Salem Al Amry – Lesson 4 Weekly Class Masail Al Jahiliyya
AI: Summary ©
The speaker discusses the belief of the prophet Al Hussein and his followers, who believe in the "by the way of the" or the light of the beast, and the division of the Muslim population into seven segments. They also discuss the concept of the holy lake and the holy river, as well as the importance of obtaining permission from the creator to interetime. The speaker emphasizes the need to read about the hellfire and its effects on the body, including the use of sensors to measure pain, and the importance of being present with employees and not just reading.
AI: Summary ©
Okay. Let us begin, Insha'Allah
Brothers and sisters,
and welcome to our 4th lesson
of Masa'il
Al Jahiliyah
delivered by our honorable Sheikh Sheikh Salim Lamri.
I will pass the mic and the screen
to the Sheikh, and the Sheikh can begin
inshallah.
And we are talking about the
and the belief of the also of
Sheikh Al Imam.
And we get the Muhammad ibn Abdul Huwab
So
we continue
reading
his Aqeedah, what he believed as he wrote
himself.
He said to, Mohammad
summer.
The meaning, he says,
Muhammad
You see,
a seller for one of them.
Right?
The 3 generations.
You find many, many of those, they wrote
they wrote down what they believed.
K.
Which is actually what they believe is the
belief of Al sunnah
so that to make it clear what this
scholar
is upon.
So no one can accuse him
or suspect his aqeedah,
his belief.
Right?
So there are many, many books, aqeedah,
written
which was written by Imam Tawawi.
So he is,
so he had written what he believed, which
is the
the belief of Al Hussein or Jama'ah.
And many of the scholars did left us.
So the sheikh is telling us what he
believes in.
And
these are issues of Aqeedah, issues of beliefs.
So I'm gonna believe in
the fountain
and the
the cult the health of the prophets of
Allah
which will be
in that vacant place
house, I mean,
vacant
area, vacant place
in the day of resurrection.
So the
the
the and
the fountain of the prophet is
real,
and it is the.
May Allah
make us among those who will drink from
it. I mean,
so here, they hear his telling us, I
believe in that.
I believe in this how
this pool,
this fountain
of the prophet
which people will rush to it.
Because you see what will happen on the
day of resurrection, my dear brothers and sisters.
The whole
cosmos, the whole world
will be changed.
K. The mountains will turn into dust.
This the sky will split a sender.
So things will be totally different.
People will be gathered
in the land
of gathering, the land of assembly
as the prophet
described
it. It is very
round area
and whitish,
as round as a loaf of bread.
So this concept, this help of the prophet
the
believers, they come to it and they drink
from there.
And some
will be deprived
of that
honor.
They come to this house to drink,
and the angels,
they grab them from behind and put them
away
from
the so they will not drink.
And the prophet
he would say,
my followers my followers.
Because
the prophet
he will recognize
us on that day
because of the the signs of the wudu.
The all these
limbs that are washed
during wudu
will be shining.
That's how the prophet will recognize
us
as.
Some of the deviant texts, they said this
is a proof
a proof
that the companions
became more sad a from
the deal.
And the answer,
that's not the case.
As a matter of fact, the Sahara,
they fought those
who
went back on the heels
after the death of the prophet.
So when he's saying here my companions, not
necessarily,
okay, the companions, his his students, his followers
his followers.
And
we know there were hypocrites
at the time of the prophet.
So the definition of the Sahabi, not whoever
shows the prophet
is a companion. No.
Otherwise, we'll make all those hypocrites
companions.
So the definition of the companion, the definition
of the suhavi is one who showed the
prophet
and believed in him, and he died upon
that.
Even
if this companion,
okay,
went back to the cover and came back,
he is still treated and considered
companion,
Anshahabi.
So here the is saying, these are my
followers.
I can't recognize them
because the prophet, he told us how he's
going to recognize us on the day of
resurrection.
So you
should not be
confused when you hear
this and
this doubt is raised by,
some deviant sect.
Because the Sahaba Allah subhanahu wa ta'ala plays
them, Allah
mentioned that he's pleased with them,
Allah Allah
also said,
Allah promised them the Jannah. Allah is pleased
with those who gave the
the blade the blade pledge and their allegiance
and the the etcetera.
Right. So and the prophet
told Arsenal to insult his companions,
and they are the ones
who
spread this deal.
And the
Islam reach us, so to talk and say
that the companions
left Islam after the death of the
prophet
except handful.
So this handful, they spread Islam.
So the majority who spread Islam, you are
saying they're not Muslim,
which means then we are not Muslim. All
the few see today, they are not Muslim
because
what
teach them
through non
Muslims, which is nonsense
if people just
rationalize and think about what they are talking.
So the
so those who will be
put away by the Malaika and the prophet
said, these are my followers, these are my
companions, these are Muslims.
The Malaika, they tell him in the
You don't know what they did after you
left them.
After you left them,
they left what you told them.
And they followed
other than what you told them.
Woe to them, woe to them, and they
will be taken to the hellfire.
So the Kowsar, my dear brothers and sisters,
is a real
fountain and this,
river, like a river
flowing with water
as the Sheikh mentioned
and
mentioned in the Hadith as well.
It's
water. The water of the
of the
is whiter than
milk.
So it is whiter than the milk.
And sweeter than honey.
So whiter than milk and sweeter than honey.
And
the
the cups and the glasses
and the
the utensils,
okay,
which are filled with water.
So these cups and these glasses,
the have as many as the number of
the stars. Can you count the number of
stars?
No one can count the number of stars,
which means
the number of
these cups and glasses
are so many.
And this means
the ummah of the prophet
will be so many.
That is
true. That's true.
Because
on the night of the
ascension,
night of Marai, the prophet,
he saw a great multitude of people,
his number,
and he asked
this cloud, huge cloud,
who are they?
So those are Benu Israel,
the followers of Musa Alaihi Salam.
