Salem Al Amry – Lesson 50 Weekly Class The Three Fundamental Principles
AI: Summary ©
The speakers discuss the importance of man creating nothing, creating a complete action, and creating a whole thing, emphasizing the importance of understanding the universal will and the importance of the belief in kaba and kada. They stress the need to keep the four elements of actions in one's mind and emphasize the importance of learning and learning to differentiate between actions and actions of the person. The speakers also address questions about deeds and deeds, and remind attendees to respond in the form of their actions.
AI: Summary ©
Sheikh, ready when you are inshallah.
Brothers
and
brothers and sisters.
Assalamu alaikum
and welcome to our 50th
lesson.
Lesson number 50 of Usul
Salata, the 3 fundamental principles
with our honorable sheikh, Sheikh Salim Al Amri.
I will pass the mic and the screen
to the sheikh, and the sheikh can begin
insha'allah.
Today
is our class
on the 3 fundamentals of by
the Imam
Shaiz Muhammad
And with each word, the author is
saying,
Now he's talking about the issue of the
Kaaba
and Qadr.
So the proof
for the belief
in
the Pada,
which is
the things that Allah
pre decreed.
Is Allah saying,
in Surat Al Ammar,
I have 49,
verily,
most certainly,
we have created
all things
with
others,
divine,
the decree ordained for it.
So the,
my dear brothers and sisters,
is a very sensitive issue.
Many sects went
astray
because they did not
understand
this issue correctly.
Like, for example, the Ma'atazirah,
the Ma'atazirahites
or the Jibreah.
So these are 2 famous sects in the
history of Islam
who
went to say regarding this matter.
This matter, the issue of Qadab,
as Imam Ahmed Raheem Allah said,
Well,
that means this this shows and manifests a
large
power
to do whatever he wants
in his kingdom
because
he created
different types of creation.
The human beings, the djinn,
the malaika,
and
the inanimate.
He gave the
Jin
and mankind
the
free will
to choose.
That
these two kinds,
they can obey and disobey.
Because the free will is the choice
to choose
between options or alternatives.
So they give they have this ability. The
human beings, they have been given this
charge
or this ability to choose.
As Allah said,
We have showed him the 2 parts,
the two ways,
way of good and the way of evil.
And it's up to you,
man,
to choose.
No one is going to force you.
And at the same time,
there are certain things in our life
we have no choice.
We have no option.
I didn't choose that.
I didn't choose to be at this time,
to be born
at this time.
I didn't choose
the color of my skin.
I didn't choose
my parents.
So there are certain
areas
I have no choice.
I was sick,
not with my choice.
So
the things that
in my life
that happened to me
and I have no choice,
I will not be questioned before Allah.
Allah will not question me
because
these things
are beyond my control.
So I will not be asked about these
things. I will not be asked
about
my
color, color of my skin,
my complexion,
my intelligence.
That I grew up in this area.
My parents
happened to be so and so.
Alana will not question me about these things.
So that's why the question
was puzzled
many of the
the deviant techs
is that
does man really have
free will?
And that's why the the question was non
question,
which means
does man have a or
he doesn't?
So he's
he's driven.
He's programmed to be like that.
This question,
if you look at it,
it answers
it carries the answer within itself.
Assume
that
we did not have
We don't have.
So then
will there be a question?
Do we have free will will we know
that we don't have
the answer? No.
K. So in other words, if the man
was
Musaiah, has no free will,
That question will never be mentioned, will not
be raised
will not be raised
because
there's no presence
for free will.
The free will is absent.
It's not there at all.
So all we know by default that we
don't have free will.
So then there is no room for that
question to
pop up as you can
and to be posed.
Do we have free will?
Because we know that we don't have free
will because we are.
Let me explain this.
Normally,
differences or argument
normally, the argument
will be
raised
about something exists,
about something exists,
something exists, then we will argue about it.
Maybe we'll argue about its color,
its functionality,
but the thing the object is there,
which we are arguing about.
In other words, you will never find any
argument
in the absence
of its subject.
If the subject of the argument is not
there, there will never be any argument.
In other words,
if the argument is there, the subject must
be there,
the subject of the argument.
For example,
I'm
saying this mobile phone is black.
Okay.
Now you tell me
you have a problem with your
with the see distinguishing
between colors.
It's not black. It is gray.
No. I'm saying no. It is black. No.
He's saying it is gray. So a third
person
found us arguing.
He said, guys, stop it. Let me have
a look.
So he will
conclude
and deduce
from the argument. There is an argument going
on. So if there is an argument going
on, there must be a subject effect,
the subject of the argument.
You say, let me have a look.
Say, this mobile phone.
Say, no. No. No. It is black.
It's black.
So
whenever there is an argument,
the subject must exist.
No argument?
No subject, no argument.
Just remember this, the mobile phone.
Now we come to this issue.
Is man,
Musaiah or Muhayyah?
Does he free will has free will, or
doesn't he?
Assume he doesn't have
the free will.
