Salem Al Amry – Lesson 40 Weekly Class The Removal of the Doubts
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AI: Transcript ©
Sheikh, ready when you are.
Ready.
Brothers and sisters,
and welcome to our 40th lesson,
lesson number 40.
And I'm informed by Sheikh Salim that this
is the final
lesson of this particular topic.
Sadly, we have come to
the last and final and end of this
topic, but
good news.
Sheikh has informed us that from next week,
we'll be starting
a new topic,
virtues of Islam by the same author,
Sheikh Mohammed bin Abdul Rahab,
inshallah.
So I will pass the mic on the
screen to the sheikh,
and,
we shall benefit from the last part of
this text.
Allowed us to begin
this journey
and, to end this journey together. And I
leave it to the Sheikh Inshallah to continue
and conclude.
My dear brothers and sisters in Islam,
today
we are reaching
the end
of this beautiful book,
Ashu Shubhaat,
the removal of doubts
by the Imam Jeddib,
Sheikh
And they hope that
they understood it
and tried to memorize it
besides understanding
all the issues
discussed throughout
this
period
we spent together.
Because
it's very important to book.
He addressed all the issues, all the doubts,
and he refuted
them. All these doubts were refuted
by the kidnap and the sunnah.
So whoever is shaking the truth Insha'Allah
will
see the heart clearly.
And whoever
wants to continue
wandering in his blindness
and his guidance,
that is something
Allah's declared.
And what Allah
decreed is going to pass.
As humans,
our role
only
to show the people
the right path,
and it is Allah who
guides. It's Allah who opens people's hearts
and fill them with Hiday.
May Allah guide all
our brothers and sisters in Islam and in.
The author,
he's saying here,
and this was discussed in the last session,
that
you have to
convey
the hack,
the true message, and you should not hide
it, and you should not
give these lame
excuses.
People
are not ready to accept, people
are against it, or cannot,
share this message though we believe in it,
but we cannot share it and we cannot
spread it.
And
thinking
this person by giving such lame excuses,
he would be excused before Allah.
But the reality that is not going to
be an excuse.
That's what he said to
the Shaysh
So he's saying this is
crucial issue. This is very
important matter. This
is a prolonged matter to
to discuss.
Like, many people, they say, we know the
hap, and what you are calling
is the hap.
But we cannot support you, cannot help you,
and we cannot
also
ask the people to accept it.
So he said,
this is we have a Kabi.
So he said, whoever,
however, if you ponder
over each over this matter,
that those who are saying,
we know the hack, what you are calling
is hack.
We have no objection
towards that,
but we cannot
ex
share it and spread it and support you.
So he's saying if you ponder over this
matter, 2 categories of people will become clear
to
you in your discussion
with them.
The first category,
you will see one who knows the truth,
who knows the hat,
but believes acting upon it.
He knows it,
but he doesn't
implement it
for fear of some loss in this world,
worldly benefits,
prestige, position,
etcetera,
property.
So this is one type.
So, he prefers the dunya to the akhira.
And the second, you will also see one
who
is outwardly acts upon the truth.
He pretends.
He's in the
okay? So he acts outwardly
upon the truth.
But inwardly,
what is in the heart
is different.
And if you ask him
about what he truly believes
with his heart,
he will not
know. And this is because this is this
is hypocrisy.
Outwardly,
you are saying things
and you're asked, but they do not reflect
what you have in your heart.
And now
we continue.
Then he says,
Raheem
Allah.
K?
2 ayaat, 2 verses from the book of
Allah
you need to understand.
If you understand these 2
ayaat,
the matter will become clear.
But upon you is to understand, so it
is
obligatory
upon you to know these 2 verses.
You need to understand this ayah, and so
that's the Tawba
ayah
96.
Make no excuse.
You have disbelief
after your belief.
So this is
explicit evidence
that
there are certain
deeds
will nullify
ones
Imaan
if he commits one of them.
And
this ayah came down regarding those who were
ridiculing,
unmocking,
and cracking jokes about the prophet of Salem
and his companions.
So Allah send down in this ayah
telling them that you have disbelief,
that you have become
most
set up of states.
That's accidental because
they came to apologize,
saying we were only yesterday, we're only yoking,
entertaining each other
because we were
feel
we were feeling
bored.
So because of boredom, so we
were
tied to we were entertaining each other,
chatting.
So I'm watching that
after
they
will
make no excuses.
All these lame excuses will not be accepted.
You have left Islam.
Islam.
You were mocking and ridiculing
Allah
and his ayaat,
his revelation,
his verses,
and his messenger.
And now you come and you say, we
didn't mean anything? You are you are making
excuses? No.
That's what I tell you. What the fuck
to about the email?
So
if someone
jokes,
ridicules,
mocks
anything of the deen.
This takes him out of the fold of
Islam.
Anything.
Hijab,
sunnah,
the beard, the.
You know, this is part of the deal,
and this is sunnah of the
and you mock that and ridicule.
Make mockery of that,
this takes you out of the fold of
Islam.
So no excuse.
Make no excuse.
You have this relieved
after your
belief.
If it is confirmed
that some of the companions
because those who
who said that,
they were
the.
But, of course,
k, Islam teach them
as they appear to us
as Muslims.
So if it is confirmed that some
of the companions apparently,
though they were hypocrites,
who actually fought with the prophet
against the Romans,
this relief because of a statement
they made yokingly.
They said, we were only joking.
And what did they say?
They said,
That's what they said. They said,
we haven't seen
people who are
voracious eater. They eat a lot,
and they are cowards in the battlefield.
So this what they said. So there it
tells you they were hypocrites.
More than Mohammed and his companions, but and
that is not true
because
the prophet
when the battle
as its peak,
he will be in the heart of the
battlefield.
Ali said
and, you know,
is one of the bravest companions
when
in the battle
of,
the trench of Handel,
One of the Arabs,
the
the Mushriks,
the knights of the Mushriks, he's known.
Famous.
Old man,
but he is known throughout Arabia
that he is
a hero,
brave man,
though he was old,
armed with the Lamidi.
