The Jannah is created by Allah and seen in events of the AD shoulder, with physical and spiritual aspects not described in a visual form. The aftermath of events in the aftermath of Islam will remain clear, and clear cut evidence is needed to confirm understanding of events. The importance of learning Arabic language and sharia is emphasized, as well as the importance of following deed and not being held accountable for one's actions.
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Apologies for the delay. We had some tech
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issues.
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No problem,
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we can begin, Sheikh,
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if you're ready, Sheikh. Ready, Insha'Allah.
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Okay.
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And
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sisters and welcome to
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the today, those who are listening to us
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on Facebook and YouTube,
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and those who are joining us here on
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Zoom. Apologies for the slight delay. We did
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have a technical issue, thus
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the late start. Those who are unable to
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join, inshallah, you'll be listening to this later.
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With any delay, I'll pass to the sheikh.
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Sheikh can begin.
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Muhammad
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My dear brothers and sisters,
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today is our weekly class,
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and we continue
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the reading
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the and
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the belief of Sheikh
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Mohammed bin Abdul Rahab
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He
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said,
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The meaning of this
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few lines,
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this
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And I believe that
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Jannah,
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heaven,
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paradise,
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and the hellfire
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are created.
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They are
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created.
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They exist.
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Allah created them already.
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So he's not going to create them. He
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already created them.
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Because
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we read in the hadith when Allah created
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them,
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he sent
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to have a look at both of them,
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and came to Allah
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and informed him
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that anyone hears of the Jannah, no one
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except that he will enter the Jannah.
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Anyone hears of the hellfire, he will avoid
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it, and he will not come near to
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it.
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Then Allah sent him this
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again, and he, Allah
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surrounded
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and encircled
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the Jannah with the
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hardships with hardships.
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So the Janna was surrounded with hardships,
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difficulties,
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reflections,
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trials.
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K.
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And he surrounded the hellfire with,
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desires,
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winds,
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lusts.
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So when you so both of them, the
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second time, he say,
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I'm afraid
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that only few will enter the Jannah, and
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the majority will go to *
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because the people will follow their they follow
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their desires.
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So they are created.
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They are created.
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And in the Quran, Allah
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is telling us
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that the jannah and the fire, they are
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already
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prepared
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regarding the jannah Allah
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saying
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So the jannah was prepared and made
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by the righteous.
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And regarding the hellfire, Allah warns
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So the fire is already created, and that's
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why Allah,
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he warns us
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against his fire
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that we should avoid it
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and save our families and save our progeny
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and our children
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because this fire, its fuel,
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rocks and men.
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So they are created.
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And the prophet
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on the night of the ascension, the night
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of the mihraj,
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he
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entered the Jannah. He walked in the Jannah.
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He saw the Jannah,
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and he saw the hellfire,
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and he saw the hellfire.
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So they are created.
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Where are they?
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Regarding the Jannah, Allah said.
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Allah
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he's talking to the prophet that he saw
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Jibril
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at. So the
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of eternity
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and the final
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abode is at
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next to Sidratil Munthaha,
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the loot tree, which is in the Janna.
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The * fire,
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it is in the 7th earth,
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and
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the prophet said that he saw it.
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He saw the hellfire.
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Because in that night, Allah showed his prophet
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everything.
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He showed him
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the kingdom his kingdom.
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He saw him the hellfire. He showed him
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the hellfire hellfire,
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and he saw the inhabitants of the hellfire,
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and that's why he said the majority are
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women.
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And he
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mentioned
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many people who are in the hellfire,
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those who take river
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usually.
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He saw them swimming in rivers of blood.
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He saw those
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who were committing
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and you heard them screaming.
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So he saw all these things.
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He saw the palaces of the Jannah.
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He saw a palace. He thought that was,
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then he was told this is for.
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So the jannah,
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it's something physical, created. It's not something
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metaphoric or figurative.
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As many people, they try to to explain
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to us that
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it is only something
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symbolic
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to tell us that the real
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enjoyment on that day is just spiritual,
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that their lightfulness and sweetness. There's nothing
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tangible, physical that
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palaces,
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women,
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rivers,
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honey, milk,
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wine, none,
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which is not true.
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So the jannah
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is created by Allah
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And what is there in the jannah is
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something beyond one's
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imagination,
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and we cannot imagine it.
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That's what
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Allah
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is
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saying in
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the Hadith
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saying in the Hadith Fudsi.
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Add up to everybody. I have prepared for
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my servant.
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But I do not. No eye had ever
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seen. So
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what was there in the, you cannot imagine
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it.
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And no ear
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had ever heard of.
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And it never cost
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one's anyone's
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mind.
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We
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what's that? We even we in the dreams,
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we didn't
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dream about that.
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We cannot imagine it.
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So created.
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They are created.
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Today,
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they exist.
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They
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exist.
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Mozjudat
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Tan. The prophet walked in the jannah. He
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showed the hellfire. He showed the jannah.
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So they are
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there already.
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This is something beyond our imagination,
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as you know, my dear brothers and sisters,
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because the
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the event and the
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the of Al Nairaj is something
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mind blowing.
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Cannot imagine it.
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In no time, in one night,
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the prophet
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went to Jerusalem then to the to heavens,
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and he came back.
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The morning is in Mecca,
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and his bed found he found his bed
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still warm.
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Today, science tells us we need billions of
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light years.
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But the one who took his profit is
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Allah,
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so it's not an issue.
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Be and that is it.
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Yes. Difficult for us as human beings.
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We don't have that capacity and ability.
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But for Allah, nothing is difficult.
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That's why Allah
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said, Subhan.
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He started with the word Subhan.
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Glory be to him.
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This is something
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no one can do it.
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So that's why Allah is saying that I
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took my servant.
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So glory be to him, Allah
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who took
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his servants,
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Muhammad
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from sacred mosque in Makkah to
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and
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then to heaven.
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And
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so
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the was sleeping in the house of Umohani,
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so the angels took him
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from there
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to the hammam,
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and his chest was open.
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His heart was burnt out for the second
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time.
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This is the 2nd surgery. The
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first surgery happened when he was a child,
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and the clotted blood was thrown out.
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The second
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time his heart was opened,
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on the night of
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the
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They opened his heart again, brought it out,
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wash it with
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jam jam, and filled it with Hikma, wisdom.
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And because he started,
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he was in in the house of
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Umohani.
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That's why the ulama said,
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and they differed on this issue.
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Is the Haram the Masjid
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or the places around it, the entire Mecca
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is Haram?
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Because Allah
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is
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right.
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And we know that his journey started from
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the house of Umohani
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outside the Masjid,
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and Allah called it haram.
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That's why Sheikh Abdul Aziz bin Dazir alhamamalaha.
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He holds the opinion on other scholars
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that Makkah, all of it is haram,
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and
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playing in any Masjid in Makkah,
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the reward is 100,000
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times.
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I heard him,
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Rahim Allah
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when he was in his Masjid Al Azizia.
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He said, playing in this my Masjid
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is the same like
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the reward is 100,000.
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Yes. Playing in the Masjid inside the the
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Kaaba, the the Masjid,
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yes. It has other,
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virtues and
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merit
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of of our other play masjids.
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But regarding the reward,
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all the masajid, they got that reward. And
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this is
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the blessing
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Allah subhanahu wa ta'ala gave to Makkah.
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So this is,
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based on
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the beginning and the starting of the journey
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of the when
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Allah called
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the masjid al Haram, and we know a
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the journey didn't start from the masjid. It
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started from the house of
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Muhammad.
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So then he was taken to heaven.
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Allah took him.
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Your comes with no time.
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That's why I said when
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Abu Jahl told him,
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did you hear what your
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friend say
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say?
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Did you hear what he said?
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So what did he say?
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He said that he went last night to
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and came back.
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Abu Bakr said, did he say so? He
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said that he told you the truth.
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Said Nabiqa had no problem
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because
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rationally,
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logically,
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why not?
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Because he tells me, Yibril came to me
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and phoned me, told me this. I have
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no issue with that.
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So Allah took his prophet on that night
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and brought him back. What's the problem?
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And it is
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a real
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physical journey of the prophet. It's not a
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dream. If it is a vision or dream,
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what I should not have objected?
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But he said, I went
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to Jerusalem.
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I was taken to heaven,
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and that's the miracle.
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That's the miracle.
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When when Nahum HaLeo Ma Mo Yudatan
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and this cosmos, what we
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see, on that day of resurrection, things will
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change.
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So we don't know what is beyond that.
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We don't know what is beyond that. Don't
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you see now?
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Scientists are saying
00:18:37 -->
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it is there's a possibility of other universes,
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multiple universes,
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not only one.
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So we don't know.
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So on that day,
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everything will be totally different.
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The whole universe, the whole cosmos,
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this whole system will be
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chained
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00:19:09
will be chained and
00:19:12 -->
00:19:13
will be replaced
00:19:13 -->
00:19:14
by
00:19:16 -->
00:19:18
other system, which Allah
00:19:20 -->
00:19:23
wants decides to to put in place.
00:19:26 -->
00:19:27
So the
00:19:27 -->
00:19:28
Jannah and
00:19:30 -->
00:19:30
fire
00:19:30 -->
00:19:31
and nah,
00:19:32 -->
00:19:33
they exist.
00:19:34 -->
00:19:35
They exist.
00:19:42 -->
00:19:42
Which means
00:19:43 -->
00:19:45
they do not come to an end.
00:19:46 -->
00:19:47
They are forever.
00:19:51 -->
00:19:52
They exist forever.
00:19:55 -->
00:19:56
Why the author
00:19:56 -->
00:19:57
said this?
00:19:59 -->
00:20:01
Because this is the relief of Anas Shunna.
