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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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00:13:35
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,
00:13:45 -->
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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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00:14:02
His heart was burnt out for the second
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time.
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00:14:04
This is the 2nd surgery. The
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00:14:07
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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00:14:15
time his heart was opened,
00:14:16 -->
00:14:17
on the night of
00:14:18 -->
00:14:18
the
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They opened his heart again, brought it out,
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wash it with
00:14:25 -->
00:14:28
jam jam, and filled it with Hikma, wisdom.
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And because he started,
00:14:40 -->
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he was in in the house of
00:14:42 -->
00:14:43
Umohani.
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That's why the ulama said,
00:14:47 -->
00:14:48
and they differed on this issue.
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00:14:52
Is the Haram the Masjid
00:14:53 -->
00:14:56
or the places around it, the entire Mecca
00:14:56 -->
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is Haram?
00:14:59 -->
00:14:59
Because Allah
00:15:00 -->
00:15:00
is
00:15:01 -->
00:15:01
right.
00:15:08 -->
00:15:11
And we know that his journey started from
00:15:11 -->
00:15:12
the house of Umohani
00:15:13 -->
00:15:14
outside the Masjid,
00:15:16 -->
00:15:18
and Allah called it haram.
00:15:19 -->
00:15:21
That's why Sheikh Abdul Aziz bin Dazir alhamamalaha.
00:15:21 -->
00:15:24
He holds the opinion on other scholars
00:15:24 -->
00:15:26
that Makkah, all of it is haram,
00:15:27 -->
00:15:28
and
00:15:28 -->
00:15:30
playing in any Masjid in Makkah,
00:15:33 -->
00:15:34
the reward is 100,000
00:15:35 -->
00:15:35
times.
00:15:36 -->
00:15:37
I heard him,
00:15:38 -->
00:15:39
Rahim Allah
00:15:39 -->
00:15:42
when he was in his Masjid Al Azizia.
00:15:43 -->
00:15:45
He said, playing in this my Masjid
00:15:46 -->
00:15:47
is the same like
00:15:47 -->
00:15:48
the reward is 100,000.
00:15:50 -->
00:15:53
Yes. Playing in the Masjid inside the the
00:15:53 -->
00:15:55
Kaaba, the the Masjid,
00:15:56 -->
00:15:57
yes. It has other,
00:16:00 -->
00:16:01
virtues and
00:16:03 -->
00:16:04
merit
00:16:06 -->
00:16:08
of of our other play masjids.
00:16:11 -->
00:16:12
But regarding the reward,
00:16:14 -->
00:16:17
all the masajid, they got that reward. And
00:16:17 -->
00:16:18
this is
00:16:19 -->
00:16:20
the blessing
00:16:20 -->
00:16:22
Allah subhanahu wa ta'ala gave to Makkah.
00:16:23 -->
00:16:24
So this is,
00:16:26 -->
00:16:27
based on
00:16:28 -->
00:16:30
the beginning and the starting of the journey
00:16:30 -->
00:16:31
of the when
00:16:31 -->
00:16:32
Allah called
00:16:37 -->
00:16:39
the masjid al Haram, and we know a
00:16:39 -->
00:16:42
the journey didn't start from the masjid. It
00:16:42 -->
00:16:44
started from the house of
00:16:52 -->
00:16:52
Muhammad.
00:16:54 -->
00:16:56
So then he was taken to heaven.
00:16:58 -->
00:16:59
Allah took him.
00:17:01 -->
00:17:03
Your comes with no time.
00:17:04 -->
00:17:06
That's why I said when
00:17:09 -->
00:17:10
Abu Jahl told him,
00:17:11 -->
00:17:12
did you hear what your
00:17:12 -->
00:17:13
friend say
00:17:14 -->
00:17:14
say?
00:17:18 -->
00:17:19
Did you hear what he said?
00:17:20 -->
00:17:21
So what did he say?
00:17:22 -->
00:17:25
He said that he went last night to
00:17:26 -->
00:17:27
and came back.
00:17:28 -->
00:17:30
Abu Bakr said, did he say so? He
00:17:30 -->
00:17:32
said that he told you the truth.
00:17:33 -->
00:17:35
Said Nabiqa had no problem
00:17:36 -->
00:17:36
because
00:17:37 -->
00:17:37
rationally,
00:17:37 -->
00:17:38
logically,
00:17:39 -->
00:17:39
why not?
00:17:41 -->
00:17:43
Because he tells me, Yibril came to me
00:17:43 -->
00:17:45
and phoned me, told me this. I have
00:17:45 -->
00:17:46
no issue with that.
00:17:48 -->
00:17:51
So Allah took his prophet on that night
00:17:51 -->
00:17:52
and brought him back. What's the problem?
00:17:54 -->
00:17:55
And it is
00:17:56 -->
00:17:57
a real
00:17:57 -->
00:18:00
physical journey of the prophet. It's not a
00:18:00 -->
00:18:02
dream. If it is a vision or dream,
00:18:02 -->
00:18:04
what I should not have objected?
00:18:05 -->
00:18:06
But he said, I went
00:18:07 -->
00:18:08
to Jerusalem.
00:18:09 -->
00:18:10
I was taken to heaven,
00:18:11 -->
00:18:12
and that's the miracle.
00:18:14 -->
00:18:15
That's the miracle.
00:18:20 -->
00:18:22
When when Nahum HaLeo Ma Mo Yudatan
00:18:23 -->
00:18:24
and this cosmos, what we
00:18:25 -->
00:18:27
see, on that day of resurrection, things will
00:18:27 -->
00:18:28
change.
00:18:28 -->
00:18:31
So we don't know what is beyond that.
00:18:32 -->
00:18:34
We don't know what is beyond that. Don't
00:18:34 -->
00:18:35
you see now?
00:18:35 -->
00:18:37
Scientists are saying
00:18:37 -->
00:18:41
it is there's a possibility of other universes,
00:18:42 -->
00:18:44
multiple universes,
00:18:44 -->
00:18:45
not only one.
00:18:49 -->
00:18:50
So we don't know.
00:18:54 -->
00:18:56
So on that day,
00:18:57 -->
00:18:59
everything will be totally different.
00:19:00 -->
00:19:03
The whole universe, the whole cosmos,
00:19:04 -->
00:19:05
this whole system will be
00:19:06 -->
00:19:07
chained
00:19:07 -->
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.