He managed to jump
and cross the bridge the trench with his
horse,
And now he is in front of the
Muslims,
and he is challenging the Muslims.
Who's ready to fight?
No one stood up because they said this
is Hamid.
They know him.
Only said, no, Adi.
He stood up. He said, the pound slash
servant sit down. This is how much?
Who will fight this guy?
No one stood up.
Ali Abdullah Anu said, I I I will
fight him.
Send me, oh, prophet of Allah.
Then he sent him.
Now I'm looking to when he saw Ali,
young boy, young man,
said,
my nephew.
Why they sent you?
I want someone
equivalent to me.
I don't want
to shed your blood.
I said, now I said, but I want.
I want to
kill you. So he provoked.
Said, now he provoked.
I will do it. And they started.
And the narration said,
and dust
covered all of them.
Now they are fighting.
People, they don't see anything except
dust.
The dust raised,
And finally, they heard the takkabir of Said
Nahali.
He managed to kill him.
So this is Said Nahali.
Yet, he says,
when the battle is at its peak, the
fight at its peak,
we,
the fighters, the Mujahideen,
the companions,
take our prophet as a shield.
We'll be fighting behind him,
and he is our shield.
And yet
the
said
that
the prophet and his companions are cowards.
1 night in Medina,
very late night,
the Sahaba, they heard
sound.
So they thought
an enemy is attacking Medina.
So they got up. Everyone
got up
and start
settling his horse,
and they came out
to find out
the source of that
voice or sound.
To their surprise,
they saw
a night
coming and up approaching
and coming to them,
and they found out that was the pastor
of Salam.
Because the pastor of Salam, he heard
that sound.
So he didn't wait.
He got
up and mounted the horse without the saddle,
and he headed by himself
towards the direction
where that voice came from.
And he discovered that was a caravan
passing by.
So he say to the Sahaba,
You
will never be frightened. Go back to your
sleep. It's only a caravan
marching, passing by.
So that's the statement the Hippocrates made
is was erroneous, was wrong.
And then they said, we are saying we
said it only jokingly.
So the other saying then, if you know
that, then it will become clear to you
that a person who makes a statement of
of disbelief
or ask upon it,
whether you
make this statement
of
you utter it, you verbalize it,
or act upon
it because
of
a fear,
out of fear,
or loss of money.
Either you are afraid or you want you
don't want you to lose your money
or prestige.
And you haven't reached
the state of the Ikhla
coercion
or compulsion.
That's
you say
if you tell yourself and tell you convince
yourself,
if
I tell the truth, this is what will
happen to me,
and my business will be affected.
I will lose my status,
my position,
this prestige.
So if that if that is the the
the the reason or the case,
this is
this type of sin is greater.
This is greater
and more simple
than the one who says such a statement
in gest yokingly
is referring to what
the
hypocrites
said.
Because you know the hack, and you're hiding
it. You are concealing it, and you are
just giving yourself
lame excuses
that
I will not do it because I'm afraid
this what will happen to me.
And it is just
thoughts going in your mind.
You are not put yet to the test.
You are not put yet to the test.
That's why Imam Ahmed Raheem Allah,
he blamed
his brothers.
Okay?
Who
said the Quran was created to save their
life,
including Yaheb al Nuhari,
alayhim Allah.
And
when Imam Ahmed came from his prison,
and the people came to to see him
and to visit him.
So Yaheb al Umairin came,
and he entered upon Imam Ahmed, and Imam
Ahmed had turned his face
away. He doesn't want to look at him
because he was not expecting his brothers to
fail in the test.
That's what he had high expectations
of them.
So
when
Yahir
told him and mentioned to him
that he was not looking at him,
and he was crying, Yahir Buma. He was
crying.
And he mentioned to him the Hadith of
Amar.
Amar, you know?
They were torturing him,
and he thought that he's going to die.
So they started torturing him,
not threatening him. They already started.
So in order to save his life,
he said few words,
which is
talking bad
about
the gene and about the the prophet,
and then they left let him go. They
released him,
the Musharikhs.
So he came, say, yes, he did
not
crying to the prophet and he told him
they didn't
stop
punishing me until I said these things.
And the prophet
asked him,
how's your faith? What do you feel in
your heart?
When you utter these words,
said, of course, when I say these
words,
it hurts me.
I didn't mean
to to say them,
but
I felt weak
to save my life.
My faith,
I believe.
I knew that I utter
it was killing me.
That was painful.
So here,
Sayidna Ammar Ammar
was
under the web.
He already
experienced, and they started
punishing him,
lashing him.
The prophet
told him,
in other fault,
if they punish you again, if they started
the torturing you and laughing
you, and you found no way
to save your life except to
utter
words
that
please them,
which are, of course,
unpleasing to Allah.
These are words of disbelief
to save your life
while
you hate uttering such words.
Then do that again,
and I do find.
So to use this
as an evidence by
Imam Yahya,
in front of Imam Ahmed.
So he mentioned to him that the reason
we said
the
that the Quran was created. We
use
this hadith, this evidence.
And my wife might even say,
hadith of Ammar.
Ammar tasted the lectures,
but you
immediately was that was the moment they started
threatening you.
You
acted the word of kufr.
They haven't touched you.
You didn't taste 1 you didn't take one
lash.
Immediately,
you failed from the beginning,
and then you are telling me the Hadith
of Ammar.
Had you experienced what Ammar experienced?
Then you can use that as an evidence.
So,
my dear brothers and sisters,
this dean
needs sacrifices,
and
none
thought this, the sacrifice.
Our imams, our scholars, they sacrificed.
Many, they lost their life for the sake
of this deal.
I'm protesting this deal.
And you've just read
the Seerah of the ulama
and see.
Read the Seerah of the 4 imams and
what happened to them. Read it. Let's read.
Do
you know your deen?
And what's happened to them?
They were
torture. They were punished. They were lashed.
Why?
For the sake of
telling the truth.
And or they
told the hack,
said the hack.
They faced falsehood.