00:20:03 -->
00:20:06
And by saying this, he refutes
00:20:06 -->
00:20:07
or alludes
00:20:09 -->
00:20:10
to the
00:20:10 -->
00:20:11
erroneousness
00:20:13 -->
00:20:15
of the opinion that says
00:20:17 -->
00:20:18
that the hellfire
00:20:19 -->
00:20:21
will perish, will come to an end,
00:20:23 -->
00:20:24
which is a new opinion
00:20:24 -->
00:20:25
held
00:20:26 -->
00:20:28
by Imam Ibnu Payim
00:20:29 -->
00:20:29
and
00:20:32 -->
00:20:34
Sayna'am al
00:20:36 -->
00:20:36
Khattab,
00:20:38 -->
00:20:40
he refers that he said
00:20:40 -->
00:20:42
a portion of the hellfire,
00:20:43 -->
00:20:47
that portion also after Allah punishes the people
00:20:48 -->
00:20:49
for a long time,
00:20:50 -->
00:20:53
then that portion will be
00:20:56 -->
00:20:56
annihilated,
00:20:58 -->
00:20:58
will
00:20:59 -->
00:20:59
vanish,
00:21:04 -->
00:21:06
and those people will come out and go
00:21:06 -->
00:21:07
to heaven.
00:21:11 -->
00:21:12
So here, I would like to draw your
00:21:12 -->
00:21:15
attention, my dear brothers and sisters.
00:21:16 -->
00:21:17
No one's
00:21:18 -->
00:21:18
no one's
00:21:20 -->
00:21:20
opinion
00:21:21 -->
00:21:21
or
00:21:23 -->
00:21:23
or a statement
00:21:24 -->
00:21:24
is acceptable
00:21:26 -->
00:21:29
if it is not supported with the evidence
00:21:29 -->
00:21:31
from the Wahi revelation.
00:21:34 -->
00:21:35
Even if you say
00:21:35 -->
00:21:36
or
00:21:36 -->
00:21:37
say or
00:21:38 -->
00:21:38
say.
00:21:50 -->
00:21:51
An opinion
00:21:51 -->
00:21:53
of any of the Sahaba,
00:21:53 -->
00:21:55
that is his understanding.
00:21:56 -->
00:21:58
So we ask what is the proof for
00:21:58 -->
00:22:01
him if he doesn't have a proof,
00:22:03 -->
00:22:05
and he base his judgment
00:22:05 -->
00:22:07
on certain understanding.
00:22:10 -->
00:22:12
Okay. So that understanding
00:22:13 -->
00:22:14
was not correct.
00:22:16 -->
00:22:17
Why? Because
00:22:17 -->
00:22:18
that understanding
00:22:19 -->
00:22:21
goes against clear cut proofs.
00:22:24 -->
00:22:26
So the hellfire doesn't
00:22:27 -->
00:22:28
perish, doesn't annihilate,
00:22:29 -->
00:22:30
doesn't come to an end,
00:22:31 -->
00:22:32
doesn't die out,
00:22:36 -->
00:22:38
neither the jannah nor the hellfire.
00:22:41 -->
00:22:42
Imam al Ani,
00:22:44 -->
00:22:47
he wrote a book, refuting those who say
00:22:48 -->
00:22:48
that
00:22:49 -->
00:22:52
the hellfire or the janna also will
00:22:53 -->
00:22:55
the hellfire in particular
00:22:56 -->
00:22:57
will be also
00:22:57 -->
00:22:58
come to an end,
00:22:59 -->
00:23:00
will die out
00:23:01 -->
00:23:02
that fire.
00:23:04 -->
00:23:06
And it has been checked and authenticated,
00:23:07 -->
00:23:08
that small book, by
00:23:09 -->
00:23:11
the narrations in it by.
00:23:13 -->
00:23:14
So this is the belief of.
00:23:15 -->
00:23:16
The the hellfire
00:23:17 -->
00:23:17
and
00:23:18 -->
00:23:18
the
00:23:21 -->
00:23:22
the Jannah will remain. And the proof is
00:23:22 -->
00:23:24
the hadith of the prophet that
00:23:30 -->
00:23:32
the after the people entered the Jannah
00:23:37 -->
00:23:39
and the others, they went they went to
00:23:39 -->
00:23:39
hellfire.
00:23:41 -->
00:23:43
Then Shafa starts,
00:23:44 -->
00:23:46
and Allah blinks out from
00:23:48 -->
00:23:48
he allows
00:23:49 -->
00:23:51
his prophets and messengers
00:23:51 -->
00:23:52
and martyrs
00:23:53 -->
00:23:56
and children who died before reaching the age
00:23:56 -->
00:23:56
of puberty
00:23:57 -->
00:23:58
to intercede.
00:24:03 -->
00:24:06
After all that the all these types of
00:24:06 -->
00:24:07
intersessions
00:24:07 -->
00:24:08
finish,
00:24:09 -->
00:24:11
I will say it now.
00:24:14 -->
00:24:16
I am the one who's going to
00:24:17 -->
00:24:18
think out
00:24:19 -->
00:24:20
the remaining
00:24:22 -->
00:24:23
of the believers
00:24:23 -->
00:24:24
in the hellfire.
00:24:25 -->
00:24:28
So he Allah brings, and he commands that
00:24:28 -->
00:24:29
those believers,
00:24:32 -->
00:24:34
k, who are in the hellfire to come
00:24:34 -->
00:24:34
out.
00:24:35 -->
00:24:38
So who remains in the hellfire? The Kufar,
00:24:38 -->
00:24:38
the disbelievers.
00:24:42 -->
00:24:43
Then
00:24:43 -->
00:24:44
the
00:24:44 -->
00:24:48
indwellers and the inmates and the inhabitants of
00:24:48 -->
00:24:48
Jannah,
00:24:49 -->
00:24:50
they hear
00:24:51 -->
00:24:52
a call,
00:24:53 -->
00:24:54
and they look
00:24:56 -->
00:24:57
at the siroth.
00:24:57 -->
00:24:58
They see the siroth.
00:25:00 -->
00:25:02
And when they look at the siroth, they
00:25:03 -->
00:25:04
see ram,
00:25:04 -->
00:25:05
sheep,
00:25:06 -->
00:25:08
male sheep, ram.
00:25:13 -->
00:25:14
So when
00:25:17 -->
00:25:18
the inhabitants
00:25:19 -->
00:25:20
and the
00:25:21 -->
00:25:21
inmates
00:25:22 -->
00:25:23
of
00:25:23 -->
00:25:26
the, they hear that call,
00:25:27 -->
00:25:31
they get scared. Maybe our stay is over.
00:25:32 -->
00:25:33
We have to leave.
00:25:35 -->
00:25:37
The people of the hellfire, when they hear
00:25:37 -->
00:25:38
that, they
00:25:39 -->
00:25:40
get told. Maybe
00:25:41 -->
00:25:43
Allah will bring us out from it.
00:25:44 -->
00:25:46
So now both of them, the
00:25:46 -->
00:25:48
people in the hellfire, they see the shirod.
00:25:48 -->
00:25:50
The people in the Jannah, they see the
00:25:51 -->
00:25:54
shirod, and they'd see this animal, the ram,
00:25:56 -->
00:25:56
from the shirod.
00:25:57 -->
00:25:59
And they will be told,
00:26:01 -->
00:26:04
have you recognized this? Do you know this?
00:26:04 -->
00:26:05
And all they said, yes.
00:26:07 -->
00:26:09
That is almawt.
00:26:09 -->
00:26:10
That is death.
00:26:11 -->
00:26:12
So Allah
00:26:14 -->
00:26:15
will make death
00:26:17 -->
00:26:18
something material.
00:26:19 -->
00:26:21
So it will be materialized
00:26:22 -->
00:26:23
materialized
00:26:24 -->
00:26:26
in the form of a ram,
00:26:28 -->
00:26:31
and then that ram will be slain,
00:26:32 -->
00:26:33
will be slaughtered.
00:26:36 -->
00:26:37
So death will die.
00:26:38 -->
00:26:40
Finished. No more death.
00:26:43 -->
00:26:45
Then it will be said,
00:26:46 -->
00:26:48
and it will be told
00:26:49 -->
00:26:50
to the people of the
00:26:50 -->
00:26:51
Jannah,
00:26:54 -->
00:26:55
Or people of heaven,
00:26:56 -->
00:26:56
Jannah,
00:26:57 -->
00:26:58
stay forever.
00:26:59 -->
00:27:00
No death
00:27:03 -->
00:27:03
anymore.
00:27:05 -->
00:27:07
All people of the hellfire stay there forever.
00:27:08 -->
00:27:09
No death.
00:27:11 -->
00:27:13
So this is a clear cut evidence,
00:27:13 -->
00:27:14
explicit
00:27:16 -->
00:27:18
that both of them will remain.
00:27:38 -->
00:27:39
This is very important
00:27:40 -->
00:27:41
issue
00:27:43 -->
00:27:43
of
00:27:45 -->
00:27:47
belief. Most certainly, the believers
00:27:48 -->
00:27:51
will see their rub their load with their
00:27:51 -->
00:27:53
own eyes on the day of resurrection
00:27:54 -->
00:27:55
in the
00:27:58 -->
00:27:59
Jannah.
00:28:00 -->
00:28:02
In the same way, they see the moon
00:28:02 -->
00:28:03
when it is full.
00:28:05 -->
00:28:06
When the moon is full,
00:28:08 -->
00:28:09
it is clear. The visibility
00:28:10 -->
00:28:12
is clear to everyone.
00:28:13 -->
00:28:15
So everyone sitting, relaxing,
00:28:16 -->
00:28:17
seeing the moon.
00:28:20 -->
00:28:22
No need to come close to each other
00:28:22 -->
00:28:25
and to focus and close your eyes to
00:28:26 -->
00:28:27
focus on a certain
00:28:28 -->
00:28:29
location or place.
00:28:29 -->
00:28:31
Like, when you want to see the crescent
00:28:32 -->
00:28:34
of the moon in the beginning of the
00:28:34 -->
00:28:36
month, if it is tomorrow, Ramadan,
00:28:37 -->
00:28:40
we know that it's going to appear in
00:28:40 -->
00:28:40
this area,
00:28:41 -->
00:28:42
specific
00:28:42 -->
00:28:43
area.
00:28:43 -->
00:28:44
So everyone,
00:28:45 -->
00:28:48
all the sides, all the eyes, people are
00:28:48 -->
00:28:50
focusing on that, and they are
00:28:52 -->
00:28:54
standing next to each other.