So having free will
is absent. It's not there.
So there is no subject for the argument.
So that costing will never should have never
raised
because we are,
We have because we don't have free will,
and we know this established fact.
So this is
a default. So no argument
because we don't have free will.
And if we have free will,
the second part of the question,
if we are,
that means we have the we have the
choice, we have the option, We can
choose.
If we are like that, more like that,
so the opposite,
which means
the not having free will,
Musaia,
is not there. So that part of the
question of the argument will never be raised
and post,
because by default, we know that we have
free will.
And there's no aspect in our life tells
us that we are not we don't have
free will.
Everything
testifies
that we have free will. So that part
of the question, are we Musiah?
Are we without
free will? We'll never be there.
But now
this question,
Isma'am,
Musayah,
o Mukaiyah,
is a proof
is a proof in itself
is a proof in itself that because
part of you,
you have free will in certain areas,
and you have you don't have free will
and choice in another area,
that's why the question
came to the surface.
So the reality, yes,
we are both
human being is Musayar
and Muhayar.
He has free will,
and in certain areas, he doesn't have.
No choice.
And a lot out of his justice,
he will never question us about the things
that we don't have any choice, as I
mentioned, the color of my skin,
my age, my,
smartness,
intelligence, my the, my parents choosing my parents,
the place
allow not question me
about that.
He will question me
regarding the things
that I have
a choice.
I have the choice, the things. If I
misuse
this
free will, if I misused it,
then
Allah will hold me accountable.
Allah will tell me, I have shown you
the 2 parts.
We have showed man the 2 ways. This
way will take you to salvation,
to Jannah.
This way will take you to destruction,
and it's up to you to choose.
And no one is going to force you.
This is your choice.
As Allah said,
Whoever
wishes to believe, they can believe.
Whoever wishes to disbelieve, let him disbelieve.
That is your choice.
No one will interfere.
No compulsion and religion.
Before you become a Muslim, no compulsion.
The moment you become a Muslim, different story.
You will be held accountable.
You want to go back? No way. You'll
become a state and you'll be killed.
Before becoming a Muslim,
no one will force you to become a
Muslim.
That is your choice.
The wish
the clear path,
the way of salvation,
the way of guidance
stands clear
from the way of destruction,
from the way of
the way of misguidance.
That's why no compulsion.
So this
issue needs to be clear in our minds.
Allah will hold us accountable for the things
that we committed
by our own free will.
And Allah does not
interfere
in your choice.
You hear the adhan, you can go to
the masjid,
and you can go to the night club.
And no one is going to stop you
from going to the night club.
No angel is going to pull you by
your hand.
You chose to go to the night club.
That's your choice.
That's your choice.
So no one should misuse
and try
to justify
his sins
by saying this is.
This is what Allah
decreed.
Things that
you have choice, you will be held accountable
and responsible.
That's why
the prophet
told the man
when he talked, oh, prophet of Allah,
shall I tie my sheikh?
Or put my trust in Allah?
He told him,
first,
so that it will not
run away
and put your trust in Allah,
top. So we have to take the precautionary
measures.
We have to apply
what we call the
The things that
are causes
which will lead to effects,
so we have to
follow this law of cause and effect.
I know
it is going to rain,
and it's raining outside,
so I will take the umbrella.
K?
I will not say I put my trust
in Allah. I'll be soaked.
I know there is a fire
next door.
I have to run away.
Otherwise, I will be burned.
And that's what the early Muslim, the Sahaba,
understood,
this issue of Qaba and Pajar.
Some of the deviant sects,
they look to this matter, Musaiah and Muhayyah.
The matter of July, they say,
because they look to the that part,
that
aspect in your life
from that perspective,
I have free will, so they say man
is free.
Because, yes, I can eat. I can't stand.
I can't sleep. I can't write.
I can't fight. I so I have fever.
So they say man
is,
He has fever.
And
They also
they went overboard.
They went to the extreme.
And they said,
man,
he creates his own actions.
He creates his own actions.
And then they go they went further into
misguidance, into their,
to their blindness.
And they said, and Allah
does not know. Allah doesn't know things
prior
to their happening,
prior
to their occurrence.
So Allah doesn't know anything
until that thing happens and occurs.
These are
the matters arise.
On the other side, another deviant set.
They're saying
what do they call them? The.
K?
The fattest.
Everything
that is fate,
everything is
decreed.
Man has
no choice.
No choice.
So you are compelled.
Allah forced you to commit zina,
forced you
to drink alcohol
because you have no,
charge. You have no fuel.
Those are called the
and the other called the.
Now this deviant sect,
I hope, my dear brothers and sisters,
you are taking notes.
And if any point
please,
if any point is not clear to you
in the q and a,
ask for clarification.
So
they say, man has no choice, has no
free will.
As one,
of them say,
of their poets, they say,
He throw him into the water,
tying his hands,
handcuffed.
He could not swim.
He throw him into the water
while his hands
are tied up
and told him
you should never get wet.