They confronted the tyrant.
That's why
they went through the
a lot of suffering
and they experienced that.
All his lifetime in prison,
and he died in prison.
Most of the fatawah that you read today,
this encyclopedia,
he wrote inside
when he was in prison.
His students will throw
through the window
the questions,
and he will answer our light and send
back.
So they for Tower were Richard
when he was in jail.
And when they removed the papers,
they come the the
the jailers,
the guards,
of course, they received the instruction
from Trump.
Thus,
everything is creating
the his behind
walls,
and he's creating troubles for us.
His are
going on.
So stop him from writing and take all
the paints and the papers.
And that's what they did.
When they
deprived him
of writing and answering,
he fell sick immediately,
and he passed away.
And when he died,
his janaza, as Ibn Kathir
described it,
said
all
the people of Damascus came out
to attend the janaza.
1000 and 1000 of the people came out.
Even those who went against him came out
to participate
in his ginormous.
They said
because of the people,
the burial was delayed because the janadze was
hardly moving.
And this is the sign of
as Imam Ahmed said.
Okay?
The sign
of those on the haqq, you will see
it on the day we die. You see
the funeral of the
the
Sunni
on
on the day he
That is the day when you will see
the
two followers of the haqq,
see their funeral.
And still,
many of our messiahs who passed away recently,
when you see the janahis,
you
envy them.
Say I wish this is my janahja.
May Allah have mercy on them, and may
Allah elevate their status in for
all these sacrifices,
for all the things they did for the
protecting
the Deen I mean.
So that's the first idea you need to
understand it, that if you ridicule
or mock,
this would,
any part of the deal, this will take
you out of Islam.
Well,
ayatulthaniyah
is
what Allah says in Surat al Nahal aya
106.
So this is the second ayah you need
to understand.
Whoever disbelieves in Allah after they believe.
Not those, except those who are forced while
they ask
are firm in faith,
like the heart of Ammar.
But those who embrace this relief
wholeheartedly,
they will be condemned by Allah and suffer
a tremendous
punishment.
It does reflect
my dear brothers and sisters.
Whoever
disbelieves in Allah after
their iman,
they become apostates.
And these are clues in the Quran
about
apostasy.
He was Muslim, then he became disbelievers.
And, you know, the punishment in for the
apostasy
is capital punishment.
As the prophet
said,
Whoever changes his deed,
kill him.
Of course. Who will kill the state?
The state. That is the rule.
Will be implemented only by the
the district, not the individual.
Who will announce this person
is a kafir,
Mufted,
the ulama,
the
the judges,
and
and ask him
why
he is leaving the deal.
Maybe he has some doubts, misconceptions,
so they clear his doubts
and refute
whatever he has.
When he's left with no
doubt
and he has no
valid excuse.
If he insists
then,
the committee
and the judges will
issue the verdict.
Okay? And then it will be passed to
the executive authority
to execute and to kill this person.
So we have the system in Islam. It's
not just
anyone. Here's someone. Oh, he's a coward. Kill
him. No. It's not like that.
So so whoever disbelieves in Allah after they
believe,
Accept. So there is here
an exception.
Person,
he says cover.
Under normal circumstances,
this will make him apostate.
But because he is
coherent
and forced
so Allah subhanahu wa ta'ala
and this is the rahman. This is the
mercy of Allah.
He sees what is in the heart,
and this person
was forced.
That's why Allah subhanahu wa ta'ala
says in the Quran, la aqaha fiddeen.
No compassion in religion.
Why? Because
guidance
stands clear.
Very clear.
We can easily distinguish
between the heart
and the bottle.
Guided us
can be easily distinguished
from misguidance.
Allah does not want
someone
to accept Islam while he is under
Russia.
So he's not convinced.
As one of the ulama had said, Allah
is after your heart. Allah wants your heart.
So what is the benefit of this what
you have in your heart is
the opposite of what you you say.
You say I'm a Muslim, and you are
holding the opposite.
Well, he doesn't want that.
So he gives you the chance.
He tells
you prefer to remain as a cover. That
is your choice.
We're not going to compel you or force
you or coerce you
to become a
Muslim.
But once you become a Muslim,
you have no chance to go back.
So make,
your decision
likely,
and take your time.
Don't
think I become can announce that I'm a
Muslim,
and then the second day I say I
have changed my mind. No.
You cannot.
You'll be killed.
So
So this is the exception.
The exception
for those
who are forced
while they are
firm in faith.
Because you see, you cannot
force me to love you.
This is the important issue.
No one
has
authority,
has control over the heart. No one
except Allah.
No one can make me by first Galafin.
He might make me
say I love you because he's torturing me,
putting the gun on my head. Say I
love you. Yes. I love you.
But in my heart, I hate you. I
curse you.
That's why
if, for example,
a prisoner
during interrogation
and and torturing,
they recorded him,
and he confessed, yes. I did this and
that and that, and he confessed
just to make them stop torturing him.
Yes. Yes. Yes. You did this. Yes. I
did that. I did that.
This cannot be used as a proof against
him
When he stands in front of the
judge, you say?
I said all these things. Yeah. Recorded.
Okay?
This is your voice. This is,
everything.
Did you take
yeah.
And the compulsion
and the torture, they were punishing me. They
were torturing me.
So that cannot be used as evidence against
this,
prison
or this accused person,
the defendant.
So that's what Allah subhanahu wa ta'ala said.
A
person who is under compulsion.
You cannot blame
him.
So he
say things to please them. So that's to
save his wife
While in his heart, his faith is firm
as Amma said.
So such category of people,
they are exempted,
and they can will not be considered as
that they have committed kufr or disbelief.
So now Allah
is saying,
But the others,
apart from one
who is under coercion
and compulsion
and threatening,
In the contrary,
somebody else,
the moment they say to him,
we want this, yes, I am ready,
without touching him.
As you know in the hadith,
the 2 people who passed by
people
were keeping idle.
So they asked the first one,
give something
for our idol as a sacrifice,
a sign of
respect.
He refused and said, I will not.
I will not.