00:28:54 -->
00:28:56
You have a moon. Yeah. I mean,
00:28:57 -->
00:28:59
one is standing next to the other
00:29:01 -->
00:29:01
to see it.
00:29:04 -->
00:29:06
So the said no.
00:29:07 -->
00:29:08
And
00:29:08 -->
00:29:10
you will see a lot clearly.
00:29:12 -->
00:29:14
Just on the same way, you see the
00:29:14 -->
00:29:16
moon when it is full. No need for
00:29:16 -->
00:29:19
you to stand next to each other,
00:29:21 -->
00:29:23
squeezing each other
00:29:24 -->
00:29:25
to see it.
00:29:26 -->
00:29:27
Because when the moon is full,
00:29:28 -->
00:29:29
the visibility
00:29:30 -->
00:29:30
is
00:29:31 -->
00:29:31
100%.
00:29:32 -->
00:29:33
Very clear.
00:29:35 -->
00:29:37
So this is the belief, my dear brothers
00:29:37 -->
00:29:38
and sisters,
00:29:40 -->
00:29:41
of the Muslims
00:29:42 -->
00:29:43
that
00:29:45 -->
00:29:45
Allah
00:29:48 -->
00:29:50
will be seen in the jannah.
00:29:53 -->
00:29:55
And this is the
00:29:55 -->
00:29:55
the
00:29:58 -->
00:29:58
biggest
00:30:01 -->
00:30:02
or the greatest
00:30:04 -->
00:30:05
pleasure in the
00:30:06 -->
00:30:08
jungle. Seeing Allah.
00:30:08 -->
00:30:10
Seeing the face of Allah.
00:30:11 -->
00:30:12
Talking to Allah
00:30:17 -->
00:30:18
And this is the belief
00:30:18 -->
00:30:19
of
00:30:22 -->
00:30:24
Allah. Only the deviant *,
00:30:28 -->
00:30:29
like the,
00:30:34 -->
00:30:37
they denied seeing Allah in the job.
00:30:38 -->
00:30:39
The belief of
00:30:41 -->
00:30:41
that
00:30:42 -->
00:30:43
Allah
00:30:44 -->
00:30:46
is going to be seen in the Jannah.
00:30:46 -->
00:30:48
And the proofs are,
00:30:50 -->
00:30:51
Allah
00:30:54 -->
00:30:56
says in Surat Qaf, ayah 35.
00:31:09 -->
00:31:10
For them,
00:31:13 -->
00:31:15
whatever they wish.
00:31:16 -->
00:31:19
And we have more for them. More.
00:31:20 -->
00:31:22
Join the agenda, whatever you wish,
00:31:22 -->
00:31:23
whatever you desire
00:31:24 -->
00:31:26
will be given to you and more.
00:31:27 -->
00:31:29
This more, mazid,
00:31:30 -->
00:31:30
said,
00:31:33 -->
00:31:37
this masid, this small, is seeing Allah
00:31:39 -->
00:31:40
So this is.
00:31:42 -->
00:31:43
There is another
00:31:43 -->
00:31:44
narration
00:31:45 -->
00:31:45
attributed
00:31:46 -->
00:31:46
as
00:31:46 -->
00:31:49
Marfur that the prophet explained
00:31:50 -->
00:31:50
that Masid
00:31:51 -->
00:31:52
is seeing
00:31:52 -->
00:31:53
the face of Allah
00:31:57 -->
00:31:57
So Allah
00:31:58 -->
00:31:59
is saying,
00:32:03 -->
00:32:04
Another proof
00:32:06 -->
00:32:08
that Allah will be seen in the Jannah
00:32:12 -->
00:32:14
is what Allah said in Surat,
00:32:26 -->
00:32:27
So
00:32:32 -->
00:32:32
we have
00:32:34 -->
00:32:35
from Nevada,
00:32:36 -->
00:32:37
which means
00:32:38 -->
00:32:40
faces on that day will be
00:32:40 -->
00:32:41
light,
00:32:42 -->
00:32:42
shining.
00:32:45 -->
00:32:48
The faces of the mumin, the believers.
00:32:52 -->
00:32:53
Because
00:32:54 -->
00:32:55
in the hadith,
00:32:57 -->
00:32:58
there is a day
00:32:59 -->
00:33:00
of seeing Allah
00:33:02 -->
00:33:02
in
00:33:04 -->
00:33:05
the Jannah,
00:33:06 -->
00:33:07
where all the people
00:33:08 -->
00:33:09
in the Jannah
00:33:11 -->
00:33:13
from different ranks, different level, different
00:33:15 -->
00:33:16
station positions,
00:33:17 -->
00:33:19
they come to
00:33:19 -->
00:33:20
a place
00:33:21 -->
00:33:23
and they sit on
00:33:24 -->
00:33:25
chairs of light,
00:33:27 -->
00:33:28
piles of mask,
00:33:30 -->
00:33:34
and then Allah appears to all of them.
00:33:36 -->
00:33:39
So that brightness and that beauty and handsomeness
00:33:41 -->
00:33:44
that happens to all both men and women
00:33:45 -->
00:33:48
because they looked at the most beautiful,
00:33:49 -->
00:33:50
and that is Allah
00:33:55 -->
00:33:57
Allah is beautiful,
00:33:58 -->
00:33:59
and he loves beauty.
00:34:01 -->
00:34:01
So when you look
00:34:02 -->
00:34:03
at Allah
00:34:04 -->
00:34:06
face, your face will
00:34:07 -->
00:34:07
be lit up.
00:34:18 -->
00:34:20
Looking with their own eyes.
00:34:30 -->
00:34:32
And here I want you to concentrate,
00:34:32 -->
00:34:34
my dear brothers and sisters.
00:34:37 -->
00:34:38
Because Allah
00:34:42 -->
00:34:44
he mentioned the looking
00:34:50 -->
00:34:51
to the face.
00:34:57 -->
00:34:58
The eyes
00:34:59 -->
00:34:59
that
00:35:00 -->
00:35:02
will be looking at Allah.
00:35:08 -->
00:35:09
And we
00:35:12 -->
00:35:12
know that
00:35:14 -->
00:35:15
Arabic language,
00:35:18 -->
00:35:19
the speech,
00:35:19 -->
00:35:20
the kalam,
00:35:22 -->
00:35:23
should be
00:35:23 -->
00:35:26
taken literally, not metaphorically
00:35:29 -->
00:35:30
Not metaphorically.
00:35:30 -->
00:35:31
Unless
00:35:33 -->
00:35:34
and until
00:35:35 -->
00:35:35
there is,
00:35:36 -->
00:35:37
context.
00:35:37 -->
00:35:39
The context tells us
00:35:41 -->
00:35:43
that the text cannot be rendered,
00:35:44 -->
00:35:45
interpreted
00:35:45 -->
00:35:46
metaphorically,
00:35:48 -->
00:35:48
literally.
00:35:49 -->
00:35:50
It has to be
00:35:51 -->
00:35:52
rendered metaphorically,
00:35:53 -->
00:35:53
figuratively
00:35:54 -->
00:35:55
because there is
00:35:56 -->
00:35:57
karina. There is keyword
00:35:58 -->
00:35:59
in the text.
00:36:01 -->
00:36:03
But in the absence of the karina,
00:36:05 -->
00:36:07
and this is a rule of thumb,
00:36:09 -->
00:36:11
The text has to be understood
00:36:11 -->
00:36:12
literally.
00:36:13 -->
00:36:14
Otherwise,
00:36:16 -->
00:36:18
in any other language,
00:36:19 -->
00:36:19
any tongue,
00:36:20 -->
00:36:21
this is should be
00:36:21 -->
00:36:22
the case.
00:36:26 -->
00:36:26
Because
00:36:27 -->
00:36:28
when we name things,
00:36:29 -->
00:36:30
when we call things,
00:36:31 -->
00:36:33
we call object. We give names to object,
00:36:33 -->
00:36:34
to something
00:36:35 -->
00:36:38
exists in the outside world, something tangible,
00:36:38 -->
00:36:39
material.
00:36:43 -->
00:36:44
So this is
00:36:44 -->
00:36:47
stone. This is tree. This is
00:36:48 -->
00:36:49
lion. This is giraffe.
00:36:51 -->
00:36:53
So when you hear these words,
00:36:56 -->
00:36:56
they
00:36:57 -->
00:36:58
are linked to
00:36:59 -->
00:37:00
objects
00:37:03 -->
00:37:04
Linked to objects.
00:37:06 -->
00:37:08
Milk, honey,
00:37:09 -->
00:37:09
things are
00:37:10 -->
00:37:12
there. Things they exist. So we call this
00:37:12 -->
00:37:15
milk. We call this honey. We call this
00:37:15 -->
00:37:17
tree. We call this mountain, etcetera.
00:37:20 -->
00:37:22
Right? So when we talk
00:37:22 -->
00:37:23
and we use these
00:37:25 -->
00:37:26
words and vocabularies,
00:37:27 -->
00:37:31
they refer we take them in the literal
00:37:32 -->
00:37:33
sense in the real sense.
00:37:34 -->
00:37:37
K. I climbed a mountain today.
00:37:38 -->
00:37:39
That means a mountain.
00:37:41 -->
00:37:42
Otherwise,
00:37:42 -->
00:37:44
we will not be able to communicate.
00:37:46 -->
00:37:48
If I tell you I'll visit you today,
00:37:48 -->
00:37:49
you understand
00:37:49 -->
00:37:51
that I am the one who's going to
00:37:51 -->
00:37:52
visit you, not my brother.
00:37:53 -->
00:37:56
If I say I'm going to meet you
00:37:56 -->
00:37:56
today
00:37:57 -->
00:37:59
at 10 o'clock or 9 o'clock, you understand
00:37:59 -->
00:38:00
that?
00:38:00 -->
00:38:02
Not that I will come at 12 o'clock.
00:38:05 -->
00:38:07
9 means 9, 10 means 10.