The water should never touch your skin.
Now imagine this scenario.
I took a human being.
I tied his hands,
and they throw him into the water.
And they told him,
you should not
knit
the water should not touch your skin. It
should not become wet.
I am warning you.
I'm telling you that your body becomes wet
because of the water.
What what do you call this?
Is this justice
or injustice?
Is this ugly
or is this wool?
Indeed, it is
wool. It is unfair.
It is unjust.
First of all,
naturally,
his body will be immersed into the water
and will become wet.
Secondly,
his hands also are tied up.
So then how do you campaign this person?
They are saying this about Allah.
That's what they are saying. That Allah tied
up our hands,
then he throw us into this ocean of
life,
this ocean of desires
and temptations
and sins,
and he told us we should not commit
sins.
We need didn't give us
the choice
to choose
between
doing
good deeds and committing
sins. He tied us no free will, and
then he will hold us accountable
before that.
So they are accusing Allah
that Allah
is valid,
is unjust.
Allah.
Oh my servant,
I have made injustice
prohibited
on me.
I will never commit
injustice.
I will never be
unjust to anyone.
Have run for
1 is made around by myself.
And they made it prohibited among yourselves that
we should not wrong each other and treat
each other and just play.
And yet they are the jibri they are
accusing Allah at the
return. Ibn Taym mentioned
Ibn Taym has
beautiful books
refuting
the
these sects, deviant
sects.
Imagine the story
that one of those,
He found
his wife with a man
committing dinner.
So he told
his wife he wanted to kill her.
He said, my husband,
don't blame me.
I have no choice.
I have no
free will.
This is a lost title.
I don't have anything.
You know, like, I'm just like,
a feather
blowing by the wind.
He said, no.
You did it by your own choice.
She told him, oh, my husband,
you have become a kafir
because you are saying they have free will.
When you know that, the true belief that
we don't,
said,
And,
those
people
who are they saying men has no free
will,
If you
come and take his property,
he will get upset.
Say, why are you upset?
I have no free will.
So that's why I took
it. Don't blame
me. Don't blame me.
But they don't.
In Mandela first, they say no.
You have free will.
But when they talk about Allah,
they blame Allah.
So keep this in mind, alhamdulillahi,
are
always
in the middle
So they,
the,
Jibreel,
they say
man has no free will just like a
feather.
The wind blows it,
and it moves according to
the direction of the wind
or like one who is thrown into the
water,
and that is they're accusing Allah
of
the. On the other side, the other extreme,
they say no. Man has free will. He
creates his own actions,
and Allah does not know things until these
things happen
and occur.
And both of of course, they are deviant
So,
yes, we have free will
in certain areas,
and for that, Allah will question us. And
there are certain
areas
in our life.
I have no choice
how
about my age, about my death, when to
die. I have no choice about that.
So Allah will not question me. Allah will
question you
when
you have free will.
And
when you committed
such
sins, you had your sanity
also.
You were saying,
if you lose your sanity, Allah will not
question you.
That's why,
3 persons
will not be held accountable.
K?
K. So a person who lost his sanity
until he gets back his sanity.
So whatever a insane person does,
he is not accountable for that.
The young boy until he reaches
the age of puberty.
And since he committed before that, he will
not be held accountable.
Well, I did not in hepatitis A
person who's asleep,
and we did many things in this sleep.
And, you know, funny things to we do
when we're out of sleep.
Allow us not to question us about these
things.
K? For example, a mother
is breastfeeding
her child
and slept
and turned over her child and killed that
child in the sleep.
You forgot that her child is next to
her, so she slept over the child.
And that child suffocated and died
while she is asleep.
She'll not be held accountable.
She'll not be blamed. She'll not be questioned.
K?
So
Allah
this issue of the
needs to be understood correctly.
And
remember, there are 4,
elements
or components
constitute
this matter, this issue
of.
If you understand them, then this issue will
be clear,
in your mind.
Also, it is not recommended
to go into details.
K?
That's why Imam Ahmed said,
I'll
cover. K?
So
you don't go
into
details regarding this matter.
That's why the prophet said,
when this issue
is mentioned,
refrain.
What does it mean?
Don't indulge yourself
into a deeply
because you might be confused,
and the shepham might mislead you
and take you away. Lead your stay.
So Allah
saying here
have created all things
with
Patel.
And here, you have to remember the 4
things.
The components.
Anyone?
Components number 1.
The aim,
Allah knows everything
to refuse the Martyrs Alliance.
Remember, the Martyrs Alliance, they say what?
Allah does not know the things until they
happen.
Things that
prior to the happening
and occurs, he doesn't know.
The house said, no. Allah knows everything.
Where Allah
as Haleem
as Hakim.
He knows everything.
He knows
these treacherous
looks
and what the *
conceal.
Allah knows everything.
Nothing is hidden.
So this is one
of the divine attributes of Allah
is Al Aleem. Al Aleem.
He knows everything.