I will not
give an offering
to your item. So they killed him.
So it was a matter.
The second one, he said,
I have no problem.
But, you know, I don't own anything to
offer.
So they said anything anything. Even if it
is a fly, something symbolic.
He gave the flag
to the
as a sec as an offer for the
idol.
Allah
threw him to the fire.
Why?
Because
the heart,
okay,
was not full of iman and faith.
He was happy.
He was willing.
He was happy and willing to do it.
So that's what this artist is saying.
But
so listen to what Allah is saying.
But those who embrace this belief,
they embrace it.
They believe it.
They're happy to become a kafir. They're happy
to say anything
against Islam.
Very happy.
But those who em
emplace this relief
wholeheartedly,
they will be condemned by Allah.
Allah
and anger
is upon them,
will be cast on them.
His blood and anger will be showered on
them.
They will be condemned by Allah.
And suffer a tremendous
punishment.
Great,
great punishment.
Because they are cutters.
They're happy
to say anything that matter Islam,
to ridicule Islam,
and Allah is watching the hearts. The first
one,
his heart is cursing them.
His heart is crying to Allah,
oh my lord,
will forgive me.
The other one, his heart is rejoicing
and happy.
So Allah is seeing the 2
There is inshallah.
There is
delightfulness. K?
His heart, his chest,
he's
happy,
delightful.
This person
is
a
disability.
So Allah does not excuse
such people
except if they were forced into doing something
while their hearts were still
firm and content
with relief.
Right?
So a person
who uttered a statement of kufor
to save his life
while his heart
is full of iman,
Allah
will not hold him
accountable
for such
sin
or for such
utterance.
Allah will not because Allah
is more merciful
to us than our mothers.
And Allah knows
people's capacities.
So this person,
he could not
take it.
He could not endure
the pain and the agony and the torture.
Some people know
And, hamdulillah,
our Islam is so beautiful.
There is room
for those who are very
strong, who endured the pain,
and who are ready to die.
Like, Bilal.
Of the Allah,
a
big rock on his chest,
almost naked,
on hot sand and Mecca,
scorching heat
with webs all over the
lashed by all
different webs by different people
that you would lash him until
their hands cannot carry the webs anymore?
Asking him
to insult the puppet?
No.
You will never hear it from me.
Revoking them,
making them go crazy, go mad.
Beat. Beat.
Like, you know, I I don't I don't
I don't I have.
You know?
I
didn't do anything.
He's ready to die. That's it.
He's ready to die.
That's why Hussein Abu Bakr passed by
and told Omar Ibn
Kharev, it's better for you rather than killing
him.
I'll buy him. I'll
buy him. Say take care of
anything. So
said Nabila Abu Bakr both said Nabila
and immediately
set him free.
That's why the Sahar was saying,
our master
and he sets free our master,
This Nablilah later on said,
by Allah,
when they were lashing me
and they were saying,
The sweetness
of saying
The
delightfulness
of that
sweetness
he feels in his heart
overcome
the pain.
K.
Help me to forget
the the pain
because of this internal pleasure
and
delightfulness and sweetness.
But not all the people
can be like Bilal.
So they're all and
Imam Ahmed Al Muhammed,
He followed, and he took Bilad. That is
his example.
So they would lash him and wet him
till he faints,
Imam Ahmed.
And you know what?
Imam Ahmed when
he entered the prison,
there was one thing only reoccupying
his mind.
How he's going to react when he's lashed?
He never
experienced that.
So one of the criminals
inside the prison
you know, in prisons,
the criminals, they will have
they make,
like a gang, and there is one who's
their head.
So the head of the criminals, when the
was
put
thrown into the cell with them.
This is not the face of a criminal.
Face
like the moon shining
is not the face of a criminal.
This man was thrown into the into prison
because he is telling the truth.
Good doubt.
Not because of anything else.
So the head of the criminals
approached Imam Ahmad,
and he told to him told him,
Sheikh,
you are on the hook.
Be patient,
and don't worry
about the lashes or the whip. Don't worry
about that. It's only the first wet you
feel. After that, you don't feel anything.
The first one, you don't feel it. After
that, you'll not feel anything.
I'm experienced, he's telling him. You know what
Imam Ahmed
For Awa Kalbi.
For
Awa Kalbi.
His statement
stands in my heart
because that's what was bothering me, I was
worried about.
How does it feel?
And now this guy is telling him, it's
the first one you feel after that you
don't feel.
He said,
and that's what happened.
They will start liking him,
and he would faint.
He would faint.
When you read about what Imam happened to
Imam Ahmed,
the
the wounds that were
caused by the wits,
they said you can't put your finger inside
your finger inside.
So Imam Ahmed Ahmed remained
firm
like said Nabila.
And no wonder they said,
when
many of the Arab tribes became a saint.
He stood up, say, Nobu Bakr firmly
against them,
And he said, I will fight them up
by myself.
Even if I'm alone, I'm not to fight
them.
And he fought the times and
brought them back to a Islam.
And
the second
who remained
firm against the bigah
that was imposed,
upon the people
by the government, by the state, by the
Khalifa
and Mahmoud
and
the Amin, the other side's caliph, who were
influenced by the Martyrs alliance
until he moved from,
which is the bida of the Quran
is created.
It's not the speech of Allah.
So Imam Ahmed remained firm
and that's why he deserved the title,
Imam al Sunnatiwakkimah.
So
Allah does not excuse such people except if
they were forced into doing something
while their hearts were still firm and content
with belief.
So underline Islam, we have room for Bilal
and whoever wants
to be like Bilal, and there is a
room
for Ammar and whoever
Israel,
This
is our Islam.
And we have in history many
who followed
the the footsteps of Bilal of Bilalahu Anhu.
So anyone besides such a person
has disbeliefs after having faith
regardless
so anyone besides such a person
has disbeliefs after having faith regardless of whether
he does it out of fear. So in
other words, what the sheriff is saying here,
anyone
apart from the one
who was
having faith firm in his heart,
anyone else has no excuse.
