The transcript discusses the importance of understanding the definition of mutashaba in the Bible and how it can be used to hold back from any idea or doubt. The speakers explain the meaning of " mutashabih" in the Bible and how it can be used to hold back from any idea or doubt. They also discuss the structure of Arabic sentences, including the importance of following church principles and not following misinformation. The importance of the heart and substance in marriage and the importance of referring to the source of the statement is emphasized.
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Ready when you are.
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Apologies. I have a lot of noise in
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the background.
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You press unmute, sir.
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Islam. I will pass to Mike and this
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to the chef. She can begin
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Dear brothers and sisters in Islam, today is
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our weekly class,
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the virtues of al Islam.
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And we have been talking about the
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methodology
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of the deviant * in a swab,
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the * that went
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astray,
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the characteristics,
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and the features of their methodology,
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which is totally
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different from the methodology
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of the prophet
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his companions, and the 3 generations.
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Among these characteristics that
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they follow,
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the
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and leave the and
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quote
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weak,
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a hadith,
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weak
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sayings of the This
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is one of the features
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of the
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deviant sect.
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They follow the mutashaba.
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We are going to explain what is mutashaba
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and muqam.
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They don't follow the muqam and believe in
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the mutashaba, Aqsa Allah commands.
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Rather, they follow the
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and leave
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the. And, also,
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they base their
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beliefs and their understanding.
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Many cases, the
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and their arguments
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on weak hadith, weak hadith,
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unauthentic
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traditions, unauthentic
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sayings of the past attributed
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to the prophet
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Now what is Muhamakam and what is Mutashab?
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Means it looks it resembles
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linguistically
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something
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that means
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look similar.
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Linguistically, I'm talking.
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This thing looks like this
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because it's very important
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to to know the linguistic meaning
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of the word itself
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because always there will be a link
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between the linguistic,
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the lexical
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meaning,
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and the technical meaning or technical definition and
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the
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linguistic
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meaning.
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And the machan,
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what does the if we go to the
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dictionary and look for the root,
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we find this root
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talked about
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fixing,
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holding back,
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controlling,
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and you'll see all the words that are
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derived from this root.
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Okay,
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they have this common
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denominator
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among them
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to hold back,
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to control,
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to fix.
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For example,
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an Arab poet said,
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talking to another tribe,
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Banu Hanifa,
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He is addressing them and by saying,
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or Ajihala.
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So here, the poet
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is addressing
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this tribe, Beno Hanifa,
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and he is
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asking them,
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requesting them, hold
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back
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your fools,
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your foolish men,
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your fools among you. Hold them back
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because I fear that I might lose my
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control and my temper
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and do something that I don't want to
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do.
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So
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hold them back.
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Control them.
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You
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tell someone,
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lock the door.
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Lock the door.
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Lock the door correctly.
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Make sure that you lock the door.
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The
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bridle of the horse,
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the iron bit
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that you place on the tongue of the
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horse when you pull the reins,
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that
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iron
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bit will
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force the tongue of the horse, will exert
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pressure
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on the tongue of the horse,
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and that's why the horse will
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slow down and stop.
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So that
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the iron bit in the mouth of the
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horse is called hakama.
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Hakama.
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The hakama
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hakama
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because
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it stops the horse.
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It pulls the horse back.
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The Hakum,
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ruling
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or rule,
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because
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you know this is the ruling, so you
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hold back.
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You don't
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cross the limit because you know this is
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the ruling.
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The rule is like that.
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So
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that is from linguistic perspective.
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So
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there
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are
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ayat,
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in
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this case,
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all the Quran is Maqam.
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Maqam means
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here,
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there's
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no flaw in it, no deficiency.
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All the ayaats are maqamat,
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are perfect.
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You cannot find any
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flaw in any aya
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in any sentence.
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Because the Quran is,
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this will
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stop you and prevent you from
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accusing the Quran because all the verses are
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perfect.
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So all the Quran is muqam.