There's a
a poetic verse says
argument between 2.
1 is saying,
what does which has,
lofty status than the other? Is it the
intellect, the apple,
or the aim, the knowledge?
K.
Which one,
is more superior
than the other?
So this,
poet,
he
coined and he paraphrased
this argument between the intellect, the and the
as follow.
He said,
The knowledge of the knowledgeable person,
and the intellect of the person who's intelligent.
The intellect of the intelligent.
So
so now there is a debate going on
between
the knowledge,
the and the intellect.
Which one of them
has
is
called
the most honorable
status?
The highest degree of honor
he achieved. Which
Well,
also can be called intellect or reason.
Reason.
Undoubtedly,
I occupy
the loftiest
status.
At the peak of honor, it is mine.
That's what the
the knowledge is saying.
So the intellect of the reason said,
Allah,
it it was made known by reason.
So through reasoning, people,
they knew Allah.
Okay? So the debate is is
hot debate going between the apple and the
el. For
Afsaha Al Elmu,
Now the knowledge is getting upset.
K? The Now now is challenging
the Apple.
Now now he's challenging
the intellect, the reason.
To
his
his the know he spoke clearly,
explicitly,
and told the apple,
Tell me,
Allah
described himself, Al Rahman,
the most magnificent,
the most merciful,
described himself
as intelligent
or as
Noah?
Did he
attribute to himself
the reasoning,
or attributed to himself the the
and called himself Al Alim?
The answer is very clear. In the Quran,
Allah described himself as al Alim.
Now it became clear to the intellect
to the reason.
It became so vivid, so clear.
He realized
that knowledge is his master.
Knowledge is more superior than him,
his master.
Then the intellect
apologized.
Okay? And kissed
the knowledge of it has
followed, and he left.
This beautiful
positive verse
tells us
that Allah is Al Aleem.
Allah knows.
The apple is limited.
The intellect is limited.
And your knowledge differs from your apple differs
from my apple. Your
intellectual,
okay, power
differs from
somebody else.
This matter cannot be understood
by you. You cannot digest it and comprehend
it when while other so another one can
understand it, digest it, and comprehend it
comprehend it easily.
K?
So you don't follow your apple.
That's why I said Nihali said,
had it been left to us to judge
by our,
intellects or by our reasoning,
wiping the socks
from the law
would be more reasonable
and logical
than wiping the socks from above.
Rationally,
which part of your foot gets dirty
of your socks? The one that touches the
salt the salt that touches
the earth.
So you should wipe the bill,
the, the the path,
the below,
the underneath one.
But in reality, you want the upper part,
not the
the lower part of it. So it's not
a matter
of reasoning or using the intellect.
So that's why
the first pillar,
you should know
in order to understand
this issue of the ada and ada is
the aim Allah knows.
Nothing is hidden from Allah
at all.
He knows everything.
So to
attribute
ignorance to Allah is.
Allah
knows.
He knows everything.
He watches everything.
He controls everything.
Allahu la ilaha illahu al hayyid albayyun.
Allah.
There's no other day to but him.
Who is monitoring,
watching,
controlling
his kingdom?
He knows what's going on.
SubhanAllah.
When you look
and study and maybe, insha Allah, if I
remain alive,
we will inshallah have
calls on the names of Allah.
Because if you know the names of Allah,
that will give life
to your heart and strengthen your imam.
Allah
sees
everything. He sees what is beneath the earth.
You don't see what is beneath.
He sees it.
He told Musa and Harun
Do not be scared of the fellow.
I am with you.
I hear and I see. Go.
So Allah knows everything.
And when you study the names of Allah
and when you are reading the names of
Allah,
you have to understand the meaning of the
name,
and the meaning of that name is the
attribute of Allah.
So if Allah is a Sani
that means he hears.
So you have to approve and believe that
Allah hears you. As Allah said,
SubhanAllah. Aisha said I was
next to them.
Part of the conversation, I didn't hear, and
the Lord heard
the complaint
and the argument of how we have been
to zalom out with the prophet
from above the 7 heavens.
So this
studying the names of Allah
will make you know who is Allah, who
Allah is, who is your love.
So they're
in
everything.
Allah knows.
Nothing is hidden,
and you cannot attribute ignorance
to
Allah
That's why the rule says
I don't know. Really,
I want to test you, but
no time.
We mentioned before,
if Allah
affirms an attribute,
he negates its opposite.
If Allah approves to himself an attribute,
for example, telling us he's a semi.
This is his name and that he's all
hearer. He hears.
So he affirms and approves of
the attribute of hearing.
So if Allah
approves that attribute,
he negates its opposite.
So what is the opposite of hearing?
It's deafness.
Deafness.
So Allah is not
deaf.
He hears.
And
the negated
attribute
the negated
attribute.
If I can apply it for to Allah
then this will be an attribute of action.
Remember, the attributes of Allah
are 2,
attributes of person
and attributes of action.
How do I differentiate?
I take the opposite,
the antonym of this attribute.