You act out the the world of Korah,
you become a kafar.
Regardless
of whether he does it out of fear,
just out of fear, without being
touched,
tortured,
or out of greed,
deceit,
or wanting to please someone.
Sometimes you say
to please someone.
Or out of
love
for his country,
so you
utter the
of family
or relatives
of money, or even if he does it
jokingly,
of what or for any other excuse.
The only acceptable
excuse is the one
who was unwillingly
forced.
Someone
is under
a car,
then
he is excused.
So the verse
for mentioned
proves this in two ways.
So he said, the approves this in two
ways. Firstly, the phrase
except
he who was
coerced,
compelled,
forced.
So only such a person is exempted and
excused.
And it is well known
that a person can only be forced to
do an act or to say something verbally.
That's what the people can force you.
They cannot force you to love them in
your heart. The heart, they have no control
of it.
So they are torturing you,
lashing you,
so they might force you to say something
to please them.
And it is well known that a person
can only be forced
to do an act or to say
something,
which is comfort.
He cannot be forced to believe with his
heart.
Belief cannot be forced into one's heart. No
one.
For no one can coerce
another's heart.
No one.
No one has control over your heart.
And that's why
the prophet,
as you know, he said,
So whoever sees evil
should change it
with his hand
if he can.
If not, to talk about this evil.
If not, say see, hand,
that is my body.
Tongue, verbal.
Hand, physical change,
verbal.
I cannot even talk about it. Then
you hate it in your heart, which they
have no control
over it.
And that is the weakest level of imam
because no one can
know what is in your heart. So if
you don't take the munka in your heart,
that means you love the mumkah,
and the iman
has gone totally.
Gone totally. You have no iman
if you don't take the disbelief
and the mumkah and the evil in your
heart.
And that's what the prophet said.
Beyond that, there is no iman even equivalent
to the weight of the mustard
seed. So
the proof
this
understanding
that the exception is only if you are
under
compulsion
and the force you are forced
or coercion.
Coercion?
Yes.
You are compelled. Yes.
There's compulsion? Yes.
Otherwise, no excuse.
And, also,
Allah said, the idea also tells us
So this
aya,
which means in Surat An Nahl aya 107,
that is because they preferred
they preferred the life of this world
over the life of the hereafter.
So it's not because they were
compelled. No.
Because they love the dunya.
So they preferred this life
to the Aqirah.
That's because they preferred the life of this
world that it could be.
The reason
they became disbelievers,
That's because they preferred the life of this
world
over the life of the Aftar.
So it is clearly mentioned
that the reason for the cover and punishment
was not due
to any heartfelt beliefs.
No.
But because of ignorance
or hatred
of religion
or love of disbelief.
It's not because something
was forced on them. No. Because they referred
the duniya
to the Ahira.
So the reason for the eternal punishment in
the hellfire
and the Ahira
was due to the fact that
he achieved
some benefit in this world,
a worldly benefit. So he preferred
the duniya
to the
over the,
and he doesn't mind saying the,
saying the disbelief
as long as he will be left
enjoying
the transient
and the,
momentary pleasures of this worldly life,
preferring this benefit
over the deed.
This brings us, my dear brothers and sisters,
to the end of this beautiful
book.
May Allah
has mercy in the soul of Imam Mohammed
elevated the status
in the United, Nain,
Nain.
May Allah save us from going astray.
May Allah keep us treading
on the footsteps
of our prophet
his companions,
the deen
which is Allah said
and the prophet said may Allah unite our
hearts unite
our Ummah on this
pure
Deen.
The Deen
that was there 1400
years ago,
the Deen
that Imam Malik said,
what was not deen
at the time of the prophet
that will not be deemed
today.
May Allah
keep us remain steadfast
on this beautiful deen
and may Allah forgive us our faults and
mistakes and ignorance.
And may Allah subhanahu wa ta'ala unites our
hearts with the Haqq Amin.
And may Allah reward all of you, my
dear brothers and sisters,
for being
with us
throughout this
text.
May Allah reward you immensely for your patience,
for your dedication,
for your commitment,
for your attendance.
And
next class,
we will start a new text.
May Allah accept from all of us,
And may Allah reward all of you, my
dear brothers and sisters,
immensely.
May Allah accept your deeds.
For your patience with us and your sacrifice
in terms of your time,
your research and,
for passing the knowledge to us
to make this heavy
on your scales inshallah and to keep you
in good health,
so that we can continue to benefit from
you inshallah.
And,
we have completed the current text
removal of the doubts.
As I announced in the beginning of the
lesson,
our beloved Sheikh Haslam
has,
agreed inshallah. The Sheikh will be continuing
from next week and beginning a new text,
which is going to be,
virtues of Islam by the same author.
And I'm sure the sheikh will give the
introduction, etcetera,
next week,
before we begin
the dars. And please do inform everybody, your
friends, families,
this is the beginning of the text so
that they can join inshallah from the beginning
and,
hopefully, continue and benefit from us as you
have.
We will take some question and answers now.
And,
as usual, we have received some questions. And,
if you'd like to ask your questions
verbally and directly, you can do so
by pressing on participants
and pressing on raise hands.
So we will begin with the first question
received.
The first question,
a person asked me which one is better,
a woman who has a job and balances
her family and children
or a woman who is only busy in
home, nourishing her children,
taking care of household matters.
What is the reality of a woman who
does regular jobs and also takes care of
the family?
Is this normal?
Okay. Alhamdulillah.
Before I answer the question,
I request all of my dear brothers and
sisters
to download
all the
the,
the sessions.
Okay?
And go through them.
So you have the book at your own
pace, you listen again and again and again.
Coming to the question, Allah Subhanahu Wa Ta'ala
said,
and stay in your homes,
and do not disclose your ornaments like the
women
before Islam used to do.
So the normal place for a woman is
her home,
not outside.
The reason that Allah has chosen her
to bring up the most sophisticated
being in existence,
and that is the human
being. Allah has given women the most difficult
task,
bringing up people,
men.
And that is very painful task.
But the woman can handle that.