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All the ayaat are muqam in the sense
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of that they are perfect.
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No errors,
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no discrepancies,
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no grammatical mistaken in this in the sentence
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of the structure of the
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ayaat.
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So all the Quran is maqam.
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Kitabunuukimat
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ayaat, who Allah say.
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This Quran,
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the book a book where all its ayaat
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versus aukimat.
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K.
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This Ayat
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are perfect,
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complete,
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free from any flow and effect.
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K. Because when you
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when you close and lock the door perfectly,
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so you know the door is closed perfectly.
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So the Quran
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was
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all the ayat are come out.
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There's no way you where you can sneak
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and find any defect in any ayat.
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Norway.
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Also, the Quran all the ayahs of the
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Quran are.
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In the sense,
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the ayaats, they resemble each other.
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I hope, my dear brothers and sisters,
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that you are taking notes.
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So the ayat also of the Quran, mutashabih,
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mutashabihat.
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The ayat, they resemble and look like
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each other.
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From that perspective,
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the ayat are with the Shah of the
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Quran.
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But the
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definition
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which is used
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by
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the
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theologians,
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the,
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basically, the theologians
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and the
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scholars of Aqidah,
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what they mean by the Muhamkam and Mutashaba
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here,
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they have
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narrow definition
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that
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the markam
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is the clear cut.
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The meaning is very clear.
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Of the aya, it is very clear. It
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is unequivocal.
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The meaning is unequivocal. It's so clear.
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Your Allah, your God is 1. It's clear.
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Muslim.
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Perfect.
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He will hold you back from,
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entertaining
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any other
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idea or that you will doubt
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because the meaning
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is so vivid, so clear.
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So the meaning is so
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clear as they say, self explanatory.
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It's very clear.
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Whereas
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according to the jargon and the terminology
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of the theologians,
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when they say and
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the also in
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the Aluma Quran and the
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scholars of the,
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tafsir, etcetera.
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When they say
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means
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the meaning
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the
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can accept more than
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1,
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convey more than one meaning,
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the.
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So the text lends itself
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to more than one
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interpretation.
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So in that case,
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they call
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it.
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So we have the
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which is.
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The meaning is
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so clear,
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and it's only one meaning.
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Has 1.
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Doesn't mean more than that.
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Whereas the
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which is the unequivocal,
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the cubicle versus
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it can carry more than one meaning.
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For example,
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when Allah talks
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about himself,
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he says,
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praising himself.
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It is we.
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It's
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for now. For now,
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it is for
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plurality,
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because in Arabic, we have singular,
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dual,
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and plural.
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So nahnu is
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lamir aljam,
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plural pronoun.
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So
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Allah talks about himself to say,
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It is us. We
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who sent down the reminder, the dikr,
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the Quran.
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And it is we, us,
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who's going to
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preserve it, protect it.
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So now this we,
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in some context,
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can mean more than 1.
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But here, when Allah talks about himself, this
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is equivalent to what is known in English,
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the royal we.
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The king says, we, the king, we, the
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queen, the royal we.
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Similar to that.
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So what to do
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in order to understand the meaning
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of the
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the exact meaning?
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Like the aya, it is we who sent
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down.
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We put this ayah next to the
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Maqam ayah, the unequivocal verse,
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wa ilahaqum
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ilahuwahit.
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Ulhu Allahu ahad.
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So when we put the verses next to
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each other,
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the meaning of that
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cubical
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verse becomes clear
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that here, this is
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the royal we, Allah praises himself,
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And that's what you should do.
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If you want to understand the meaning of
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the
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you place it next to the maqam,
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then the meaning becomes clear
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because the Quran
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explains each other.
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The ayaat, they explain each other.
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The people who have disease in their heart,
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they will not follow the muqam, and they
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will not place them with a shaba next
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to the muqam. They will follow them with
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a shaba.
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And this what Allah
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says
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in Surat al Imran.
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I am number 7.
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The meaning
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is the one who has revealed to you
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our prophet,
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the book,
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of which some verses
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are and the
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meaning is clear.