For example,
now we have
Al Basir.
This is the name of Allah. What's the
meaning of Al Basir? The one who sees.
So the attribute is seeing. Allah sees.
What is the opposite of the seeing?
Blindness.
That's the opposite, the antonym.
Can I apply the blindness,
this attribute to Allah?
If I can apply the antonom,
then this attribute of seeing will be
an attribute
of action.
If I cannot apply it, the antonom,
then this attribute of seeing
is a personal
attribute,
which is now
because I cannot
say Allah is blind.
But if I the antonym can be also
attributed to Allah,
then it is an attribute of action. For
example,
the provider.
What does it mean he provides?
So what is the the attribute
providing?
What is the antonym
of providing,
withholding?
I provide, I withhold.
Can I say Allah withholds?
The house say
yes. They withhold them.
So then the attribute
of religion
is an attribute of action
of
action.
So we have 2 types of the attribute.
And then we have a third type.
This already mentioned to you many times.
And the third type,
the the same attribute
can be considered
as an attribute of action
and an attribute of
person.
An example for this,
the speech,
al kalam.
Allah speaks.
What is the opposite of the speech?
Dumbness.
Doesn't speak as dumb.
Can I say
the attribute this
negative
attribute to Allah? No. So then
speech
the speech is
an attribute of person.
Clear.
Now is also this attribute an attribute of
action?
The answer, yes.
Why? Because the attribute of action,
it takes place by the will of Allah,
Allah withholds
according to his will.
So Allah speaks when he wants,
and if he doesn't want to speak, he
doesn't speak.
So from that perspective,
it is also an attribute
of action.
So Al Halim
the real
is an attribute of person
personal attribute because the opposite of the knowledge
is ignorance, and you cannot attribute
ignorance to Allah.
So this is the first part you have
to understand.
The end.
Allah knows everything.
And because he knows everything,
he commanded
the pen to write everything,
and the pen wrote everything,
the writing. So after the
knowing,
writing comes.
So the pen wrote everything
that's going to happen.
And Allah's writing does not interfere
in your choice.
It doesn't interfere in your choice.
And the writing in the preserved tablet will
not be used against you.
Do not be used
on the day of resurrection
because there are different types of writing.
That writing,
Allah told the pen to write.
Another writing when you were
a a baby
fetus in your mother's womb.
Allah tells the angel
to write about you,
your life,
whether you are going to be obedient or
disobedient,
how long you are going to live, all
the things the angel writes.
And that writing will not be used against
you because this writing
happened
when you are not aware about them.
But there is a third writing
which takes place
when you're
in intellect
reach maturity.
Your mental faculty
is mature,
and that is when you reach the age
of puberty.
You're not a child anymore.
Then at that moment, the moment you reach
the age
of puberty,
the pen start to write.
That is the writing is going to be
used and showed to you on the day
of resurrection.
At this time,
you did this.
And then it that your book will be
given to you.
Read your book.
It is enough today that you are a
witness against yourself.
You are the other witness against yourself.
And everyone will read his book,
and the kafar will be wondering.
What is what an amazing book.
They will be wondering
what an amazing book. Now he has a
guitar.
What's wrong with this book? This book is
is amazing.
It's totally different from any other record.
Never miss anything,
big or small,
except that it is counted,
jotted.
Well, what you do now,
and they will find what they have
earned and committed,
present.
And your lord never
never wronged anyone
and will never wronged anyone.
So don't say it is written
and use the writing as an excuse.
Right thing is there
because you committed that deed,
that sin by your own choice.
No one forced you.
So the knowledge,
the aim, then a right thing.
Allah commanded the right to write.
So this is the second rank
or component.
Then
after the aim and the kataba
is the,
the will.
Nothing happens
in the last kingdom
against his will.
Nothing.
What he will is happy.
K?
You will will not will things,
and you will not do things
without Allah's will.
My will, yes, I have free will,
but it's not independent
of Allah's will.
What does this mean? It's not that I
do things
against Allah's will.
Allah doesn't want it to happen,
and I do it.
No.
If that is the case, then Allah, Safra'allah,
adhim,
is weak.
His servant is more powerful than him
because he does things against the will of
Allah.
But keep in mind, my dear brothers and
sisters,
that Allah's will, there are 2 aspects of
it.
Iradah Tun Sharaiyah or Iradah Tun Konya.
Iradah Tun Sharaiyah,
the legal will,
and the universal
will.
What does this mean?
What Allah loves.
What he loves.
He wills
that we pray.
He loves that we pray.
He loves that we obey him.
But
do other people
obey Allah? No.
They are disbelievers,
disobey him. They are sinners, disobey him.
Though he loves that,
and this is Eirad HaSharia.
But not necessarily.
Though he loves it, it happens. No?
Though he say,
Allah does not like and love disbelief for
his servants.
But his servants,
they disbelieve against
Allah's love, against what he loves. That is
So
not necessarily
what Allah loves will happen.
Is the opposite.