00:38:09 -->
00:38:10
So
00:38:10 -->
00:38:12
keep this in mind.
00:38:13 -->
00:38:15
You understand the text literally
00:38:16 -->
00:38:17
and listen until
00:38:17 -->
00:38:18
there is
00:38:19 -->
00:38:19
karina
00:38:21 -->
00:38:22
word in the text
00:38:23 -->
00:38:24
or the context
00:38:26 -->
00:38:29
by which we understand that here the text
00:38:29 -->
00:38:29
is spoken
00:38:30 -->
00:38:31
figuratively,
00:38:33 -->
00:38:33
not
00:38:34 -->
00:38:34
literally
00:38:35 -->
00:38:36
or metaphorically.
00:38:38 -->
00:38:39
For example.
00:38:43 -->
00:38:44
And, of course, the or
00:38:45 -->
00:38:46
the context
00:38:46 -->
00:38:48
are different types.
00:38:48 -->
00:38:49
We have,
00:38:55 -->
00:38:56
rational one.
00:39:00 -->
00:39:01
Like
00:39:02 -->
00:39:03
when Allah says
00:39:05 -->
00:39:08
upon the tongues of the children of when
00:39:11 -->
00:39:13
they came from Egypt and
00:39:13 -->
00:39:15
their brother, Banyamin,
00:39:15 -->
00:39:16
was
00:39:16 -->
00:39:18
taken by Yusuf alaihi Salam.
00:39:21 -->
00:39:23
So they told their father,
00:39:27 -->
00:39:30
You don't believe us? Ask the village.
00:39:33 -->
00:39:34
Ask the village.
00:39:35 -->
00:39:36
And
00:39:36 -->
00:39:37
the camels.
00:39:39 -->
00:39:41
So what do they mean when they say
00:39:41 -->
00:39:44
ask the village and ask the camels?
00:39:50 -->
00:39:51
It is impossible
00:39:51 -->
00:39:54
to ask the village in the sense the
00:39:54 -->
00:39:55
buildings.
00:39:56 -->
00:39:57
You don't ask the buildings,
00:40:00 -->
00:40:02
and you don't ask the camels.
00:40:08 -->
00:40:10
So it has to be understood here
00:40:10 -->
00:40:11
not literally,
00:40:12 -->
00:40:13
metaphorically
00:40:15 -->
00:40:17
because the karena is rational.
00:40:19 -->
00:40:20
You don't ask the buildings,
00:40:22 -->
00:40:26
but it means ask the inhabitants of the
00:40:26 -->
00:40:26
building,
00:40:27 -->
00:40:29
those who live in the buildings.
00:40:32 -->
00:40:33
And the Arabs, they have this
00:40:34 -->
00:40:36
pattern of speech.
00:40:36 -->
00:40:37
They omit,
00:40:40 -->
00:40:40
okay,
00:40:41 -->
00:40:42
this.
00:40:44 -->
00:40:45
This is how they talk,
00:40:46 -->
00:40:48
and and Arab understand this.
00:40:49 -->
00:40:50
When I tell you ask
00:40:52 -->
00:40:55
that means ask the people of the. It's
00:40:55 -->
00:40:57
known to them because, normally, this is how
00:40:57 -->
00:40:59
in their tongue, in their language, they omit
00:41:02 -->
00:41:02
the the,
00:41:03 -->
00:41:04
the inhabitants
00:41:04 -->
00:41:06
or the dwellers of the
00:41:07 -->
00:41:09
of the of the
00:41:10 -->
00:41:11
town or the village.
00:41:12 -->
00:41:14
The same thing was alilir
00:41:14 -->
00:41:17
alastairir, the camel. That means the owners of
00:41:17 -->
00:41:19
the camel or those in the caravan.
00:41:20 -->
00:41:22
This is how the Arabs do, and this
00:41:22 -->
00:41:24
is the nature of the Arabic tongue.
00:41:27 -->
00:41:28
So here, the that
00:41:28 -->
00:41:29
we
00:41:30 -->
00:41:31
interpreted
00:41:31 -->
00:41:33
this text and this ayah
00:41:34 -->
00:41:36
in the metaphoric sense
00:41:37 -->
00:41:38
because it is impossible
00:41:39 -->
00:41:41
that we can take it literally
00:41:41 -->
00:41:44
and say that you ask the buildings
00:41:44 -->
00:41:45
and ask the animals.
00:41:48 -->
00:41:50
And that's why maybe a brother's sister, without
00:41:50 -->
00:41:53
studying Arabic, without mastering Arabic, you will not
00:41:53 -->
00:41:54
be understand
00:41:54 -->
00:41:56
be able to understand your deal
00:41:58 -->
00:42:00
in great depth profoundly, I mean.
00:42:00 -->
00:42:02
Your knowledge will remain superficial.
00:42:02 -->
00:42:03
For example,
00:42:05 -->
00:42:07
now this one is
00:42:10 -->
00:42:12
If you know Arabic and you know how
00:42:12 -->
00:42:15
the Arabs speak, you understand it quickly.
00:42:16 -->
00:42:17
For example,
00:42:18 -->
00:42:19
you know, that's why the
00:42:20 -->
00:42:21
and
00:42:21 -->
00:42:23
scholars and
00:42:23 -->
00:42:25
they teach the poetry.
00:42:26 -->
00:42:29
The, because that is the record of the
00:42:29 -->
00:42:29
Arabs
00:42:31 -->
00:42:32
To understand the
00:42:33 -->
00:42:35
in order to understand the Arabic tongue, you
00:42:35 -->
00:42:36
need to know
00:42:36 -->
00:42:37
the Arab poetry
00:42:39 -->
00:42:41
and especially the poetry
00:42:42 -->
00:42:44
of the days before Islam, shayr al Jahiliya.
00:42:46 -->
00:42:47
K. Because that
00:42:49 -->
00:42:51
reflects and tells us about how
00:42:52 -->
00:42:54
the the Arabs
00:42:54 -->
00:42:55
talk
00:42:55 -->
00:42:58
and the different patterns of speech.
00:43:00 -->
00:43:02
And there are 10 famous poems
00:43:03 -->
00:43:03
called.
00:43:06 -->
00:43:06
K.
00:43:07 -->
00:43:08
And while they call them,
00:43:10 -->
00:43:11
they said that
00:43:13 -->
00:43:15
the Arabs, they would conduct
00:43:15 -->
00:43:19
every year a contest for all the poets,
00:43:19 -->
00:43:22
and the best ones will be picked up,
00:43:22 -->
00:43:23
the poems,
00:43:23 -->
00:43:25
and they will put them and hang them
00:43:25 -->
00:43:26
on the walls of the Kaaba.
00:43:31 -->
00:43:31
K.
00:43:38 -->
00:43:40
So these 10 poems,
00:43:41 -->
00:43:43
by 10 famous poets,
00:43:44 -->
00:43:45
one of those
00:43:46 -->
00:43:47
poets, of course,
00:43:50 -->
00:43:52
those who study Arabic, they know.
00:43:59 -->
00:44:00
So there are many.
00:44:01 -->
00:44:02
So
00:44:02 -->
00:44:04
in one of these poems
00:44:05 -->
00:44:06
composed by Antara
00:44:08 -->
00:44:09
Ibn Shaddad.
00:44:11 -->
00:44:13
He is addressing his
00:44:14 -->
00:44:14
cousin,
00:44:18 -->
00:44:18
Abla,
00:44:19 -->
00:44:19
the male
00:44:23 -->
00:44:23
cousin,
00:44:26 -->
00:44:29
because he was a knight. He was a
00:44:29 -->
00:44:30
professional fighter,
00:44:31 -->
00:44:32
brave man.
00:44:34 -->
00:44:37
So he was telling his cousin,
00:44:39 -->
00:44:41
describing to her
00:44:43 -->
00:44:43
his bravery
00:44:44 -->
00:44:45
in the battlefield.
00:44:46 -->
00:44:46
So
00:44:47 -->
00:44:48
he's telling her.
00:45:08 -->
00:45:10
Oh daughter of Malik,
00:45:11 -->
00:45:12
his uncle.
00:45:16 -->
00:45:17
Why don't you ask
00:45:18 -->
00:45:19
the horses,
00:45:21 -->
00:45:22
the horses,
00:45:24 -->
00:45:25
If you don't know me,
00:45:26 -->
00:45:27
if you don't know
00:45:30 -->
00:45:33
so he's telling her, go and ask the
00:45:33 -->
00:45:33
hostage.
00:45:35 -->
00:45:36
What did he mean by that?
00:45:37 -->
00:45:39
Did he mean that he wanted her to
00:45:39 -->
00:45:41
go and ask the animals?
00:45:42 -->
00:45:43
No.
00:45:44 -->
00:45:46
As I mentioned, the adults, they omit.
00:45:48 -->
00:45:50
Additional words.
00:45:52 -->
00:45:53
What he meant?
00:45:57 -->
00:45:59
Why don't you ask
00:46:00 -->
00:46:01
the horsemen
00:46:02 -->
00:46:05
the horsemen about me? If you want to
00:46:05 -->
00:46:05
know
00:46:06 -->
00:46:08
who is your real your cousin is,
00:46:09 -->
00:46:11
if you want to know about my
00:46:14 -->
00:46:14
bravery
00:46:15 -->
00:46:15
and courage.
00:46:22 -->
00:46:23
If you are ignorant
00:46:24 -->
00:46:26
and you don't know
00:46:27 -->
00:46:29
me very well.
00:46:42 -->
00:46:43
Ask the horsemen.
00:46:44 -->
00:46:45
They will tell you
00:46:47 -->
00:46:51
that win the battle at its peak. I
00:46:51 -->
00:46:53
am in the center of it, in the
00:46:53 -->
00:46:54
eye of the stone.
00:47:00 -->
00:47:03
And I refrain from when it is time
00:47:03 -->
00:47:05
to distribute the booties,
00:47:06 -->
00:47:08
I refrain and I leave it.
00:47:09 -->
00:47:10
So here,
00:47:10 -->
00:47:13
he told her, ask the hostess, which means
00:47:13 -->
00:47:14
the horsemen.
