel that your deen, your iman
is affected
because
music everywhere and
free mixing and all that stuff.
Right? If you can't you feel that you
are influencing
and you are
affecting them,
and you can call, and
that is better for you to stay and
give the hour to them, and maybe you
focus
1 to 1.
K,
and be patient and make sure for them.
But if all you you tried your level
best and now you feel you are going
to lose your dean,
then you can, yes, you can move. But
if you remain in contact with them, visiting
them,
talking to them, etcetera,
and a lot of specials. You know, this
is clear to the question.
And I believe that is the,
final question of tonight's,
session.
If you'd like to,
conclude.
And just before that, I remind all the
brothers and sisters who have been requested to
send in,
reviews. Please do
so. So let's further.
Bless you
and bless your family, protect you, protect your
family. May Allah
elevate your status in this dunya and in
And may Allah
keep us remain steadfast in this beautiful deen,
and may Allah forgive us our faults and
mistakes and ignorance. And may Allah
bless us with the beneficial knowledge and righteous
needs. Ameen. May Allah guide the.
Until we meet
in the coming session,
I leave you in Allah's company and protection.