Things
happen,
and the law doesn't
like them,
but he allows these things to take place
in his kingdom,
though he doesn't like them
because he has given man the free
will.
So he disobeys him.
He
commits.
So
when the sin someone disobeyed Allah and commit
the sin,
that sin happens according to the will of
Allah, but universally,
the universal will, which Allah doesn't like.
But
it happened,
and there's a wisdom.
Why allow allow these things to happen in
his kingdom?
Why there is kufa? Oh, there is a
divine wisdom.
There is kufa, then there is imam, then
messengers, they have to come, then yihad will
be there, Then shohada will be there. So
there's a wisdom behind it.
While there are diseases, so there will be
hospitals. There will be doctors.
So there is wisdom.
Though he doesn't like it.
But
nothing nothing nothing
happens in his kingdom
against his will.
If it is a good deed,
salah, for example, you pray now your your.
It is something Allah loves it.
So it happened according to the
the the legal will of Allah. And because
the prayer happened and occurred,
materialized,
it took place,
it happens also according to the
universal will. So the good deed
happens
and occurs according to both,
the universal will and the legal will.
Whereas the sin,
the sin happens only according to the universal
will of Allah
and there's a wisdom behind that.
So this is very important to understand.
That's why
Imam Shabiri,
he summarized this for us.
He said,
and I hope that you're right.
Oh, Allah,
what you will
and what you willed
can happen.
What you will will happen. What you decree
will pass.
Though, I did I don't,
I don't will it.
I don't want that to happen. I don't
want to go sick,
but you will that, so I fell sick.
Right?
Now
that kinda
and remember,
anything happened to me, without my brief choice,
I will not be questioned.
K? I feel sick. I don't want to
fall sick.
Allah will not blame me.
As a matter of fact,
that happened to me
for my benefit
for my benefit.
Allah is washing away my sins,
so he's doing me a favor.
I didn't
will it.
And what I will, if you don't will,
it will never happen.
Okay.
I want to become
rich person,
but Allah
knows
it's not good for
me, so it doesn't happen.
What I say to what
I like,
what I will, what I I
I prefer.
If you don't will it, it will never
happen.
This one you guided.
And this one,
you didn't help.
You didn't guide.
This one,
you bestowed
your blessings
and grace on hand. You're bountiful.
This one, you forsake.
And that one.
And that one, you supported and held.
And this one, you didn't tell.
That one you heard, this one you didn't
tell. Yes.
There's a witness he didn't tell.
And remember
remember that Hedaya
guidance 2 types.
Two types, the Hidiah.
Two types is the guidance.
Hidiah is short, and Hidiah is 2 feet.
1st type of Hidiah is showing you the
path, and that was given to everyone, while
in now next day.
And that is all the messengers came showing
the people the the way of foundation.
As Allah said regarding his prophet,
most certainly, you will lead to that which
is the most of the trade.
So this is Hidayat al Shek. What's given
to everyone?
And the other time of Hidayah,
hidayah to fear, help, and support, but that
hidayah will not be given to you if
you reject the hidayah of a shad.
If you follow what the prophet
told you,
our prophet
told you or the prophet at your time
told you,
then Allah will help you and support you.
So when Allah does not support anyone
because he rejected the first time of violence.
So naturally
naturally,
the hidayah of
a child's,
will not be given.
One of the masha'i,
gave this example. He said to to make
it clear
when he was talking about the 2 types
of.
He said, imagine you are a stranger in
a country,
and you lost your way. So you saw
the policeman,
so you asked him. He said,
I'm lost. Can you guide
me? I'm looking for this place.
He said, yes.
You go straight. Tell right, then tell left.
That will be and there you are.
You reach your destination.
I said, thank you very much, sir.
And
I moved.
I drove.
Then he called me, hold on.
Wait. Wait.
Bullish man himself.
He thought he felt pity for me.
Maybe I also missed the
the the location.
So he said
to me, follow me. I will take you.
Follow my me. I will take you myself.
So here, there are 2 types of Hidayah.
The first type,
he showed me the path,
the way that is Hedayat is shut.
Now because I was
very positive and polite
and accepted his teaching
and instruction,
he decided to support me and to help
me, and that is another type of Hidiah.
But now let's say
I was rude with the policeman.
He told me
you got right,
then left,
you'll reach your destination.
I looked at him and say,
really, you don't know your country.
I know better than you.
So what I'm doing here, I'm rejecting the
Hidayah.
Hidayat al Assad, the guidance, I'm rejecting it
first time.
And instead of going to the light, I
went astray.
Going astray would take me to the highway.
And that highway, there is no exit
except after
100 mile or 200 miles, etcetera.
The policeman was watching.
Do you think he will shed a tear
over me?
Do you think he will
feel
pity for me?
No.
You say you deserve it.
K?
They're blessed.
So these are
the 2 types of.
So when you are reading,
guys whom he he wills
and misguise or let whoever
whoever wills to go straight to go straight,
keep in mind, recall
that those whom Allah
allows them to go astray because they rejected
the first type of guidance.