It's so painful
carrying that baby 9 months,
and
it's more painful later on.
Sleepless nights,
just feeding this child,
bringing up this child,
teaching this child.
So no wonder
Allah
mentioned them
you 3 times, then the father, your mother,
your mother, your mother, then your father.
No wonder Allah made the paradise at their
feet.
This
is authentic narration.
The weak narration,
and at the feet of the mother that
is weak. But at their feet is authentic.
So
you can never
reward your mother.
The man
who came from Yemen carrying his mother on
his back
started making the tawaf,
and then he asked one of the Sahara,
do you think now
I did my part? We're breaking even. You
said no.
Can she walk? She said yes. It's a
little walk.
All this
carrying on your back from Yemen until here
is not equivalent
to one of the contractions
during
the labor.
Women, they know what I'm talking about.
So the reward
is great,
and the task
is very
hard,
painful, and difficult, and only women can
show them that. So when Islam told the
mothers and the women to stay at home,
He's not making them idle,
but the enemies of Islam, they want to
spoil them.
They want them to come out and leave
their homes,
and they are saying, you are staying
as a slave,
either at home. No. See, they are not
idle.
They are unerating
and bringing up generations
and men.
Leaders
who have run the affairs of this
life.
And when we read in our history,
we find all those successful
leaders.
They
had mothers behind them.
Mothers.
The Imams the 4 Imams mothers behind them.
So my dear sister, your normal
place and safe haven
is your home.
Islam protected you,
provided everything for you
from the cradle
till the grave.
As a girl,
you are looked after by your parents.
As the wife, by your husband,
as a mother, by your children.
Throughout your life, you are respected
and protected.
However,
leaving home is not the norm. It is
the exception
the exception.
If circumstances
compelled a woman
to come out to work to earn her
livelihood,
that is exception.
K?
Her husband died.
Children are still young.
So she has to work to earn
money.
So to look after her children,
that is permissible,
but she has to choose
a job
that suits her nature.
A job where she will not lose her
deen
and her modesty.
Is this clear to the questioner?
Allah, that is clear, Sheikh.
We'll
go to the next question.
Is it considered as changing the creation of
Allah to use a scrub to remove the
dead layers of skin on one's body in
order to look nice?
No. It's not changing the the,
the creation of Allah.
With you. K. So
if you have the
while you are cleaning and the removing the
dead cells,
that's not changing the creation
of Allah providing. Of course, you are not
using
chemicals that will affect
your health
Because we see, even when you are cleaning
and you are taking shower and you are
scrubbing and you are
these dead cells,
okay, they come they they fall apart.
K. And every minute they
they
we don't see these things. Imagine, Allah may
limited our sight. Otherwise, we'll not be able
to sleep
if we see all the things that we
have.
All these,
microbes and all these germs,
we don't see them.
Next.
Is a Muslim excused
if he says the shahada partly by accident
and utters a statement of Kufur.
Why did he state statement of Kufur?
Yeah. This
I think the lesson is the lesson is
very clear.
If you utter a statement of cover without
being under pressure,
you become careful.
End of the story.
It's not a joke.
Next.
Next question.
Or next question. How does a Muslim know
if they have feared other than Allah?
Brackets that reaches the level of shirk.
The fear,
categories.
Fear are different types.
Category,
one type of fear is considered
to be rebada, active worship,
And that's just to fear Allah, ajna Nawazawa
tell you.
Fear standing before him on the day of
resurrection. So fear Allah is Ribadah,
and that's what Allah said
For he
who fears standing before Allah, he will have
to guard it.
Then another type of fear which is Shirk,
and that is, for example, to fear the
dead.
Right? Those who worship
saints and
the dead, they fear them.
And that's why
they take oath in their names and
and they swear they,
take Yemin,
they make another in their names,
and they are afraid of them. And they
believe that
this saint or this dead person
has the power to,
to harm you.
So this type of fear
is shit,
and it is major shit.
Then you have there's another type of fear,
the 3rd type,
which is a sin.
It is a sin
to be afraid of someone,
so you
commit something halal.
You commit something halal.
K?
Your
your boss, you are working in the company
and you said come to the party tonight.
And, you know, it's a mixed party and
alcohol and dancing and free mixing, and you
went there
because you don't want to
to displease your boss.
So you are afraid of him. So this
type of fear
is a sin is a sin
is a sin.
So you are sinful.
And then we have a 4th type of
fear and that is permissible,
which we call it
natural. It is there embedded within us
to fear, for example,
wild animals,
fires.
K. So this type of fear is natural
to have it.
Right?
So these are the 4
types of fear.
So what will be shook
if you fear
someone
and
regarding something no one can do it except
Allah, then that is shit. Then that is
shit.
Is this clear to the question?
That is clear, Sheikh. The next question.
Sheikh, is it permissible to take pictures of
the deceased?
The to keep the pictures of the deceased?
They are in albums?
To take pictures, Sheikh.
Okay.
Picture of of the disease when he died?
Yes, Sheikh.
What what's the benefit?
What's the benefit?
You know that the the pops of asylum
said, I'm a lot most over in the
other because
those who
who take pictures
and, you know, the or I'm not the
different
about photography.
K.
But still, he is a Musa.
He or the one who takes pictures. They
fall under the Hadid.
The only exception that
if there is a need and there's no
necessity here. There's no necessity.
Unless there is a necessity,
the beliefs, they take the the picture they
want to find, like, later on, they take
biopsies, etcetera. But if there's no need, no.
Don't take pictures.
Next.
The next question.
Assalamu alaikum.
I have 2 questions. Question number 1,
a sister is asking her brother
okay. A sister is asking.
Her brother has been taking care of his
children because of misunderstanding
in the family.
One of the children, the child's mother, recently
took him, and he said to his mother
that his father wasn't taking good care of
them.
Now he is left with the daughter.
The father's family are worried about the other
child's well-being.
She's asking how best to approach this.
They
they if they are divorced,
they should,
agree from before,
regarding the custody. So if the custody is
given
to the to the father,
then, okay, he can have the child.