00:47:15 -->
00:47:17
Coming now. Keep this in mind
00:47:18 -->
00:47:19
that you
00:47:19 -->
00:47:22
take the text literally and listen until
00:47:23 -->
00:47:25
there is a context, there is
00:47:25 -->
00:47:26
an arena.
00:47:28 -->
00:47:31
And this arena can be rational, like the
00:47:31 -->
00:47:31
example
00:47:32 -->
00:47:34
ask the village, ask the
00:47:35 -->
00:47:36
the caravan,
00:47:36 -->
00:47:37
the camels,
00:47:40 -->
00:47:41
or sometimes the karena
00:47:42 -->
00:47:43
is customary
00:47:46 -->
00:47:48
according to the custom,
00:47:48 -->
00:47:50
according to the known,
00:47:52 -->
00:47:52
the text
00:47:53 -->
00:47:55
should be rendered
00:47:56 -->
00:47:56
metaphorically
00:47:57 -->
00:47:58
because the
00:47:59 -->
00:48:00
is customary, the earth.
00:48:00 -->
00:48:01
For example,
00:48:03 -->
00:48:04
when
00:48:05 -->
00:48:06
Quran
00:48:08 -->
00:48:08
told Haman
00:48:09 -->
00:48:11
to build for him lofty
00:48:11 -->
00:48:12
building.
00:48:18 -->
00:48:21
When Musa alaihi salam told Farah,
00:48:21 -->
00:48:23
my lord is in heaven.
00:48:24 -->
00:48:27
So out of arrogance, Farah, told Haman, his
00:48:27 -->
00:48:27
minister,
00:48:27 -->
00:48:28
oh, Farah Haman,
00:48:29 -->
00:48:31
build for me a high building,
00:48:32 -->
00:48:33
so I want to see
00:48:34 -->
00:48:35
his lord.
00:48:38 -->
00:48:39
So now
00:48:39 -->
00:48:39
with
00:48:40 -->
00:48:40
Farahun,
00:48:41 -->
00:48:43
Farah told his minister
00:48:43 -->
00:48:44
Haman,
00:48:44 -->
00:48:46
build building for me.
00:48:48 -->
00:48:50
Who's going to build and construct?
00:48:51 -->
00:48:52
Haman himself?
00:48:52 -->
00:48:53
The minister?
00:48:54 -->
00:48:55
Or the meaning,
00:48:56 -->
00:48:56
oh, Haman,
00:48:57 -->
00:48:58
command
00:48:59 -->
00:49:00
the
00:49:00 -->
00:49:01
the masons,
00:49:02 -->
00:49:03
the bricklayers,
00:49:04 -->
00:49:06
the builders to construct the building.
00:49:07 -->
00:49:08
That's the meaning of it.
00:49:09 -->
00:49:11
Because normally, Haman is not the one who's
00:49:11 -->
00:49:12
going to
00:49:13 -->
00:49:15
take the earth and mix it and make
00:49:15 -->
00:49:16
the
00:49:16 -->
00:49:17
bricks
00:49:18 -->
00:49:19
and start building.
00:49:20 -->
00:49:20
He's the minister,
00:49:21 -->
00:49:23
but he's going to command.
00:49:24 -->
00:49:26
Like, just when the queen or the king
00:49:26 -->
00:49:27
or the president
00:49:28 -->
00:49:30
tells the minister of housing,
00:49:31 -->
00:49:31
okay.
00:49:32 -->
00:49:32
We
00:49:33 -->
00:49:34
we want you,
00:49:35 -->
00:49:37
okay, to build the new city here.
00:49:39 -->
00:49:41
So not the minister himself who's going to
00:49:41 -->
00:49:42
build it,
00:49:44 -->
00:49:45
but he is the one who's going to
00:49:45 -->
00:49:46
be in charge of that.
00:49:48 -->
00:49:50
But the ones who are going to build
00:49:50 -->
00:49:50
it
00:49:51 -->
00:49:52
are the
00:49:54 -->
00:49:55
the,
00:49:55 -->
00:49:58
the labels and the laborers and the workers.
00:49:59 -->
00:50:00
So the here
00:50:02 -->
00:50:03
is customary or fear
00:50:05 -->
00:50:06
or fear.
00:50:09 -->
00:50:12
And sometimes the parena so now we have
00:50:12 -->
00:50:13
2 types of parena,
00:50:13 -->
00:50:14
rational,
00:50:14 -->
00:50:14
and
00:50:15 -->
00:50:16
the.
00:50:23 -->
00:50:24
And thirdly,
00:50:24 -->
00:50:25
sharia.
00:50:26 -->
00:50:27
The barina
00:50:28 -->
00:50:29
is sharia.
00:50:31 -->
00:50:32
It is mentioned there
00:50:34 -->
00:50:35
in the law itself,
00:50:36 -->
00:50:37
in the itself.
00:50:41 -->
00:50:42
For example,
00:50:44 -->
00:50:45
the prophet said,
00:50:56 -->
00:50:57
3 times.
00:50:58 -->
00:50:59
4th time, he say,
00:51:02 -->
00:51:03
Pray before the Maghrib.
00:51:05 -->
00:51:05
That means
00:51:06 -->
00:51:08
before praying the fars, you pray to rakash.
00:51:09 -->
00:51:11
K? Play before the fact Umakarib.
00:51:12 -->
00:51:14
Play before the makarib 3 times. Had he
00:51:14 -->
00:51:15
posed there,
00:51:16 -->
00:51:19
then playing to Umakarib before the makarib will
00:51:19 -->
00:51:20
become mandatory, obligatory.
00:51:21 -->
00:51:21
But
00:51:22 -->
00:51:23
the 4th time, he said,
00:51:24 -->
00:51:26
for who who whoever
00:51:27 -->
00:51:28
wish to do so.
00:51:29 -->
00:51:29
So this,
00:51:30 -->
00:51:32
the word in the hadith
00:51:33 -->
00:51:33
is
00:51:35 -->
00:51:36
made
00:51:36 -->
00:51:38
that command, that imperative,
00:51:40 -->
00:51:43
not mandatory, not obligatory, but preferable,
00:51:44 -->
00:51:44
recommended.
00:51:45 -->
00:51:47
So there is a
00:51:48 -->
00:51:50
in the text itself.
00:51:59 -->
00:51:59
Fourthly,
00:52:01 -->
00:52:02
the can
00:52:03 -->
00:52:04
be linguistic
00:52:06 -->
00:52:06
linguistically
00:52:11 -->
00:52:13
in the language itself.
00:52:17 -->
00:52:18
For example,
00:52:20 -->
00:52:21
in Arabic,
00:52:22 -->
00:52:22
the word
00:52:30 -->
00:52:30
means anything.
00:52:31 -->
00:52:33
If you open the dictionary, anything walks
00:52:38 -->
00:52:38
walks,
00:52:41 -->
00:52:42
It's called.
00:52:43 -->
00:52:45
Animal, human being
00:52:46 -->
00:52:47
from the linguistic perspective,
00:52:48 -->
00:52:49
linguistically.
00:52:54 -->
00:52:54
But
00:52:56 -->
00:52:57
the Arabs
00:52:59 -->
00:53:02
used it, this word, dabba,
00:53:03 -->
00:53:05
to refer only to the animals, not to
00:53:05 -->
00:53:06
the human beings.
00:53:10 -->
00:53:12
So it refers to the
00:53:13 -->
00:53:14
animals that have 4.
00:53:16 -->
00:53:18
The 4 footed animals, they are called dapa.
00:53:21 -->
00:53:22
So you don't say
00:53:23 -->
00:53:24
to
00:53:24 -->
00:53:26
a not to an Arab
00:53:26 -->
00:53:27
because you are learning
00:53:28 -->
00:53:29
the dictionary,
00:53:29 -->
00:53:31
anyone anything that moves,
00:53:31 -->
00:53:32
clothes,
00:53:32 -->
00:53:34
walks is called, so you are.
00:53:35 -->
00:53:36
You'll have a problem.
00:53:37 -->
00:53:38
He said you are the because
00:53:39 -->
00:53:40
the
00:53:41 -->
00:53:43
the Arabs, they don't use that word
00:53:43 -->
00:53:45
in its broad sense.
00:53:46 -->
00:53:47
They use it.
00:53:48 -->
00:53:51
The is linguistically according to the usage of
00:53:51 -->
00:53:54
them as referred to the 4 footed animals.
00:53:55 -->
00:53:56
K?
00:53:57 -->
00:53:59
So now coming
00:54:00 -->
00:54:01
to
00:54:09 -->
00:54:11
the So now my dear brothers and sisters,
00:54:15 -->
00:54:16
you
00:54:17 -->
00:54:17
take
00:54:18 -->
00:54:19
the text literally.
00:54:20 -->
00:54:21
If there's no Karina
00:54:23 -->
00:54:24
neither. No Karina.
00:54:25 -->
00:54:26
So there is no rational
00:54:29 -->
00:54:29
carina.
00:54:30 -->
00:54:33
Like, ask the village and ask the camels.
00:54:34 -->
00:54:37
Or, customary, like, oh, Haman built for me
00:54:38 -->
00:54:38
high building.
00:54:41 -->
00:54:41
Or,
00:54:43 -->
00:54:46
It is then mentioned in the text like,
00:54:46 -->
00:54:48
pray before the Maghreb pray before the Maghreb
00:54:49 -->
00:54:50
3 times, then.
00:54:51 -->
00:54:53
In the absence of the,
00:54:54 -->
00:54:56
the text has to be taken
00:54:56 -->
00:54:56
literally.
00:54:58 -->
00:54:58
And fourthly,
00:54:59 -->
00:54:59
the
00:55:00 -->
00:55:00
can be
00:55:02 -->
00:55:03
linguistic one.
00:55:04 -->
00:55:06
So now when we read the
00:55:11 -->
00:55:13
that faces will be bright, lit up,
00:55:14 -->
00:55:16
and they will be looking
00:55:18 -->
00:55:19
to Allah, Ilaha.