Though he thought that was his Ummah,
and this means that the followers of Musa
alaihis salam, there were so many.
And they they were Muslim. Musa, Muslim alaihis
salam
and his followers, they were Muslims.
And as you know, in the hadith, when
the prophet
mentioned the
the division of the nations
used into 71
sects,
one will go to heaven,
the and
those who believed in
him. And the Christians, 72, one will go
to heaven, 71
will go to *.
And those who believed in him, and they
are Muslims.
And then his will be divided into 73.
Okay?
1 will go to heaven,
72 will go to *.
And the division of the Muslim, Umma, is
the division in the Umma of
the Ijabah.
Because some, they try to misconstrue
this hadith
and say, no. No. No. This hadith is
is talking about Umat Dua.
Because the Ummah of the
are 2 types,
Umat Dua and Umat
Umat
Al
Dawah,
those
whom
we
invite
to
Islam,
the
non
Muslims,
Jews
and
Christians.
That's
what
the
prophet
So know you, oh, Christian, from this Ummah
of the prophet of SAW, hears of me,
and then he doesn't believe in what I
came with,
then he will go. He will be destined,
then he will be
ruined, and he will end up in the
hellfire.
So the Ummah of the prophet,
Ummah Dua and Ummah Ijabah.
Ummah said Dua, the non Muslims.
Right? Because the
Islamic message is universal for everyone,
even the jinn.
And the prophet
he gave the dua to the jinn, and
he told them Islam, and they visited them,
etcetera.
And he spent 1 night with them.
And
we, those who
accepted Islam.
So the division is in
Umat
al Ijabah, not.
Because Umat al Dawah, the prophet said, you,
71,
Christian,
72.
If you add, they are 143.
So he's not talking about.
He's talking about
that will be divided into
70.
Into 73,
1 will be delivered.
72 will go to *.
And when he asked about this group that
is going to be delivered, he said,
Whoever is upon what I'm upon today
and what my companions are upon today.
So
no label for it.
Any Muslim
follows the kitab and sunnah.
And as the
beliefs, as the prophet
told us and what the
learned from their prophet
So his belief is the prophet's belief and
what the believed in, then he will be
from this
group that will be the safe sect or
or
the group that will be delivered. That's it.
Right? So you want to be from this?
This is what we have to do.
So here,
when mentioned the number of the cups and
the number of the utensils and glasses
as many as the number of stars, which
shows that
the
Muslims who will be,
who will enter the genre are so many.
So in the same hadith when he saw
Banu Israel,
he thought that was his Ummah. They told
him no. This is Musa.
This is Musa and his
followers.
But look to the horizon
horizon.
See that cloud,
you cannot see its end.
That is your.
Greater
multitude.
Greater bigger
crowd, greater than the crowd of Bani Israel.
That is your. And with them, 70,000
will enter
Jannah.
Alright. The
without reckoning
or neither reckoning reckoning nor punishment.
It's say to a world where they will
go to the Jannah.
70,000.
That's why in the pastor,
he mentioned that
Akashib Nur Hassan
stood up and said, ask Allah to be
to make me one of them. And he
said, you are one of them.
And then he gave the qualities of this
70,000
who will
enter the without
without
being
called for reckoning
and accountability.
You
see,
those who
do not believe in evil omens,
You don't believe in superstitions,
evil omens.
Well,
they do not ask for spiritual
cure. They don't ask anyone to read on
them
when they are sick.
And they put their trust in Allah
So So these are the characteristics
of the 70,000.
They don't believe in evil. They do not
also.
That means
that you brand yourself with fire.
You put the hot needle
on the fire, then you brand yourself with
it, which is called also cartelization.
You don't cartelize.
And you don't believe in evil ammos. And
you don't seek.
You don't ask someone to read on you
when you are sick.
If you ask, you'll not be from the
70,000.
It's not haram.
But if you want to be from the
70,000,
you don't ask.
You can read on yourself.
But if someone
read on you without
asking him,
that is a gift from Allah. So don't
tell him, no. No. Don't read on me.
No.
You didn't ask for it. The hadith talks
about
lion's. K.
And the narration of
lion's,
which means
neither they read on others nor they ask
for someone to read on them.
So the narration about that they do not
read on others is a weak narration is
a weak narration.
You can read
an animal's one.
K?
So the the 70,000
will be with this great number
of the Muslim. And the majority
majority
of the Muslims
of the inhabitants
and the inmates and and dwellers of the
Jannah, Adumsus.
On that day, my dear brothers and sisters,
be grateful to Allah, my dear brothers and
sisters. When the people are there on that
day
and everyone is chiffing, everyone is afraid.
In 19 nowadays, an angel approaches you,
and he comes
pulling a with him.
And he tells you,
this is your emancipation.
This is the one who's going to take
your place
in the hellfire.
Your place in the hellfire will be occupied
by this castle,
and this is an authentic hadith.
So the kafir will take your place in
the Hellfire, and you go to the Jannah.
And you take his place
in the Jannah in addition to yours.
So you become
the heir and the inheritor. You take his
place
in the hellfire,
and he takes your place,
in the Jannah. And you he takes your
place in the hellfire.
So here, the the the he's
talking about this
concept of the prophet,
the
how
that its water is whiter than the milk,
sweeter than the honey,
and the number of the cups and glasses,
as many as the number of the stars.
If you have a sip and you take
a drink from it, you will never
feel thirsty after that. Never.
May Allah make us summon those who will
drink from the howl of the prophet.
So after he talked about the,
he said, and I believe
that the the bridge is already constructed
and erected
and built
over the hellfire,
over Jahannam.
Jahannam, my dear brothers and sister,
is a real
entity
created
by Allah.
On the day of resurrection,
it will be brought.
It is mobile.
The angels are dragging it, pulling it
as an Muslim.
It has 70,000
handholds.