That's why Imam Khabir say,
This one, you bestowed
your blessings and bounties on
him. This one you forsake. Why Allah forsaken?
Because he didn't listen.
He rejected the
and that one, Ahamka, you supported and helped
because he accepted the hidayah, the first type
of hidayah, then the support
and the toviet came.
To him.
So
keep in mind
knowledge,
the components of other
knowledge,
writing,
the will, and you know nouns the 2
types of the will,
universal
and legal. The legal, what Allah loves. Universal,
it can be what Allah loves and can
the opposite also.
The universal will, what happens and what occurs.
The 2 wills can coexist and be together
regarding when you do a righteous need because
it is a righteous need, Allah loves it,
and because it happened, it happens also according
to the universal will.
The Martyrs allies,
they have a problem.
They only approve of the
universal will, and the universal will means what?
What Allah loves.
So that's why they are saying
the sins that happened in the last kingdom
against his will
because Allah doesn't like
the sins.
Allah doesn't like communication and zina.
Allah doesn't like
crime, murder.
So they don't have the other the the
belief in the other type which of the
will the aspect of the will, which is
the universal.
So that's why they are saying,
since they don't happen according to the will
of Allah.
There was a a,
and this,
story is mentioned in in the books of
the,
and I always recommend all of you that
my dear brothers and sisters to go through
the series on the
by doctor Ramasulaiman
Ashtara.
It is free. You can download the books,
etcetera.
So there was a one of the Martazarai
traveling
with 1 of the Zoroastrians.
So and he wanted
to guide him and to invite him to
a swab.
So he asked him, why
why don't you become a Muslim?
So the Zostia told the matters, alright,
because God didn't will that. Said no.
No.
No.
God will
and loves that you
become a Muslim.
He doesn't like you to
remain worshiping the fire,
but the shaitan doesn't want.
Shaitan doesn't want you to become a Muslim.
Allah loves that you become a Muslim but
the Shaitan doesn't.
So the Zoroastrian said,
well then
I am with the strongest one of them,
the strongest. I am on the side of
the strongest.
Who's the strongest here? The shaitan.
If God wants me to believe
and the shaitan
stop me from becoming a believer
against the will of God,
so God is
helpless
and weak. So I am with the shaitan.
He is powerful, more powerful than God.
The might as well could not
could not say anything.
He couldn't say anything.
He kept quiet.
Another story
that a bad woman came,
and he left his camel outside, and he
went into the mosque. A thief came and
stole the camel
and ran away.
He came out, started to search for his
camel. He didn't find it.
He saw a man,
pious, righteous,
from the Martazila.
He told him, Sheikh, I have lost my
camel. Ask Allah to bring it back.
So now keep this in mind.
The camel was stolen.
Stealing
is a sin,
major sin,
and it was stolen.
Now was the camel stolen by God's will
or against God's will?
According to the,
he believes only
in one type of the will, which is
the legal,
which is equivalent to love. So Allah doesn't
didn't love the camel to be stolen,
yet it was stolen.
When in reality,
yes, Allah doesn't like the camel to be
stolen,
but it happened according to the universal will
Allah allowed the thief to
steal it,
though he doesn't like it.
So nothing happens in the kingdom of Allah
against his will.
But the,
he doesn't
he doesn't know this.
He knows only will means what Allah loves.
So he raised his hand, and he said,
Allah o
Allah.
Oh, Allah.
You did not will.
See? Because will here means to love according
to his belief.
Oh, Allah, you did not will for the
camel, the she camel of so and so
to be stolen, so bring it back.
You know what happened? The Bedouin
who had the fistula,
pure
fistula,
his nature,
He saved
Abakar,
what
a horrible bullshaker you are.
You are full.
Now for sure,
my chi camel will never come back.
I will never see my chi camel again.
I said, why? What?
I said, listen. What did you say?
He said, oh, Allah, you didn't will for
this camel to be stolen.
So Allah doesn't want the camel. He didn't
will the camel to be stolen,
and someone, the thief,
came and stole it against
the will of God.
That means he is
powerful.
God didn't will it, and he
took it.
So you'll never see it
because he
according to your what you said,
he could not he could not protect it
and stop the thief from stealing it
in the first place. How can you bring
it back to me now?
The
dropped jaws. He couldn't
no. He didn't know what to say.
He didn't know what to say.
Had he understood this issue
correctly,
he would say, oh, Allah bring the camel
of so and so. That's it.
Because it happened according to the universal will
of God because nothing happens
in the kingdom
of Allah Azzawajal.
So
knowledge,
writing,
and will,
And finally,
the creation.
Creation.
No one creates except Allah.
And this also refutes
the Martinsalites
who
who say
man creates
his own action.
We don't create any action.
The creator is Allah.
Allah.
Allah created
you and what you do.
Our deeds are created by Allah, and the
action,
the failed,
needs
or
made up of
the will.