If the custody is given to the mother
and,
the the well-being of a child is guaranteed,
then the custody will will be with the
mother.
If the child is dependent, for example, very
young, on his mother.
So these issues,
only the, the scholars in your area
or the what have been decided in the
in the court who has the custody
of the having the children.
Is this clear to the question?
Inshallah, it is clear, Sheikh.
Of course, the best thing is to have
mutual agreement
between the husband
and his ex wife.
K?
Who regarding the the custody of the children
and visiting the children
and and upbringing of the children. They should
have mutual agreement.
This is my advice for them. Next.
Yeah. A follow-up to that question.
They have tried to engage with him, but
he is stubborn. Should they go to authorities?
Yeah. Authority is the ultimate is the, last
result.
If all attempts failed, yes.
Yes. They
can.
Next.
Next question. Can a child inform her mother
of what others are saying about her
bringing the children
are now adults. Yeah. I'm just,
okay. Can a child inform her mother of
what's what others are saying about her?
Bringing the children are now adults.
But they say that the reason they don't
get
on well is that their mother failed. The
sister is asking, can she tell her mother
or not?
As she believes her mother sacrificed and tried
her best, and how can she best advise
her siblings.
Can a child inform her mother of what
others are saying about her?
Okay.
Can a child inform
her mother
about her upbringing.
Now that they're adults
and
and and and
maybe the siblings are not getting on, and
they're blaming the mother because the mother has
failed.
The sister is asking, can she tell the
mother or not?
What's the benefit?
Yeah. As she believes her mother sacrificed and
tried her best,
how how can she best advise her siblings?
See,
if I got your question.
K. Something happened,
but now they are grown up.
And now they want to mention something
happened during their upbringing. What's the benefit?
Okay. That's fast. Finished.
If that was the question I was trying
to say,
something happened
past.
We suffered. We they did this job. So
what's the benefit though? Begin the past. What
is it?
So the question,
to me
is is vague, to be honest.
So what's the benefit? What the the question
I want to know?
Next, please.
Okay.
Next question.
I wanted to know how to pray Salatul
Eid if one joins in the second raka.
Do we have to make up for the
extra takbir also? What is the correct way?
If you miss rakah,
then in the in the
the when you the the imam ends, you,
you also make the the takbir
and conclude.
You conclude after that.
Great. Next question, Sheikh. When can the spouses
stop the intimacy of love
meetings on bed while the wife is pregnant
or just it's open until 9 months?
It is open until 9 months.
There's nothing,
stops
husband
from,
having,
intimate relationship with his wife.
Nothing.
K.
So it is permissible
for the,
husband
and wife
to fulfill their own
biological
deeds.
It is permissible.
And this the
gynecologist
or the
doctor
said
for this time, this period,
maybe the early days of pregnancy, and this
varies from one woman to another,
You need to,
avoid
intimacy
because this might lead to miscarriage, etcetera.
So that is the, different case, and they
have to
listen to the,
instructions of the of the doctor.
But under normal circumstances,
it's not alarm
at all.
Next.
The next question, Sheikh Assalamu alikum. When the
riots happen in my area, I have seen
many women take off their niqab fully as
safety measure
to protect themselves from the attack.
Is this a right act?
Where is this?
Right
Where?
I mean no, Sheikh. So so there is
there's riots happening, maybe,
protests, riots
in her locality.
And
Yeah. I got I got it. So,
hey, that was the case now. The
mob is
this group of people are attacking the Muslim,
and they will attack those who have
are covering.
K?
So and she feel that now,
since they see her wearing the, she will
be attacked.
Okay?
So she removed the for
that
particular moment of time
to save herself,
then there's no
harm. No harm.
K? But that is a necessity,
and
the circumstances
compelled her to be in that position.
But
when things normalize,
she puts her niqab on, insha'Allah. And Allah
knows best. Is this clear to the question?
No. I'm sure that is clear, insha'Allah.
Okay. Next question.
Does does standing silently in solidarity
with group of people
who worship idols in is a act of
kufr? Is that an act of kufr?
It is.
To stand in front of the idols,
saluting the idols,
bowing in front of the idols, it is
an active offer. Yes.
Alon Sheikh, next question.
I recently noticed a form of a small
skull on the straps of my shoes.
What's the ruling on this?
Picture of a skull on the shoe?
Yes, sir.
Okay. If you can,
deface it and
erase it, do so. Otherwise,
no harm. You use it until the shoes
are cannot be used anymore, and then throw
it away.
But when you are this is my advice
for the brothers and sisters. When you do
your shopping,
take care with what you buy.
Take care.
Next.
Next question. A brother added a tailor shop
on Google.
This shop sells
and
non
clothes.
Should he remove it from Google?
A brother is selling what? He's a tailor?
So the question is,
somebody maybe he's paid to do marketing or
something like this, but that person had added
a shop
of a tailor
who sells tabaroj and non tabaroj clothes,
should that person who added it on Google
remove it?
So what did you understand from the question?
Sheikh, the person who is, putting it on
Google,
he's not the tailor nor the owner of
the shop.
He's somebody who's providing service.
This is an ad, isn't it?
Location, Sheikh. You know,
when you search something like, I want
clothes. I want to buy clothes.
So their shop details will come on Google.
Okay. Fine.
So in in in in that particular website,
their items will be displayed. Right?
Yes.
Okay.
So they are displaying
clothes of,
clothes and non clothes. This is the first
time I hear this, which means clothes that
only,
can be worn
or put on
indoors.
Okay.
Not outside.
So just these are just the items that
that's what they are selling,
providing, of course, that these clothes are not,
on on bodies,
okay, on on human beings.
I mean, women wearing them,
just the clothes the the pieces of clothes
are displayed,
and that's what they are selling. That's okay
because this what they are selling.
But when you are
selling
to the customers,
if you see the woman who is buying
these clothes,
she is not covered. Don't sell her
these clothes,
which are not decent
to be
to be put on outside.
Because, you know, she is she's going to
buy them and and wear them and, walk
on the street.