Each handhold is grabbed by 70,000
angels.
Now multiply
70,000
into 70,000
to give you the number
of the angels who will be pulling and
dragging
Jahannam.
And it is called jahnem
because of the humor.
It is so dark.
Because of the intensity
of hate, it is so dark.
Dark.
May Allah save us from the hellfire, army.
Then the will
be constructed, will be placed
over it.
So people will cross will be told to
cross.
May Allah make us among those who will
cross
so fast, as fast as the flash of
light, Annie.
So it is a real,
and it is so narrow
and so slippery
and so thin.
It's a reality.
And everyone will cross,
and it has oops on it.
Some people will fall into it.
Some will be
scratched by the hooks,
but they managed
to escape.
That is a scary day
and scary crossing.
Imagine. You see the hellfire beneath you. You
see it.
That is where Allah
tells us
that every one of you will see it
and will come to it.
Everyone will see the hellfire,
but doesn't mean that you enter it.
You cross it. You walk over it.
Right? So the
when you come to the water,
not necessarily you drink from the water, but
we say,
So he came to the water
even if he didn't drink from the water.
So the that we will come and we
will pass over it,
The.
So Jahannam
is a created
entity.
Created
thing.
All created
it.
When Allah created it, he surrounded
the hellfire
with
lust
desires.
So if one follows it on whims and
desires,
he will end up he or she
and have fire.
And the Yamuna surrounded with hardships,
difficulties,
things that the Nas
doesn't like.
So Jahannam,
it's called Jahannam because of
its
blackness
due to the intensity of hate.
Talked about,
Al Gahan al Saffan. Al Gahan al Saffan
is one
And he's the students of Al Gadim Nudirham.
And he denies
the meanings of the names of Allah
and the attributes
of Allah
That's why Abdul Abner Mubarak said, I give
to
I give to Leerajulin. I'm amazed and surprised
about a man
who called the people openly
to the hellfire.
The amnestariahotan,
publicly,
openly,
clearly,
the amnestariahotan
even now. He invited the people to the
hellfire.
And
his name is derived from Ghanem, as Ghanem.
Because Ghanem, the root is yahama,
which is that darkness
due to the intensity of heat.
And one day,
Al Yahan
was teaching his students the his
which
is nonsense.
A Bedouin passed by him, and he heard
him talking
about this that
Allah,
Samiyeh,
that is his name, Sami, our hero, but
he doesn't hear.
Allah is Al Basir,
but he doesn't see.
What
nonsense is this?
So immediately, on the spot
on the spot, the Baldwin
made a poem.
In Buffalo,
he said this poem
instantaneously.
He
Most
certainly,
Jahm. Very, Jahm.
Behold,
Jahm
is a kafir,
is a disbeliever.
His his manifest, his blasphemy
is so manifest,
so clear.
And if he says
whatever
says, then he is a as well.
If you send me
Immediately,
he started
composing
this beautiful
poetic verses on the spot.
Most certainly, Jahan lost his sanity.
He became insane.
When he calls
and names
his deity,
his creator,
Samir and Bilasam.
He calls his deity that it is the
deities,
but he doesn't hear.
His
he doesn't see
because he doesn't believe in the meaning of
the names of Allah.
His own Noah, but he doesn't know.
Allah
is is
will be pleased,
and he is pleased
with his servant,
those who obeyed him and those who are
obedient to him.
But he will not be pleased with anyone,
and he doesn't have that regard, that pleasure,
or the ability to be pleased with
his servants.
After he said that,
he paraphrase what Jahan said.
Then he turned to Jahan and said,
Oh, Yaman, tell me.
Will you be satisfied?
Will you accept
Yaman?
If someone says,
your father,
your father
is a person.
Help. Free.
Not
a slave.
Brave.
The people fear him.
He's dangerous.
People
fear him.
He's dangerous, but he
cannot cause any danger to anyone.
According to your argument,
Yes.
Your father
is the sky.
People should will avoid it. But then
it doesn't have it cannot cause any danger
to anyone.
But we'll
Your
your father is tall,
but he's not
tall.
Tall without tallness.
Tall without
tallness.
But we don't
You hardly focus on. As a matter of
fact, he is short, not tall.
I'm not Han Taharahu.
I'm.
If someone says this about your father,
your father is free. Your father is dangerous
for free. That
cannot cause any danger, and no one
is afraid of him.
And he is told, but he's not told.
Is this
I'm not Hunter, Raul.
Is this place
is this place?
Someone to talk to you about your father
like that?
Is this place
or displace
and insulting
your father?
Enough fully.
Enough foolishness,
oh stupid.
You are the most foolish one
among the
the people,
among the fools.
Then he say,
Most certainly, I am confident that you are
a
You are sent forth
for an ummah, for a nation, for the
Muslims.
I was
sent you.
Soon, you will drive them to the
to
to the hellfire
if they follow you.
So this Bedouin,
on the spot,
made up that power,
refuting Jahan
and the belief of Jahan.
So Abdul Mubarak said his name is I
am amazed and surprised
about the man who called the people overly
clearly
to the hellfire, and his name is derived
from Jahannam.
So Jahannam is from the root,
I believe that the
is built on the
hellfire.
Will be
in the people they cross over the Sarrar
according to their deeds.
Some like a flash of light, some like
the phosphorus host, some like
less than that, some are crawling,
etcetera.
And the hellfire is beneath.
And the hellfire, my dear brothers and sisters,
it is so
deep.
Apostle Asselem, you heard
and this has happened. They heard the this
this sound.
He told them, did you hear that? They
said, yes.
So this
is a rock
has been dropped into the hellfire,
Jahannam,
and it hasn't reached the bottom of it.
And it has been falling
down,
accelerating
for 70
years.
It is so big.
Just to give an idea about the size
of the hellfire,
the
the the the place,
the seat,
the place,
the space a Kafir
occupies in the hellfire
is like the distance between Mecca and Medina.