00:55:20 -->
00:55:22
And Allah used the word Nazara
00:55:22 -->
00:55:23
Nazara,
00:55:24 -->
00:55:25
and he used the
00:55:26 -->
00:55:26
preposition,
00:55:27 -->
00:55:28
the letter Ilah.
00:55:30 -->
00:55:31
And this here is the importance of the
00:55:31 -->
00:55:32
Arabic language.
00:55:34 -->
00:55:34
Nazara,
00:55:37 -->
00:55:39
the word Nazara, the root of it,
00:55:42 -->
00:55:43
has different
00:55:44 -->
00:55:44
ways
00:55:45 -->
00:55:45
of using.
00:55:49 -->
00:55:51
Can mean to wait
00:55:52 -->
00:55:53
and pause
00:55:54 -->
00:55:55
and stop.
00:55:59 -->
00:56:00
Can mean that.
00:56:02 -->
00:56:05
As Allah says in Surat Al Hadid, ayah
00:56:05 -->
00:56:05
13,
00:56:06 -->
00:56:08
I hope that you are taking notes,
00:56:09 -->
00:56:10
and I'm telling you,
00:56:11 -->
00:56:12
k,
00:56:13 -->
00:56:14
these classes,
00:56:17 -->
00:56:19
k, are meant to educate you.
00:56:21 -->
00:56:24
It's not meant to for someone to sit
00:56:24 -->
00:56:25
and relax,
00:56:26 -->
00:56:27
and
00:56:29 -->
00:56:30
that's it. Now
00:56:31 -->
00:56:34
this class is meant for serious students of
00:56:34 -->
00:56:34
knowledge,
00:56:35 -->
00:56:36
sitting, taking
00:56:37 -->
00:56:39
their pen, and they are taking notes.
00:56:40 -->
00:56:40
So please
00:56:43 -->
00:56:45
take these classes seriously.
00:56:47 -->
00:56:47
So
00:56:50 -->
00:56:51
the word can
00:56:51 -->
00:56:52
be used in
00:56:53 -->
00:56:54
different ways.
00:56:56 -->
00:56:57
It can be it means
00:56:59 -->
00:57:00
to
00:57:01 -->
00:57:01
stop
00:57:02 -->
00:57:03
and to wait.
00:57:05 -->
00:57:06
When
00:57:06 -->
00:57:07
I can
00:57:08 -->
00:57:11
interpret the word nadala in this sense, it
00:57:11 -->
00:57:13
means to stop and wait.
00:57:16 -->
00:57:17
If it is,
00:57:19 -->
00:57:21
use alone by itself.
00:57:32 -->
00:57:33
Or the verb
00:57:34 -->
00:57:35
in Arabic,
00:57:35 -->
00:57:37
two types, like in English.
00:57:39 -->
00:57:40
In
00:57:42 -->
00:57:43
transitive
00:57:43 -->
00:57:44
and
00:57:44 -->
00:57:46
transitive, like in English.
00:57:47 -->
00:57:47
The
00:57:48 -->
00:57:52
the intransitive verb is the one that doesn't
00:57:52 -->
00:57:53
take an object,
00:57:56 -->
00:57:57
Like, arm of.
00:57:58 -->
00:57:59
The man stood up.
00:57:59 -->
00:58:01
Where's the object, not
00:58:04 -->
00:58:06
object? Like in English, he stood up.
00:58:09 -->
00:58:10
That is transitive.
00:58:20 -->
00:58:21
Okay?
00:58:24 -->
00:58:24
The father
00:58:26 -->
00:58:26
his
00:58:30 -->
00:58:30
son.
00:58:32 -->
00:58:34
So the sun is the object. So the
00:58:34 -->
00:58:35
verb is
00:58:36 -->
00:58:37
transitive.
00:58:41 -->
00:58:42
The same thing in English.
00:58:43 -->
00:58:44
The transitive verbs
00:58:45 -->
00:58:46
takes an object.
00:58:47 -->
00:58:49
I wrote a letter.
00:58:50 -->
00:58:53
I, subject, wrote the verb, a letter. The
00:58:53 -->
00:58:54
letter is the object.
00:58:55 -->
00:58:57
So when the word
00:59:01 -->
00:59:02
is in the transitive
00:59:04 -->
00:59:04
mode,
00:59:05 -->
00:59:07
and it's not associated
00:59:08 -->
00:59:10
with anything else by itself only,
00:59:11 -->
00:59:13
In this case, it has to be
00:59:13 -->
00:59:14
understood
00:59:15 -->
00:59:15
in
00:59:16 -->
00:59:18
the context, in the meaning
00:59:19 -->
00:59:19
of
00:59:20 -->
00:59:21
waiting and stopping.
00:59:24 -->
00:59:26
An example for this,
00:59:27 -->
00:59:30
Allah says in Surat Al Hadid, ayat 13,
00:59:32 -->
00:59:33
that the people,
00:59:34 -->
00:59:35
when they are crossing the
00:59:37 -->
00:59:38
and it is so dark,
00:59:40 -->
00:59:41
and only your will
00:59:42 -->
00:59:44
make light for you.
00:59:49 -->
00:59:52
So the Kofar, the the they
00:59:57 -->
00:59:58
will cry to those
00:59:59 -->
01:00:01
who have light. They don't have light.
01:00:03 -->
01:00:04
So they
01:00:05 -->
01:00:07
cry to those in front of them
01:00:07 -->
01:00:09
to wait so that they can walk
01:00:10 -->
01:00:12
in their light
01:00:13 -->
01:00:14
in their light,
01:00:15 -->
01:00:17
in the brightness of their light.
01:00:18 -->
01:00:21
So Allah says they call. They say,
01:00:28 -->
01:00:28
Wait for
01:00:29 -->
01:00:30
us so that we can borrow
01:00:31 -->
01:00:32
part of your light.
01:00:33 -->
01:00:35
So wait for us so we can take
01:00:36 -->
01:00:37
part of your light.
01:00:38 -->
01:00:39
So here,
01:00:40 -->
01:00:40
means
01:00:41 -->
01:00:44
to wait and stop. They are calling them,
01:00:44 -->
01:00:45
wait for us.
01:00:46 -->
01:00:46
Slow down
01:00:47 -->
01:00:48
so that we can
01:00:48 -->
01:00:51
walk in the brightness of your life. So
01:00:51 -->
01:00:52
that is
01:00:53 -->
01:00:55
one way of using the word.
01:00:57 -->
01:00:58
If it is
01:00:59 -->
01:01:01
in the transitive mode,
01:01:03 -->
01:01:05
and it is used by itself independently.
01:01:06 -->
01:01:07
It's not associated
01:01:08 -->
01:01:09
with any other preposition
01:01:10 -->
01:01:11
or
01:01:11 -->
01:01:12
letter.
01:01:13 -->
01:01:15
The second use usage
01:01:16 -->
01:01:18
and use of the word
01:01:20 -->
01:01:21
means to reflect,
01:01:22 -->
01:01:23
to ponder,
01:01:26 -->
01:01:28
to reflect and ponder.
01:01:30 -->
01:01:33
And this is if it is followed with
01:01:33 -->
01:01:33
the letter
01:01:34 -->
01:01:35
b. Letter
01:01:35 -->
01:01:37
b came after another,
01:01:37 -->
01:01:39
then it has to be understood
01:01:39 -->
01:01:41
that it means he had to reflect and
01:01:41 -->
01:01:42
to ponder.
01:01:43 -->
01:01:44
As Allah said 185.
01:01:59 -->
01:02:01
So if it's sorry. I said it back.
01:02:01 -->
01:02:02
If it is followed with the letter
01:02:03 -->
01:02:04
fee fee n.
01:02:05 -->
01:02:06
It's followed with the letter,
01:02:07 -->
01:02:08
then
01:02:09 -->
01:02:11
it means to reflect and to ponder.
01:02:12 -->
01:02:13
As Allah said,
01:02:18 -->
01:02:19
Didn't they
01:02:20 -->
01:02:20
look into
01:02:22 -->
01:02:23
the kingdom
01:02:24 -->
01:02:25
of the heavens and the earth?
01:02:29 -->
01:02:32
So if it is followed with the word
01:02:32 -->
01:02:32
with,
01:02:34 -->
01:02:36
it means to ponder and reflect.
01:02:38 -->
01:02:40
So first, if it is alone,
01:02:40 -->
01:02:42
it's not followed with any preposition,
01:02:44 -->
01:02:45
It means to
01:02:46 -->
01:02:47
stop and wait.
01:02:49 -->
01:02:50
Wait for us.
01:02:56 -->
01:02:57
Wait for us
01:02:57 -->
01:02:59
so that we can borrow from your mind.
01:03:00 -->
01:03:03
If it is followed with, it means
01:03:03 -->
01:03:04
to reflect.
01:03:09 -->
01:03:10
Which means to reflect.
01:03:12 -->
01:03:13
The third meaning
01:03:14 -->
01:03:15
of the word
01:03:17 -->
01:03:19
means to see with the eyes,
01:03:21 -->
01:03:22
to see with
01:03:22 -->
01:03:23
the eyes.
01:03:24 -->
01:03:26
So that's why you need to study Arabic.
01:03:27 -->
01:03:28
So I know
01:03:29 -->
01:03:31
this now, the the verb,
01:03:32 -->
01:03:34
does it mean to wait and stop? Does
01:03:34 -->
01:03:35
it mean to reflect?
01:03:36 -->
01:03:38
Or does it mean to see with the
01:03:38 -->
01:03:39
eyes?
01:03:39 -->
01:03:40
How to differentiate
01:03:41 -->
01:03:42
if you understand
01:03:43 -->
01:03:45
how the Arabs talk
01:03:45 -->
01:03:46
and the rules?
01:03:49 -->
01:03:50
So if it is by its own,
01:03:51 -->
01:03:53
not followed with the preposition,
01:03:53 -->
01:03:55
it means to stop and wait.
01:03:56 -->
01:03:58
Followed with means to ponder and reflect.