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They are the foundation
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of the book.
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The verses that we have to refer to
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in order to understand the meaning of the
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other verses.
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They are the foundation of the book
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while others,
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other verses,
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while others are
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equivocal.
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Those with deviant hearts
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follow
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the
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equivocal
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verses,
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seeking to spread out
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through their false interpretations,
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but none grasp
00:22:37 -->
00:22:39
their full meaning except Allah.
00:22:44 -->
00:22:47
As for those who are grounded in knowledge,
00:22:50 -->
00:22:50
they say,
00:22:51 -->
00:22:53
we believe in this Quran.
00:22:55 -->
00:22:57
It is all from our Lord,
00:22:58 -->
00:23:01
but none will be mindful of this except
00:23:01 -->
00:23:02
people of reason.
00:23:03 -->
00:23:05
Now let us pause and reflect.
00:23:08 -->
00:23:09
So Allah is
00:23:10 -->
00:23:10
saying,
00:23:11 -->
00:23:12
It is he.
00:23:14 -->
00:23:16
He is the one who sent down this
00:23:16 -->
00:23:16
book,
00:23:19 -->
00:23:19
the
00:23:22 -->
00:23:25
book, which means the Quran. The book here,
00:23:26 -->
00:23:27
the Kitab,
00:23:28 -->
00:23:29
define which means the Quran.
00:23:33 -->
00:23:33
Minhu.
00:23:34 -->
00:23:36
So part of this book, the Quran, Ayat
00:23:36 -->
00:23:37
versus
00:23:40 -->
00:23:42
Maqamat. And now by the you should know
00:23:42 -->
00:23:45
the meaning of Maqamat. They are perfect, complete.
00:23:46 -->
00:23:47
The meaning is clear.
00:23:48 -->
00:23:49
They are unequivocal.
00:23:51 -->
00:23:51
Muhammad.
00:23:53 -->
00:23:56
Hunna. So these verses, Hunna Umulkifah. They are
00:23:56 -->
00:23:57
the foundation.
00:24:00 -->
00:24:02
They are the ones that you we need
00:24:03 -->
00:24:05
always to refer to
00:24:06 -->
00:24:09
because they are so clear. The meaning is
00:24:11 -->
00:24:12
made very clear.
00:24:13 -->
00:24:14
No ambiguity
00:24:18 -->
00:24:19
whatsoever.
00:24:35 -->
00:24:35
In the sense,
00:24:36 -->
00:24:39
they can give more than one meaning.
00:24:44 -->
00:24:45
So in this case,
00:24:46 -->
00:24:48
if you want to understand the meaning of
00:24:48 -->
00:24:48
this
00:24:49 -->
00:24:50
ayah, which is
00:24:52 -->
00:24:53
go to the,
00:24:53 -->
00:24:55
place it next to the.
00:24:55 -->
00:24:57
The meaning will become clear.
00:24:58 -->
00:24:59
The Quran
00:25:01 -->
00:25:02
explains each other.
00:25:03 -->
00:25:05
The they explain one another.
00:25:07 -->
00:25:07
For example,
00:25:18 -->
00:25:20
Verily, you have centered down the Quran
00:25:23 -->
00:25:24
on the blessed
00:25:25 -->
00:25:25
night.
00:25:26 -->
00:25:27
What is this
00:25:28 -->
00:25:29
blessed
00:25:29 -->
00:25:32
blessed night? What is it? What is this
00:25:32 -->
00:25:33
night?
00:25:34 -->
00:25:36
So if you take this ayah
00:25:36 -->
00:25:38
and put it next
00:25:41 -->
00:25:41
in.
00:25:42 -->
00:25:44
So now you know the blessed
00:25:45 -->
00:25:47
blessed night is the night of the
00:25:48 -->
00:25:50
That's when the Quran was sent down.
00:25:52 -->
00:25:52
So
00:25:52 -->
00:25:53
it
00:25:53 -->
00:25:54
is.