Can you imagine this? That is just the
the place where he sits in the hellfire.
That is the space he occupies,
one castle.
The bodies of the father in the hellfire,
they are so
big, humongous.
The prophet
say.
The tooth
the tooth of the
the size of the tooth of the Ka'er
in the hellfire,
like the size of the mount of Uhren.
Now you can imagine his mouth how it
will look like.
It's something
beyond
beyond
our imagination.
May Allah save us from the hellfire.
I mean,
that's why the prophet
said,
if you ask Allah to save you from
the hellfire,
7 times,
Allah will save you from the hellfire.
If you ask Allah
Jannah 7 times, Allah will admit you to
the Jannah.
And you know
the
Jannah and Jannah,
they had conversation,
dialogue.
They were
talking to each other.
The
hellfire was boasting,
saying,
look
to my inhabitants.
Look to my inmates.
Look to the
whom I have, the indwellers.
I have the criminals. I have the dictators.
I have
I
have I have I have. I have. I
have. I have.
And the personalities
I have
within me,
the who
are
the inmates and the in dwellers and the
inhabitants,
the poor,
the needy,
the downtrodden,
the oppressed.
Those are the ones in the channel.
So Allah subhanahu wa ta'ala,
he heard their conversation
and what they were talking, and he said
to them
both. He said to the hellfire,
you
are my punishment.
The hellfire, you are my punishment.
Are my punishment, and I punish with you
whomever I want.
And he said to the Jannah,
you are my pleasure.
You are my mercy.
You are my mercy.
And they give my mercy to whom?
I will and to whom I want.
And both of you will be full.
Hellfire
will be full.
Will be full.
And then he continued the
of
Let us now go through the meaning in
English.
And I believe
in the intercession of the prophet.
I believe that the prophet
will intercede
for the on
the day of introduction.
When the sun is above the hedge
and people are waiting
for Allah
to start
the reckoning,
the hishab,
They come to Adam, and
they asked him to talk to Allah.
He
commanded me, and I disobeyed him.
And because of me,
you came to the earth.
Myself. Myself.
And, you know, the hadith is wrong. They
went from 1 to 1 of the prophets
of Allah till they came to the
and the
will
accept
to talk to Allah. But first,
he will come, he said, I
come and I prostrate before my lord,
and Allah
inspires me
with places
and a car
I never knew before.
And I prolong
my prostration
beforehand.
Then Allah says,
raise your hand.
Ask,
and you will be granted what you want.
And and your intercession
will be accepted.
So that is the day, and that is
Al Maqam
al Mahmood. That's why if you repeat after
the Muazil
after the Muazil,
then you will be entitled
for the shafa, the intercession
of the prophet.
And if you recall, my dear brothers and
sisters, long time in many sessions, we mentioned
the shafa, the intercession,
and the components
and the elements of it.
Intersession.
The one whose intersession
is showed.
The one
for whom the intercession
is showed.
So intercessor,
the
one whose intercession is needed.
We need his
permission from him.
The grandchild.
The grandchild. The giver of the.
And that's a lot.
The one for whom we are interceding,
the sinner,
which is the subject
for which you are
asking to intercede, and that is, of course,
the sin.
You intercede for the sinners
because of this sin.
So these are the
components that constitute
and make up
the the
the the shafa, or these are the components
of shafa.
And the shafa
in the akhirah is totally different from the
shafa in the dunya.
Shafa in the dunya,
the intercessor
intercedes without getting permission from the Mashhur Elayi,
the one the granter of the intercession or
the giver of intercession.
You just intercede in the dunya.
You know the king. You know the queen.
You know the president.
So here's your very you are very close
to him.
So you go and you say, your majesty,
there's a person who did this. I want
you to forgive him.
So without seeking
prior
permission
from this
from his majesty
or her
majesty.
So this is the dunya.
In the and also in the dunya,
the one for whom intercession
is sought
Not necessarily
the grandchild
of intercession
is pleased with him.
He's a criminal.
He killed someone, and you are asking the
king to forgive him.
Thirdly,
intersession in the dunya,
the intercessor influences
the
one whose intercession
is
is
sought.
The one who gives the intercession permission to
intercede,
is influenced
by the intercessor
because he's very close to him.
The queen comes to the king and say,
I have a small request.
Say, done. Granted.
K. Whatever you want.
Said,
please forgive this minister.
He made a blunder. Yes. But forgive
him. So she has that power to influence
the king.
But this is the shafar in the dunya.
Shafa'a in the Afila, totally different.
Intercessor
cannot influence
the one
who grants and gives permission
to the intercessor to intercede.
No one can influence Allah.
That's why no prophet,
no messenger,
no one can intercede
before getting the permission from Allah.
That's number 1.
So it's different from the Shaba'a and the
dunya.
You have to get
obtain permission from Allah.
Number 2,
you cannot influence Allah. Number 3,
Allah has to be
happy and pleased
with the one,
okay,
that you are
asking intercession.
If Allah
is not pleased
to
forgive
him,
intercession will not be given,
Not to be given.
So the intercession on the day of resurrection
is totally different.
K?
Because some ignorant Muslim, they think
intercession in the like
intercession here in the dunya.
I remember, and I mentioned this to you
many times.
I asked one Sufi
sheikh.
I asked him
about those who
go and ask the
the people,
ask the saints, and ask the holy
men. Why don't ask Allah
He said, listen, my son.
Can you go and meet the king just
like that?
Or the president, just like that? Or you
have to go through the
the,
the,
minister or through the,
secretary of the of the president.
So you have to go through someone
individually
to listen to the king.
So he is
considering
Allah
and his lying likening Allah to human beings
to human beings.
The
is totally different.
Totally different.
No one can intercede
on that day without the permission of Allah.
Second thing, no one can influence Allah. 3rd
thing, Allah has to be pleased
with the one for whom intercession is sought.