So you
you don't sell her that such clothes.
But her sister comes, and she's buying these
clothes, and she's d dressing distantly.
For sure, she is going to wear these
clothes in front of her husband, etcetera.
Is this clear to the questioner?
Charlotte is clear, Sheikh. We go to the
next question.
For the amazing classes. I got a question
from a revert sister.
What is the responsibility
of a woman towards her children from previous
marriage?
And if they are still non Muslim and
underage,
feeding them and their tarbia,
how should she work on them as a
revert and do dawah to them?
They are staying with her ex husband.
Should she try to take them with her
and stay with new Muslim husband?
She's asking as her
as per her Islamic perspective.
The answer, yes. The answer,
the custody
goes to the to the mother in this
case.
In Islamic country,
okay, a woman
has children
and who are still,
minors.
Okay? They are still
below the age of puberty,
and they need their mother, and then she
became a Muslim, and the father
is.
So the custody will go to the to
the parent who has the best deal, and
it is and Islam. So she will have
the custody in in Muslim countries.
So if she can have the custody and
have the children
and her husband
doesn't mind,
and this will be have
a great agenda because they will save the
children
from becoming disbelievers and grow up as scabbles.
And when they are still young, they will
be Muslims.
Okay?
And, their mother would take care of them.
And the reward for their husband is so
great
so great because you are
saving those children
from going astray and go out as
disbelievers.
Yes. Go ahead.
May Allah make it easy for you and
for your husband.
I mean.
Next.
Next we will try to take Kasumba Zubay.
Please unmute your mic.
Yeah.
It's my pleasure to hear from you. This
is.
Let me check check my question.
It's about 2.
No. My question's it's like this.
Here in Uganda, for example,
we have a region. It's called the Butambara.
That that region was normally
it's where most most Muslims here in Uganda
are coming from.
So my question is that
when
many people are coming to to to perform
Hijia,
they've they first go to the graves of
their
their their their their their parents
before they go to to to Hajj.
To be honest, I didn't get
My question that what's the ruling? What's
then is it isn't that contradicting the
Is that considered what?
No. Because most people,
most of our elders, when they are coming,
for example, to perform Hajj, they first go
to to the graves,
to
our ground grand grandparents, and they
yes.
And
is this the when and when we're just
Kasumba Zubair, your,
network is not good. This portion's being cut
off in in while you're trying to say
it. Maybe you can say it fast and,
summarized.
My questions is to like this.
Most of our parents, when they are coming
for Hajji,
they first they first go to the graves
of our ground of our grandparents.
And when we try to talk to them,
to talk to talk to advise or to
ask them as to why they are doing
that,
they tell us they they are doing it
to show respect
to to their parents.
Okay. So
Okay. So what's the question?
This this is big time, of course.
The question is
Ma'am.
So what's the question?
The question, sir. Like, are they are they
not?
No. Not.
It is.
It is,
and they need to be educated
because they are going to the,
graves of their parents.
If they make,
maybe they go and they read
and things like that.
They're not asking the, the, the, their parents.
So they make the offer their parents.
And as you mentioned, they, they believe that
this is showing respect for them.
So this is with the Yes. It is
not checked. It's not checked. No.
If they don't check.
They make the offer then. That's it.
Yes. My another question, Sheikh.
For example,
Aya. For example, Aya. Me,
my my from my from my clan, from
my background.
A Bronco, a clan of a cow.
So for example, if you want to for
example, a clan of a sheep, you are
not supposed to eat to eat.
You are not supposed to eat a sheep,
and you are not supposed to marry
a girl
belonging
in the same
the same clan.
We've never called called them totems.
I know some some some some some shake
there tells us that that falls under oath.
The house.
Yes.
And we told them no. People who were,
we told them.
People who were prohibited prohibited
for us to get married.
They are listed in the Quran.
And some of us some of them tell
us, no. This is our custom.
Even the even the prophet if even the
prophet had had had a Quran.
Yeah. Yeah. Yeah. That's it. You see, this
will take
time. This issue,
This you see,
the clan system, tribal system, you're married only
from the same clan, from the same tribe.
This will take time. It will not be
resolved overnight.
K? This only by the
educating the people
and learning the deed.
Of course, from Islamic perspective,
it is not haram
to marry from the same clan or from
another clan.
Okay?
Sometimes,
maybe it is preferable to marry from the
same tribe
because of compatibility.
You have the same custom, the same habits,
etcetera.
But it's not hard to
marry from another tribe, from another
clan,
and,
some,
some countries,
they they they they are different,
ranks. Okay? This
clan is better than that clan. That caste
system
and other
belief systems.
So this is not there in Islam at
all.
She said Nabilal,
who's an Abyssinian,
said Nabilal.
He is married a a woman from
is married to.
So but this will take time. Things will
not change overnight.
K?
But the
by the aim, by teaching the people, things
will improve.
Is that clear to you,
Yeah.
And with with these sessions of of,
it has helped me really to to to
to hide to hide in knowledge.
Thank you so much.
Brother Kasumba Sheikh, just to add to brother
Kasumba's comment there.
Many brothers and sisters are very appreciative
for your time and for the for the
knowledge that you have,
passed to them.
We ask
to accept this from you, Sheikh,
and, to allow us to benefit from you
for for
the future coming inshallah lessons.
That was our last question.
If you'd like to conclude
today's session.
Only I have a small request,
and that is
to go through your notes,
to listen to the talks again and again,
and to share the knowledge that you gained.
Share it.
Share it with others
other than keeping it to yourself.
This is how we can spread the
and educate our community and educate our brothers
and sisters. May Allah
bless you, bless your time, bless your family,
protect you, protect your family, and may Allah
guide our ummah and guide all the Muslims
to the safe path to the Tawhid, and
may Allah make us all die upon the
Tawhid.
Ameen. And may Allah
keep us remain steadfast
on this beautiful deed till we meet him,
and he is pleased with all of us.
I mean,
until we meet
in the coming session with the new text,
I leave you in Allah's company
and protection.