K?
Place,
time, and strength.
K? I decide to pick up something,
so I needed the strength in the muscle.
I decided to pick it up, will,
time,
and place.
And these four elements,
I created none of them.
All these four elements, they
constitute
the or the action.
Which one I create? None.
So the whole thing who created Allah, so
who created my action? Allah.
So man creates nothing. So what did I
do? I used the created strength
and the will
to establish an event.
So that's why I will be questioned before
Allah if I misuse
if I misuse
the free will that Allah
has given me and the strength that he
has given me.
So this is
very important
topic, which is the belief in kaba and
kada,
and always keep these 4
elements in your mind
when you want to
understand it and digest this issue
as they
mention and summarize
these 4 points
in a positive verse says,
So these are the 4.
Knowledge,
writing, will,
and creation.
May Allah
increase our knowledge in the deen. May
Allah bless
us with
the beneficial knowledge.
May Allah
accept our deeds and your deeds.
May Allah
forgive us
our false
mistakes
and ignorance.
And may Allah
keep us remain
steadfast
on this beautiful deen,
and may
Allah
unite our
and unite our hearts
on and may all of you,
my dear brothers
and sisters,
immensely
for your patience
and attendance.
Brothers and sisters,
we will start the question and answers time
now.
Please send in your questions fast if you
have them. Alternatively, you can ask directly.
We have received some already. We will begin
with those inshallah.
So, Sheikh, the first question, assalamu alikum, Sheikh.
Alright. Is it allowed to hit the face
where people are in need to self defense?
You try to avoid the face at the
pops up, 7 said.
Even if those who are
learning,
martial arts,
they should avoid that.
Next.
Next question.
Dear Sheikh, I'm asking about the purpose of
making dua.
Do we make dua because we need Allah's
assistance,
or do we make dua just because we
were ordered to make dua?
We make dua
because Allah told us to call upon him.
We make dua
for our own benefit.
We make
dua to ward off
the
the other
things that are going to happen to us.
And by the dua, Allah,
he
lift these things. That's why
the prophet said,
So
something is coming for
and decree that you are going to fall
sick on this night,
or you will get COVID 19.
And then you make dua and supplicate it.
And this supplication went up.
That thing,
the creed, is falling, and this one is
coming. And now they are
wrestling
and fighting with each other.
So the strongest
will overcome the other.
So that's why the Dua
always keep yourself busy in the state of
Dua,
and don't worry about the response.
Don't worry about the response. I said, I
don't worry.
And worry only only how to make the
Dua. So always be in the state of
the Dua.
And Dua is a in itself.
So when you are calling,
that in itself
is
an active version because you show your
poverty,
your need, your,
your dependence
upon Allah
And if you don't call upon Allah, he
gets angry with you.
As mentioned
in
the
hadith
If you don't ask Allah, Allah gets angry
with you.
Your Lord said call upon me,
and I will respond
to your supplication.
Those who are arrogant
not to call upon me
and not to call me,
means du'ai.
They don't call me.
They will be admitted
to the hellfire in the state of humiliation.
So if you don't call a one, you
are sinful.
The one who doesn't call a one
is sinful,
I hope it is clear to the questioner.
Yes.
Sir. It is clear. Let's go to the
next question.
So the next question.
Sheikh, a woman's father died and now the
walee is her granddad,
but he lives in a different country.
So if the woman wants to get married,
do does she need to bring her granddad
in her country,
or does the guardianship go to the next
one due to distance?
The,
the if the guardian cannot be present,
there's something called give the the
or the power of attorney.
K. So he can appoint somebody else
to act on his behalf.
So and that one will play
the role of the of the guardian
or,
anyone of the the guardians who are around
the
around you, your brother or someone.
K? So he the the guardian can appoint
somebody someone else to
to act on his behalf.
Okay?
Next.
Next question.
What is the Sunnah way of raising the
hands while making dua?
Like this.
Not like this.
Hold like this. Like this. Normal.
K?
You show that you are very, very poor.
You show your poverty, your need towards Allah
And after the dua, you don't wive your
face with it because the hadith of wiving
the face is not authentic,
which is intimidating. Next.
Brothers and sisters, any more questions, please send
them in now.
You can raise your hands also. And just
I'd like to make an announcement insha'Allah.
From this Friday, we will be starting a
new text with Sheikh Salim Al Hamri,
virtues of Islam insha'Allah
by,
Sheikh Mohammed bin Abdul Rahab.
And, please invite all friends and families who
can join since it's starting from the beginning,
inshallah,
at our usual time.
Any more questions? If not, we will conclude
inshallah.
Sheikh, I believe that was the final question.
If you'd like to conclude.
May Allah bless you, bless your family, protect
you, protect your family.
May Allah
accept our deeds and your deeds and may
Allah
keep us remain steadfast in this beautiful deed
till we meet him and he is pleased
with all of us. Amen.
Until we meet insha'allah in the coming session,
I leave you
in Allah's
protection
and company.