So if you try to intercede for the
kafir, Allah will not allow that because Allah
will not be pleased with the kafir.
No
way.
No way.
That's why the prophet
told us.
Ibrahim
Ibrahim will meet his father, Azar.
When his face is darkness
and dust,
sign of humiliation.
Now the son, Ibrahim alaihis salam,
talks to his father, Asha.
Oh my father, I asked you before. I
called you before. You refused.
So the father
replies,
today, I will obey you. I will listen
to you.
So he cries to Allah, Ibrahim Alaihi Salam.
Oh my lord, this is my father,
and you promised me enough to disgrace me,
enough to
expose me, and on the day they are
raised up in the day of resurrection,
you promised me that,
and this is my father.
And Allah
tells Ibrahim Alissalam.
Yeah. Ibrahim
or
Ibrahim.
Jannah
for the disbelievers.
No disbeliever will enter the jannah.
Well, I can.
This is authentic hadith, a Muslim.
Lake. Look at what is there at your
feet.
Imagine now, Ibrahim is talking to his father
and his father in front of him. All
of a sudden, what happened?
Allah
transforms
into
a hyena
hyena,
male hyena.
He sees in front of him
this male hyena
animal,
and this animal will be taken and thrown
to the hellfire.
So Azza
will be punished in the hellfire in the
form of an animal.
So
no kafir will enter the jungle.
I believe that the will be given
the the first one to intercede the
prophet. That Allah will
grant him
and give him the the permission to intercede.
He said no one denies the
the Shafa'a, the intercession of the prophet for
the sinners
on the day of resurrection,
except the people of Bida
and misguidance.
And in Bida or Dolaal,
the people of Bida, the people of innovations,
and the people of misguidance.
He's referring here to those who
denies
the shafar.
Who are they? The the
they
reject and refuse all the Hadith about the
shafa.
Why?
Because it exposes
all the Hadith refutes.
All the Hadith refute
their belief
and refute also the belief of the Haggai.
Because the and
the Haggai and
other
deviance,
they believe
that the perpetrator
of a major sin,
the committer, the one who commits a major
sin,
drinking alcohol
and gin and all these things, is a
cathode.
He's a cathode,
and he will be in the hellfire forever.
And the Hadith of the Shavah
tells us the opposite,
that those sinners
who killed, committed jina,
drank alcohol, etcetera,
they will be brought out from the hellfire.
So the shafar,
primarily,
is for them
in the 1st place.
Yes. There's other shafa'ah for the people to
be promoted in the genre that's different.
So that's why they denied and they rejected
all the Hadith about the shifa'a.
So if you hear anyone who denies the
Hadith of shifa'a, he's following the belief of
these differences.
So that's why the Sheikh is saying, and
no one denies
the Shafa'a
and the intercession of the prophet that they
accept the people of
like
the and the and the.
Because the belief of
one who commits a major sin, he's not
a. He's a Muslim.
Because his punishment is not is not capital
punishment.
Okay. For example, if someone
commits theft,
if he's a, he should be killed. But
you cut his hand off. That's it.
If he committed zina and he's not married,
you don't kill him.
You just
lash him.
If he drank alcohol, you lash him. You
don't kill him.
So Allah differentiated.
And the only sin that Allah singled out,
and he said that I will not forgive
it if a person
died
upon
it is the shirk.
Anything else he forgets.
So verily Allah
Allah will never forgive anyone to commit
sin.
Allah forgives to whom he wills.
K.
So
the and,
those
who consider a person of the they
deny the hadith of the.
That's what they say sheikh alluded
to here without mentioning them and
in the mentioning them their names and,
expounded
in details.
But here, the shefa'ah that
the intersection will not be granted to anyone
before obtaining
the permission
from Allah.
That Allah has to be pleased
with the one
the one you are going to intercede. So
if Allah is not pleased with him,
that he should be to be to forgive
him,
if I will not be given.
As Allah said,
They will not intercede for anyone.
And this and until Allah is pleased
with that person,
and
he wants to forgive him.
Then he will give the messengers because the
people there
on the day of resurrection after the prophet,
they start to intercede.
The prophets intercede. Messenger intercede.
Martyrs, they intercede.
They intercede. So there are different 4 types
of intersession.
And Allah says,
who's that going to intercede,
k, without Allah's permission?
No. And how many angels are coming?
So many angels
in heaven.
Their intercession will not be
beneficial to anyone
except
until Allah
permits.
Allah
gives the permission
for whom
whom he wills and whom he is pleased
with.
Allah will not be pleased with the polytheists,
with the Mushriks.
So if you die as Mushriks,
worshiping other than Allah,
claim to other than Allah, calling other than
Allah,
offering sacrifices
to other than Allah.
And
people explain to you,
message was made clear to you.
All your doubts where you moved.
The message of was presented to you,
and you carried on
worshiping others and associating
then
you will not get the shafar.
He will give the permission only for the
monotheists.
Mushireks,
they will
remain in the hellfire forever.
No one will intercede for them.
They would not be
benefited
benefited
and get the benefit of the
the intercession of the intercessions
in that day.
No one
will dare to intercede for them.
And if anyone asks, like Ebrahim, he asked
for his father because our promised him, that's
why he he asked,
that intercession will not avail them, will not
benefit them. May
Allah
guide
all the Muslims.
And may
Allah save us from going astray.
May
Allah keep us to remain steadfast
on this beautiful deen
till we meet him and find him pleased
with all of us. I mean,
may Allah
forgive us our faults and mistakes and ignorance.
And may Allah
unite
and may Allah unite our hearts
and may Allah elevate your status, my dear
brothers and sisters.
This world ending in.
May Allah reward you immensely for your dedication
and for your patience
and for your patience and
attentiveness.
Okay. Brothers and sisters, we will start the
question and answers time now.
If you have questions, please send them in
fast.
We will begin with the ones that we
have received.