01:04:01 -->
01:04:01
The third
01:04:02 -->
01:04:03
type of using this word,
01:04:05 -->
01:04:08
if it is followed with, it means to
01:04:08 -->
01:04:11
use the eyes, to look with your own
01:04:11 -->
01:04:11
eyes.
01:04:14 -->
01:04:15
As Allah said,
01:04:16 -->
01:04:18
in Surat al Anam, I 96.
01:04:19 -->
01:04:19
So
01:04:23 -->
01:04:23
it
01:04:27 -->
01:04:27
is.
01:04:29 -->
01:04:30
So I'm followed with
01:04:33 -->
01:04:34
So
01:04:34 -->
01:04:36
after the verb came,
01:04:37 -->
01:04:39
it means here you use the I. As
01:04:39 -->
01:04:40
Allah said,
01:04:42 -->
01:04:43
regarding the trees
01:04:43 -->
01:04:44
that bear fruit,
01:04:45 -->
01:04:45
look
01:04:47 -->
01:04:48
to the fruit
01:04:50 -->
01:04:51
of the trees
01:04:51 -->
01:04:52
when they bear fruit.
01:04:55 -->
01:04:56
Said?
01:05:16 -->
01:05:17
Didn't they look
01:05:17 -->
01:05:19
at the cameras and reflect
01:05:19 -->
01:05:20
and ponder
01:05:21 -->
01:05:22
about these
01:05:22 -->
01:05:23
very
01:05:23 -->
01:05:24
strange animals?
01:05:27 -->
01:05:28
So here,
01:05:29 -->
01:05:29
means
01:05:30 -->
01:05:32
to use your own eyes.
01:05:36 -->
01:05:38
Look at its fruit, its produce
01:05:39 -->
01:05:41
with your eyes because it is
01:05:42 -->
01:05:43
followed with Allaah.
01:05:48 -->
01:05:50
So Allah said,
01:05:51 -->
01:05:51
will
01:06:00 -->
01:06:02
you? Ila. Ila. Ila use Ila.
01:06:03 -->
01:06:03
Another.
01:06:04 -->
01:06:04
Another.
01:06:05 -->
01:06:09
Which means they see Allah with their own
01:06:10 -->
01:06:10
eyes,
01:06:11 -->
01:06:12
with the eyes.
01:06:13 -->
01:06:15
Also, Allah said
01:06:16 -->
01:06:18
regarding seeing him in the
01:06:20 -->
01:06:21
in the Jannah.
01:06:22 -->
01:06:23
Seeing him in
01:06:24 -->
01:06:25
the Jannah.
01:06:29 -->
01:06:31
Allah said in Suratun,
01:06:31 -->
01:06:32
I 26.
01:06:47 -->
01:06:48
For those who
01:06:53 -->
01:06:54
did their deeds perfectly,
01:06:59 -->
01:06:59
perfected
01:07:00 -->
01:07:01
their Ahmad, their deeds.
01:07:05 -->
01:07:06
They did not associate
01:07:07 -->
01:07:08
Ahmad with Allah.
01:07:10 -->
01:07:11
They performed the Ibadat
01:07:13 -->
01:07:14
in the proper way,
01:07:18 -->
01:07:19
who did Ihsan
01:07:20 -->
01:07:21
and Husna,
01:07:22 -->
01:07:23
And it is the jannah.
01:07:24 -->
01:07:25
Husna.
01:07:25 -->
01:07:27
Because Allah said about the Sahaba.
01:07:29 -->
01:07:31
Allah promised all of them Al Husna, Al
01:07:37 -->
01:07:38
So the and more.
01:07:41 -->
01:07:42
So Allah promised those
01:07:47 -->
01:07:48
those who
01:07:49 -->
01:07:50
were
01:07:50 -->
01:07:51
benevolent,
01:07:51 -->
01:07:54
those who were kind, those who
01:07:54 -->
01:07:56
did the these to the best of their
01:07:56 -->
01:07:58
ability and tried to their
01:07:58 -->
01:07:59
armal.
01:08:00 -->
01:08:01
So their reward is alhursna
01:08:02 -->
01:08:03
and more.
01:08:03 -->
01:08:05
So what is that more,
01:08:06 -->
01:08:06
the ziyada,
01:08:07 -->
01:08:09
and and increase more
01:08:10 -->
01:08:13
is the looking and seeing Allah
01:08:16 -->
01:08:18
Another proof, my dear brothers and sisters, that
01:08:18 -->
01:08:20
Allah will be seen in the jannah.
01:08:23 -->
01:08:25
Is Allah mentioned in Surat Al Mutafiffin
01:08:25 -->
01:08:27
regarding the kuffar. Allah
01:08:28 -->
01:08:29
kala.
01:08:35 -->
01:08:35
Nay.
01:08:38 -->
01:08:39
They will be.
01:08:44 -->
01:08:45
They will be
01:08:45 -->
01:08:46
deprived
01:08:48 -->
01:08:49
of seeing
01:08:49 -->
01:08:50
Allah
01:08:51 -->
01:08:51
in that day.
01:08:52 -->
01:08:54
They will be secluded.
01:09:00 -->
01:09:02
They will not be able to see Allah
01:09:10 -->
01:09:11
That day,
01:09:12 -->
01:09:13
they will
01:09:14 -->
01:09:16
be deprived of seeing Allah.
01:09:17 -->
01:09:19
There will be hijab, petition.
01:09:21 -->
01:09:22
They will be screened
01:09:22 -->
01:09:24
from seeing Allah
01:09:27 -->
01:09:28
on the day
01:09:31 -->
01:09:32
of judgment
01:09:34 -->
01:09:36
as a punishment for them.
01:09:37 -->
01:09:39
So as a punishment for them,
01:09:40 -->
01:09:41
they will not be able to
01:09:42 -->
01:09:42
see Allah
01:09:49 -->
01:09:49
which means
01:09:51 -->
01:09:52
the believers will not be
01:09:53 -->
01:09:55
deprived of seeing Allah
01:09:58 -->
01:10:00
because Allah said the will be deprived
01:10:02 -->
01:10:03
as a punishment for them,
01:10:04 -->
01:10:05
which means
01:10:06 -->
01:10:06
the opposite.
01:10:07 -->
01:10:08
It's true
01:10:11 -->
01:10:12
that the believers
01:10:13 -->
01:10:14
will not be deprived.
01:10:15 -->
01:10:17
Because if everyone is going to be
01:10:18 -->
01:10:20
deprived of seeing him, so what is the
01:10:21 -->
01:10:23
the benefit of mentioning that they will be
01:10:23 -->
01:10:25
secluded or they will
01:10:25 -->
01:10:26
be deprived?
01:10:27 -->
01:10:29
What's the benefit of this if everyone is
01:10:29 -->
01:10:32
going to be deprived of that? But because
01:10:32 -->
01:10:34
they are going to be deprived of seeing
01:10:34 -->
01:10:37
Allah and the believers are going to see
01:10:37 -->
01:10:38
Allah.
01:10:39 -->
01:10:40
May Allah
01:10:40 -->
01:10:42
make us among those who will be
01:10:44 -->
01:10:44
there
01:10:46 -->
01:10:48
in looking at the face
01:10:49 -->
01:10:49
of
01:10:50 -->
01:10:51
May Allah
01:10:54 -->
01:10:56
forgive us our faults and mistakes
01:10:58 -->
01:10:59
and shortcomings,
01:10:59 -->
01:11:00
and may Allah
01:11:03 -->
01:11:05
has mercy in all of us, and may
01:11:05 -->
01:11:05
Allah
01:11:06 -->
01:11:08
keep us remain steadfast
01:11:09 -->
01:11:12
on this beautiful deed till we meet Allah
01:11:14 -->
01:11:15
and find him
01:11:16 -->
01:11:18
pleased with all of us.
01:11:19 -->
01:11:20
And may Allah
01:11:21 -->
01:11:22
unite our
01:11:24 -->
01:11:25
and may Allah
01:11:26 -->
01:11:27
unite our
01:11:27 -->
01:11:29
hearts. And may all reward all of you,
01:11:29 -->
01:11:32
my dear brothers and sisters, immensely for your
01:11:32 -->
01:11:33
patience and attendance.
01:11:41 -->
01:11:42
And I prefer
01:11:43 -->
01:11:45
that your questions today,
01:11:46 -->
01:11:48
if the subject is not clear,
01:11:49 -->
01:11:51
to be about the subject. If it is
01:11:51 -->
01:11:52
clear, then you can ask
01:11:53 -->
01:11:54
your questions as normal.
01:12:10 -->
01:12:12
Inshallah, we'll start the question and answers time
01:12:12 -->
01:12:13
now, brothers and sisters. And
01:12:15 -->
01:12:17
we'll begin with the first question.
01:12:18 -->
01:12:20
Those who would like to ask directly, you
01:12:20 -->
01:12:22
may do so by raising your hands
01:12:23 -->
01:12:24
on the chat section.
01:12:25 -->
01:12:27
The first question, Sheikh,
01:12:27 -->
01:12:29
is it shirk if a person does not
01:12:29 -->
01:12:32
stay logged into their email account?
01:12:33 -->
01:12:34
Because,
01:12:36 -->
01:12:39
Namshay, is it shirk if a person does
01:12:39 -->
01:12:41
not stay logged into their email account?
01:12:42 -->
01:12:44
Because they want
01:12:45 -->
01:12:47
to live a private life.
01:12:48 -->
01:12:51
Because some claim that Google tracks people's information
01:12:52 -->
01:12:54
and sells it to others.
01:12:58 -->
01:13:00
No. This has nothing to do with this
01:13:00 -->
01:13:00
shit.
01:13:04 -->
01:13:06
Has nothing to do with shirk.
01:13:07 -->
01:13:08
So my dear brothers and sisters,
01:13:10 -->
01:13:11
what is shirk?
01:13:12 -->
01:13:14
We should not go back to basics.
01:13:15 -->
01:13:16
Shirk means
01:13:16 -->
01:13:19
your associate partner with Allah
01:13:21 -->
01:13:23
partner with Allah.