The first question, Sheikh.
Is it permissible
for someone to go to Hajj al Umrah
without telling people in his community?
Some of the people believe that he should
not go to Umrah or Hajj
because he
went before, and one time is enough.
And they believe that it is better to
give charity instead of going to Umrah or
Hajj.
The man does give charity.
No. Not necessarily. You have to tell people
that you are going.
K? Hey. Hey. Of course, your family, they
know about it, but not we need to
go and say,
okay. I'm going for Umla and this
so everyone knows about that. I need.
And, to have this belief that if you
go to went to Umla
and made Hajj, that's enough.
That's not true.
That's not true.
Are we in really the
the sealer of the salaf?
Many of them, they were
going to the Hajj for years
and umrah many times.
So who say that if you perform umrah
or how you don't do this? And then
the havingith authentic,
the prophet recommended
renewing the Hajj and going to the Hajj
every 5 years.
Every 5 years, if you are able to
do that.
And to say it is better you give
the
the the
the
the cost well, the expenses of the Hajjat
and the to
the pool,
it's not mandatory.
If this
is well off,
okay, and he wants to go and,
do a,
we cannot say Sharia does not force him
give this money to the those who are
in need.
Yes.
5th wise I mean,
priority wise,
if
I see people who are
in dire need
and I'm going to do the as nafil,
and I decided not to go and give
them
the, the money,
which I am going to use for the,
the reward will be more. No doubt.
Because those are because now and this is
what they say, the.
The the benefit is now
is not only
confined to you. You are others, they benefit.
You are people, family. You save them from
hunger. You save them from starvation, etcetera.
But this doesn't mean
that you cannot go and perform,
though you performed
many times
before. And if you do that, you are
not sinful.
You're not sinful.
I hope this is clear to the questioner.
It is clear, Sheikh. Otherwise, they can ask
again the next question.
Are we supposed to ask to be saved
from the fire 7 times in a row,
one after the other, or not?
Would you mind repeating?
Are we supposed to ask to be saved
from the fire 7 times in a row,
One after the other or
not?
What do you mean one not?
1 now,
then one after 1 hour?
They're asking if, they should be saying it
7 times in a row?
Yeah. That's what the the the narration is
talking about that, 3 times.
The apparent meaning, that is the meaning of
it.
Okay. Like, when you say,
that you say,
the
you read the or after the
the, the prayer three times,
which is what? You say it in a
row.
You say it in a row.
Not you say it now, and then another
hour, you say it again.
The second one, and then after 1 hour,
the third one. No. It's not like that.
Does this clear to the questioner?
Otherwise, they can ask again.
Dear
honorable Sheikh, I'm grateful for today's lesson.
And rise
may Allah rise
your status in Jannah. I have two questions.
Yes.
Could you explain the word al Jahib
from linguistic and technical point of view,
how it describes
Jahannam?
Jahannam got many names.
Many, many names.
K.
Depending on the
of
the type of the punishment in the in
Jahannam.
May Allah
So
Allah
mentioned
many names
of the
hellfire.
So Jahannam is just
one of these names. Al
Khotama is one of the names.
Khotama, the
because it's crushes
the people's
bones and
bodies.
K?
It its flames goes inside
inside the
the body and
the the hearts and the internal organs.
So it's horrible.
So the hellfire is something no one can
can can imagine
And yet many of us,
they
don't don't they don't have this
fear.
They don't have this fear
of the hellfire.
It is unbearable.
It is so hot.
Can you imagine?
It's fuel,
rock, and mankind.
Can you just imagine this?
All you who believe, save yourself and your
family,
your wives, your children.
A fire.
Whose fuel?
Human. Mankind. That is that's the fuel of
it.
And rocks.
There are stern angels, the gods of that
fire. Malik,
the cousin in the house,
he doesn't smile.
Serious.
Another name for it,
blazing fire.
So the * fire might be brothers and
sisters.
It is something
beyond
what we can imagine.
The people in it.
The people in the hellfire. What is their
food?
What do they drink?
That is the food.
Very, very harsh.
It's they they
eat it. It gets stuck in their throat.
They want to push it down with boiling
water.
Now uncle Muhal,
when they want to drink that water,
it is like the molten
heated oil.
When they get as close to their faces,
the skins of their faces
fall.
Whenever their their skins are
are burnt,
but
the Allah says,
whenever the skins are burnt,
we replace the skins with the new skins.
Medicine tells us doctor tell us that
the sensors
by which they send
the
the pain
just below the skin.
So if the skin is burnt, these sensors
will
be also burnt, and then you will not
feel. So Allah gives a new skin,
new sensors
to feel the punishment.
So
that's why
when
you study
and read about the hellfire,
this brings fear in the heart, and that's
what we need.
If your heart heart
is so hard,
then read about.
Read about the hellfire.
Read about the.
People,
in columns.
So read
to soften your heart
because this how we worship Allah,
out of fear
and hope.
Not like the Suvish, they say,
we are not afraid of that fire.
What? You're not afraid of your hand?
You are better than Allah's prophets and messengers?
When the bad woman say to the
or prophet of Allah,
I don't know what you say.
I see you and Mu'ad murmuring, saying something.
I don't know what you are saying.
Say that again.
What do you say?
He said, I ask Allah.
I
I I say.
Oh, Allah, I ask you to grant me
admission to your Jannah and to save me
from the empire. He said, that's it.
I and, we are talking about that. That's
it. Asking Allah the same thing.
The prophet,
he used to stand praying the whole night
till his feet would swell,
and he would say,
Shouldn't I be a grateful servant of Allah?
He saw the prophet. He
saw it.
That's all. And he came back.
And when he
delivered the sermon on Eid, he told the
woman,
Oh, woman,
I saw you.
You are the majority
of the the people of the hellfire.
Women are the majority. Women.
And when they asked, why?
Why us?
Said,
you curse a lot,
and you are ungrateful to your husband.
So when they heard that, they started
giving.
One would remove her
earring, her bracelets,
her necklace,
and
was collecting
these
pieces of ornaments.
So the said, he saw it.
He saw the hellfire.
One hadith, and I
want every baba and sister to keep this
hadith always there in his mind.
Because many of us, we do not control
this junk.
We do not.
And it's just an authentic hadith, the prophet
said.
If you say something about the
which is not true, it's a lie.
You made it up.
It's a lie.
So you say something horrible about your brother
or your sister, which is not true. It's
not
the case.
What you have said is
is a lie.
Doesn't reflect the reality. Doesn't exist in the
outside world.
So Allah will make his mask,
his place.
He will be placed where?
What
does?
Explain.
He said it will be
the collection of the past
the past.
The skins are oozing
blood and puss.
So all these things that are coming from
the bodies of the people of the hellfire,
that
liquid, the paps is collected
in a place,
like a pool,
and he will be dipped and immersed.
That is Al Hadal.
That's the
pool. The moment he is placed in,
he becomes insane.
It brings.
You lose your sanity.
And you will be there in that
until he comes up with the proof of
what he he said.
And he cannot produce a proof for what
he said because what he said is a
lie.
You will not come from there.
So he is in the hellfire, and he
is in this place.
May Allah save us all
from ancient hellfire.
May Allah save us from falling into the
hellfire.
May Allah make us cross it
and pass over it quickly
and enter.
I hope this is clear to the question.
Next.
Now I'm Sheikh Insha'Allah, it is clear. Otherwise,
they can ask again.
The next question.
Assalamu alikum des Sheikh, I'm asking
about the Sirat.
What will come first, the accounting or the
Sirat?
The accounting comes, and then people will cross.
Will cross the serat.
Next.
Next question.
If a person asks
to
have Ruptia performed on them And after after
the,
when we will cross the,
they
will be
another place called Alcantara.
Alcantara.
It's
a small
place
where people will be assembled there
before entering the jungle.
That's called Alkantara.
And that is
where Allah will
remove all
dominance of
ill feelings in people's heart.
So all of these bad things we used
to have in the dunya, the jealousy, envy,
all these things will be removed.
So the people entered the Jannah.
They have clean, pure heart.
Yes. What is the question?
The next question, Sheikh. If a person asks
to have rokya performed on them,
will they still be from the 70 mentioned,
70,000?
No. Couldn't.
He did he didn't fulfill
the criteria.
K?
The criteria that they don't ask someone to
read them. So
that's why they are high caliber of people.
High caliber.
So if one wants to be from the
70,000,
you don't ask for someone to read it.
Next question.
The next question.
Dear Sheikh, please elaborate more about the issue
of using rukiah because there are some groups
of Muslim defying it,
quoting that hadith, especially those who read the
translations only.
Is halal. I'm not saying we are don't
misunderstand.
It is halal,
a shifa,
honey,
and the
the and the said,
I don't recommend it. I don't, like it,
but it is it's a means of curing.
And
the reading the book of Allah
and the he read on the man who
was bitten by a snake. So it is
okay.
That's why I said the rupiah,
the the narration that where it says
they do not read on others, that is
weak narration.
The correct narration that they do not ask
someone to read on them.
Because the prophet here in Al Hasan and
Al Hussein.
He told the
the family of Jaffa to read on the
children of Jaffa.
So the rupee is okay.
Providing that the rupee is from the book
of Allah
or the Adria,
and it has to be in a clear
tongue.
Okay?
Not that you he is saying something you
don't understand,
or some of these charlatans and magicians, they
invoke the
or they write on piece of paper, squares,
and triangles, and stuff like that.
That's not rupiah.
Rupiah is what has been
approved by the law giver by the Sharia.
K?
The Sahaba they used to come to the
prophet
said, tell us about this rupiah we used
to read before. He said, okay. Say it.
If it contains anything shirk, he said, no.
Don't do it.
If
it's free of any trace of
shirk,
say no problem.
So
so the is allowed,
permissible.
And even you can take
wage for that if you read on someone.
It is permissible
because Abu Sayedeh Khudi and the Sahara,
they were traveling and they encamped near
a tribe of an Arab,
and this tribe did not invite them as
guests.
So Allah punished
the chief of the tribe, and the snake
bit him.
So a woman came to them and say,
can anyone of you read
on the chief of the tribe who was
bitten by a snake?
K.
And the actually, the the word used, salim
salim. And this is the beauty of Arabic
language.
They don't say shaleem. Shalem means what? He's
healthy.
He's safe.
This is the how the Arab say, someone
is beaten, so he's going to die. They
say he's shaleem
shaleem.
This is as a sign of
optimism,
to be optimistic.
So that's why they're called the the desert,
Mafaza.
Mafaza.
K. Mafaza means what?
Success, and means
winning. It means you will,
come from it,
health, successfully.
Set of o's.
You will win. You will be able to
cross it and come out from it safely.
That's what they call the desert. But the
reality,
desert is not mafaza.
To come out of it
safely,
the chance is very low.
But this is how the Arabs joke, and
this is the beauty of the Arabic language.
So the
the narration said, Selim.
And the the prophet
also said about a blind man,
See? Means one who sees. He didn't say,
we will visit the blind man.
So when they asked them to read on
the chief of the tribe,
They told them we'll not do it freely
for you.
They say, we'll give you wage,
flock of sheep.
So Abu Sayed al Khudri, he went and
he read on the man.
And he what he did, Abu Sayed al
Khudri. He used to collect his he collected
his own saliva and spit on the wound,
and he was reading Surat al Khatekha seven
times.
And the man healed instantaneously.
And they came to the medina, and the
pop they told the popsh, and he approved
of that.
And he asked them, give me my share
as well.
Okay. So the rupee is permissible,
if it is from the Kitab and Surna.