01:13:27 -->
01:13:28
If the questioner talks about
01:13:29 -->
01:13:30
the fear,
01:13:31 -->
01:13:32
is this type of fear,
01:13:33 -->
01:13:35
the answer, no. It is not because
01:13:36 -->
01:13:38
fear are different
01:13:38 -->
01:13:40
and different types.
01:13:41 -->
01:13:43
One type of fear, it is chick, and
01:13:43 -->
01:13:46
that is to fear and to be afraid
01:13:46 -->
01:13:48
of the dead people, for example. That is
01:13:48 -->
01:13:49
chick.
01:13:52 -->
01:13:54
Another type of of fear, which is a
01:13:54 -->
01:13:57
sin to be afraid of somebody, a human
01:13:57 -->
01:13:58
being like you.
01:13:59 -->
01:14:00
That is sin.
01:14:02 -->
01:14:03
Some to be afraid of
01:14:04 -->
01:14:08
criminals or to be to fear wild animals.
01:14:09 -->
01:14:10
Not wild animals.
01:14:12 -->
01:14:13
Your boss, for example.
01:14:13 -->
01:14:15
So you out of fear, you
01:14:16 -->
01:14:19
attend a party when there's alcohol because he
01:14:19 -->
01:14:21
called you to attend. So it is a
01:14:21 -->
01:14:21
sin.
01:14:22 -->
01:14:24
Then we have natural
01:14:24 -->
01:14:25
fear.
01:14:25 -->
01:14:29
That's to fear wild animals and to fear
01:14:29 -->
01:14:30
the fire, etcetera.
01:14:31 -->
01:14:33
I hope this is clear to the question.
01:14:38 -->
01:14:40
A lot is clear, Sheikh.
01:14:40 -->
01:14:42
If not the question, I can ask back
01:14:42 -->
01:14:42
as always.
01:14:43 -->
01:14:44
The next question.
01:14:47 -->
01:14:51
If while combing my beard and some hair
01:14:51 -->
01:14:54
falls off, will I be sinful because some
01:14:54 -->
01:14:55
of the hair got removed?
01:14:56 -->
01:14:57
No. You are not sinful.
01:14:59 -->
01:15:02
We are not shameful, and this is natural
01:15:02 -->
01:15:02
to happen.
01:15:04 -->
01:15:05
Okay? And,
01:15:05 -->
01:15:09
don't, let your tongue play with your mind.
01:15:10 -->
01:15:10
K?
01:15:13 -->
01:15:15
People came to in the
01:15:15 -->
01:15:16
Haram.
01:15:17 -->
01:15:20
Said, oh, I killed the mosquito.
01:15:20 -->
01:15:23
It came on my skin, and I hit
01:15:23 -->
01:15:24
it.
01:15:24 -->
01:15:25
What should I do?
01:15:27 -->
01:15:28
And no one looked at him.
01:15:30 -->
01:15:31
He said, what are you from?
01:15:34 -->
01:15:35
He said, I am from Iraq.
01:15:37 -->
01:15:39
He said, you slaughtered the grandson of the
01:15:39 -->
01:15:40
prophet,
01:15:41 -->
01:15:43
and you didn't feel guilty.
01:15:44 -->
01:15:45
And you asked me about the blood of
01:15:45 -->
01:15:46
the mosquito.
01:15:49 -->
01:15:51
And there are people like that.
01:15:56 -->
01:15:57
They do
01:15:58 -->
01:15:59
musicians.
01:16:01 -->
01:16:02
So answering the question,
01:16:03 -->
01:16:05
will you comb your hair? Naturally,
01:16:06 -->
01:16:07
hairs will come out.
01:16:09 -->
01:16:10
And the pop star tell him, he told
01:16:10 -->
01:16:13
us to come, and he didn't say, oh,
01:16:14 -->
01:16:15
take care
01:16:15 -->
01:16:16
that
01:16:16 -->
01:16:17
no hairs,
01:16:18 -->
01:16:19
are falling down.
01:16:21 -->
01:16:22
He didn't say that.
01:16:24 -->
01:16:26
He just told the Sahaba not to come
01:16:26 -->
01:16:26
every day.
01:16:30 -->
01:16:32
So that's my advice for you, my dear
01:16:32 -->
01:16:35
brothers and sisters. Learn the deed. Learn the
01:16:35 -->
01:16:35
deed.
01:16:37 -->
01:16:40
So answering your question, those hairs came down.
01:16:42 -->
01:16:44
That is you you will not be held
01:16:44 -->
01:16:45
accountable for that.
01:16:46 -->
01:16:48
The same thing systems when they are coming.
01:16:49 -->
01:16:49
How
01:16:52 -->
01:16:54
you see, the when he used to comb
01:16:54 -->
01:16:55
his hair,
01:16:55 -->
01:16:59
his hair would fall. And that's how that's
01:16:59 -->
01:16:59
why
01:17:00 -->
01:17:01
the
01:17:02 -->
01:17:02
the he
01:17:03 -->
01:17:04
managed to get
01:17:05 -->
01:17:07
part or some of the have, the
01:17:08 -->
01:17:09
and he cast the spell on the
01:17:11 -->
01:17:13
Is this clear to the questioner?
01:17:16 -->
01:17:18
I'll let this clear, Sheikh. If not, the
01:17:18 -->
01:17:19
questioner can always
01:17:19 -->
01:17:21
send another message back to the next question.
01:17:22 -->
01:17:25
Is it haram or if a woman does
01:17:25 -->
01:17:27
not cover her legs when she goes out?
01:17:28 -->
01:17:29
It is haram.
01:17:31 -->
01:17:33
Haram. Because the pastor said,
01:17:38 -->
01:17:40
And this al is called
01:17:41 -->
01:17:43
it it it denotes entirety,
01:17:44 -->
01:17:45
the total body.
01:17:46 -->
01:17:48
So the whole body of the woman is.
01:17:50 -->
01:17:53
The only thing that scholars differed upon is
01:17:53 -->
01:17:55
the face and the hands. That's it.
01:17:56 -->
01:17:58
That's where they differ, but the whole body
01:17:58 -->
01:18:00
of the woman is.
01:18:01 -->
01:18:02
So woman,
01:18:03 -->
01:18:05
her dress should be tall,
01:18:06 -->
01:18:08
long will be should be long,
01:18:10 -->
01:18:10
k,
01:18:13 -->
01:18:14
covering her feet.
01:18:15 -->
01:18:18
So Javier, they would drag. They've they
01:18:18 -->
01:18:21
it their garment their dresses, they have tails.
01:18:24 -->
01:18:24
K?
01:18:25 -->
01:18:27
So covering their feet.
01:18:27 -->
01:18:28
So the woman
01:18:29 -->
01:18:31
legs and feet should be covered
01:18:33 -->
01:18:35
because the whole body is.
01:18:37 -->
01:18:38
Is this clear to the question?
01:18:42 -->
01:18:44
It is clear. How do I ask the
01:18:44 -->
01:18:46
question? I can ask again. The next question.
01:18:47 -->
01:18:50
My question is about the Masjid Nabi.
01:18:51 -->
01:18:52
Masjid Nabi.
01:18:52 -->
01:18:55
Some group of Muslims claim that it is
01:18:55 -->
01:18:58
not allowed to pray in the Masjid anymore
01:18:58 -->
01:19:01
because it has graves inside it.
01:19:01 -->
01:19:03
How would one deal with
01:19:04 -->
01:19:04
the Sahab,
01:19:05 -->
01:19:06
the the Shubhaat?
01:19:09 -->
01:19:12
They are ignorant, those who say these things.
01:19:14 -->
01:19:16
Because the Sahaba, they were playing in the
01:19:16 -->
01:19:16
Masjid
01:19:16 -->
01:19:17
when the
01:19:18 -->
01:19:19
was there.
01:19:21 -->
01:19:21
K?
01:19:22 -->
01:19:23
Because the
01:19:23 -->
01:19:25
was not buried in the masjid in the
01:19:25 -->
01:19:27
first place. He was buried in his house,
01:19:28 -->
01:19:30
in the room of Aisha. So it's only
01:19:30 -->
01:19:33
due to the expansion the houses came inside.
01:19:35 -->
01:19:35
K?
01:19:37 -->
01:19:39
And the Muslims are out of these generations
01:19:40 -->
01:19:40
are.
01:19:41 -->
01:19:42
Because the is
01:19:42 -->
01:19:45
not buried in the in the in the
01:19:45 -->
01:19:46
masjid.
01:19:47 -->
01:19:49
So that you apply
01:19:49 -->
01:19:52
that the ruling that any masjid has a
01:19:52 -->
01:19:53
grave inside.
01:19:53 -->
01:19:56
It you you don't pay in that. The
01:19:56 -->
01:19:59
is not buried in the masjid at all.
01:20:01 -->
01:20:04
So this understanding is erroneous, and,
01:20:05 -->
01:20:06
they need to fear Allah.
01:20:10 -->
01:20:10
Next question.
01:20:15 -->
01:20:17
Next question, Sheikh. He's
01:20:25 -->
01:20:27
That was the last question, Sheikh. If you'd
01:20:27 -->
01:20:28
like to
01:20:28 -->
01:20:29
conclude.
01:20:34 -->
01:20:36
For your patience and attendance. May Allah
01:20:37 -->
01:20:40
bless you, bless your family, protect you, and
01:20:40 -->
01:20:41
protect your family.
01:20:41 -->
01:20:43
May Allah elevate your status
01:20:43 -->
01:20:44
in this world.
01:20:46 -->
01:20:47
May Allah
01:20:49 -->
01:20:50
bless us with
01:20:51 -->
01:20:55
the doing of righteous deeds, and may Allah
01:20:55 -->
01:20:58
grant us beneficial knowledge. And may Allah keep
01:20:58 -->
01:21:01
us to remain steadfast in this beautiful deen
01:21:02 -->
01:21:04
till we meet him and find him pleased
01:21:04 -->
01:21:05
with all of us.
01:21:07 -->
01:21:08
Until we
01:21:09 -->
01:21:11
meet in the coming session, I leave you
01:21:11 -->
01:21:13
in Allah's company and protection.