Is this clear to the questioner?
It is clear, Sheikh.
Another question has come.
What if we do not ask for
the
and the is given on us?
This is a list from Allah.
It's a gift from Allah. That's what I
mentioned. I said,
if someone
visits someone and he's sick and he started
reading on him,
you don't refuse. You don't say, no. No.
Don't read
because he didn't ask for it.
So if you visit someone who's and you
feel him is tired and this,
So read without asking him, do you want
do you want me to read on you?
No. Don't ask.
Just read, and he shall not refuse.
It's okay.
But the hadith says, they they do not
ask, and you didn't ask.
Is this clear to the question
now? It is clear.
It is clear.
Another question
from brother Ali Ibrahim. Please unmute your mic.
Assalamu alaikum.
Yes, Sheikh, for
this beautiful teaching.
May Allah grant you
and all of us.
Check my quest I got for you 2
questions,
2 different questions. 1 is for,
what are the signs of the people there
is those people
as you are in the market or you
are in the Masjid or somewhere,
when you see them, you feel
the Khusho.
Maybe
these are the
or the or,
of the Quran,
or even people with,
their even their their dress.
Just, the way they dress even it affect
your heart and you remember Allah Subhanahu Wa
Ta'ala
and maybe someone will feel it and to
cry.
I wanted to know
is this
the sinus of Braca already they have, or
can you please elaborate?
Okay.
Yeah. That is true.
The people who are pious and righteous when
you are in their company. And when you
see them, you you feel you feel,
the, you feel,
peace.
And and that's why the,
one should be always in the company of
the righteous
because the prophet
said about the
the people who are sitting,
remembering Allah
learning the
deed,
k,
and study circles,
and someone comes,
and he was not his intention was not
to attend the study circle. He was just
waiting for someone who was there.
And at the end, the prophet said, Allah
says to all the people in the circle,
all
of your sins are forgiven.
So some of the angels, they say, oh,
Allah. So so he didn't come from the
study circle.
So he told them also he will be
forget I forgive him along with them.
See? This is the barakah when you are
in the company of the righteous.
When you are in the company of the
righteous. So one should be always with the
pious, with the righteous people.
Because if you are always with the people
who are always talking about the dunya,
they kill your
heart.
But when you come to these
circles of the Quran, circles of the end,
circles of the Hadid,
people who are
in the dawah in the field of the
dawah calling others and you feel.
You're iman. You feel it
Because they remind you, and you you
wake up from that state of heedlessness,
heedlessness.
And there are, the
as the souls the souls, they
the the good souls, they
they
have this affinity and attraction towards good souls.
See,
A person you meet him the first time
and you feel,
he's close to my heart.
I don't mind. I had never met him
before,
but that's how the souls interact.
And a person,
you don't mind, but you feel
you feel you are not at ease. It's
how the souls
So this the souls, the good ones, they
are compatible,
and they will be attracted towards each other.
So,
yes,
if a person
feels and the the people are
righteous, and people are
following the guitar and the sunnah.
Be in the midst of it as you
as much as you can.
Is this clear to you, Aki?
Yes. Yes, Sheikh. It's very clear.
The second question, Sheikh,
if someone is, ahead of a business
and
he's the one who decide everything
like salaries
or,
any expenses.
How can he decide himself?
Maybe
there is some other people get shares, but
he is the one who is everything
handling. So
his own allocation,
expenses,
his need is, but he is the one
who is running maybe this work,
60%,
70%.
So he's the owner of the business?
Yes. He's a part of the business. He's
the head of the business,
but there is some other people still in
the business,
and he's the one who has the,
the permission of the power, everything to decide.
Okay. Fine.
I mean,
normally, any company will have policy,
guidelines, they follow. It's not
objective.
Sorry. It's not subjective.
Normally, any company, they have guidelines.
They follow, and the policy, they follow.
K.
So
maybe I am unfair because, I like this
person.
He's my friend. So,
I give him more.
I don't see them as their based on
their
performance,
other factors,
not the performance, and that's unfair.
You have to treat the people if they
are doing the same job according to their
performance.
That's
why the big big company, they have what
they call key performance indicators, KPIs,
and,
score
cards and
all these things.
So you have to be fair
regarding the wages. So the the wages should
be defined, and
salaries should be known.
This job, the salary of this job is
this much, and that's why there is a
contract.
When someone is going to join your company
and work for you, you draw a contract.
This is the working hours. This is our
policy.
These are the things we do. Everything has
to be clear from day 1.
And then you both of you, you,
the employee
and the employer
sign the contract.
So
the fairness and justice
should be always
the dominant factor.
Is this clear to you, Harry?
Yes, dear sir. It's very clear. But him
himself also, if he decided himself to allocate,
what he need is his family's all this.
Is that right?
Because they they he will not, need another
consultation, and maybe he's the one who is
going to decide it on himself.
Here, if
the
he's entitled,
okay,
in the policy
that you
take or you can,
decide your salary yourself,
he has to fear also Allah
Allah is Allah is watching him.
K? And he knows what is his contribution
and what is his performance.
He's a lazy person, and he is not
doing anything, and he is not working,
and he is taking something,
salary giving himself a salary.
That's not proportional
to his performance, it's unfair.
Allah is watching
him. Allah is watching him, so he has
to take what is equivalent
to his performance,
to his
performance and to his effort that he
puts into this company.
Is this clear?
I'm so much happy. It's very clear. Welcome,
May Allah may Allah keep you happiness in
this world and next life.
That was our last question if you'd like
to conclude.
May Allah
bless you all. May
Allah protect you, protect your family.
May Allah
elevate your status in the dunya and the.
I mean,
remain steadfast and dispute for deen al Islam
till we meet him and find him pleased
with all of us.
May Allah unite our.
And may Allah reward you immensely for your
patience and attendance.
Until we meet
in the coming session, I leave you in
Allah's company and protection.