00:25:56 -->
00:25:57
The meaning becomes clear.
00:26:05 -->
00:26:07
And this ayat mutashah behat
00:26:09 -->
00:26:10
a test
00:26:11 -->
00:26:13
a test for people's iman.
00:26:17 -->
00:26:18
The ones who have
00:26:18 -->
00:26:19
knowledge,
00:26:19 -->
00:26:20
they know
00:26:21 -->
00:26:24
that they have to follow the makam
00:26:25 -->
00:26:26
and understand
00:26:26 -->
00:26:27
the mutashaba
00:26:28 -->
00:26:30
in the light of the makam, then the
00:26:30 -->
00:26:31
meaning becomes clear to them.
00:26:32 -->
00:26:34
But those who have sick heart,
00:26:35 -->
00:26:36
they leave the Ma'am,
00:26:38 -->
00:26:39
k,
00:26:40 -->
00:26:40
then the quizzical
00:26:41 -->
00:26:41
verses,
00:26:42 -->
00:26:44
and they follow the quizzical ones.
00:26:52 -->
00:26:54
So here Allah describes
00:26:55 -->
00:26:56
those who
00:26:56 -->
00:26:57
follow the
00:26:58 -->
00:26:58
equivocal
00:26:59 -->
00:26:59
ayat,
00:27:01 -->
00:27:01
the murtashab.
00:27:03 -->
00:27:04
So they have sick heart.
00:27:05 -->
00:27:06
Zayikh.
00:27:10 -->
00:27:13
So those who have disease in their heart,
00:27:14 -->
00:27:15
sickness in their heart,
00:27:17 -->
00:27:18
deviant heart,
00:27:26 -->
00:27:28
So Allah knows that.
00:27:29 -->
00:27:31
So they leave the Mahkam and they follow
00:27:31 -->
00:27:32
the mutashah.
00:27:38 -->
00:27:38
Why?
00:27:52 -->
00:27:53
So the reason
00:27:53 -->
00:27:55
they leave the Mahkam, one of the mote
00:27:55 -->
00:27:57
sha'aba is to cause fitna.
00:28:02 -->
00:28:02
To
00:28:03 -->
00:28:04
spread doubt
00:28:06 -->
00:28:07
spread
00:28:09 -->
00:28:10
doubt
00:28:10 -->
00:28:12
about the book of Allah.
00:28:17 -->
00:28:19
Let me pause here and give you examples
00:28:19 -->
00:28:20
of
00:28:20 -->
00:28:22
these deviant selves.
00:28:25 -->
00:28:27
Allah subhanahu wa ta'ala says,
00:28:43 -->
00:28:44
Allah
00:28:45 -->
00:28:46
spoke to Moses.
00:28:48 -->
00:28:51
For surety, Allah spoke to Moses.
00:28:55 -->
00:28:56
Musa taqlima. That's why
00:28:57 -->
00:28:57
Allah
00:28:58 -->
00:28:58
mentioned,
00:29:00 -->
00:29:02
and, he and this ayah,
00:29:02 -->
00:29:03
the to
00:29:04 -->
00:29:05
emphasize
00:29:11 -->
00:29:12
k. Why?
00:29:13 -->
00:29:14
To emphasize,
00:29:15 -->
00:29:17
to affirm that he spoke to Moses
00:29:18 -->
00:29:19
because he knows
00:29:20 -->
00:29:22
people will come and deny that he didn't
00:29:22 -->
00:29:22
speak
00:29:23 -->
00:29:24
to Musa,
00:29:24 -->
00:29:27
Moses, alaihis salaam on the Mount Sinai.
00:29:29 -->
00:29:30
That's why he
00:29:31 -->
00:29:33
emphasized it and
00:29:34 -->
00:29:36
mentioned the Mafran Uthlaq
00:29:36 -->
00:29:37
again.
00:29:37 -->
00:29:38
Which
00:29:45 -->
00:29:45
means
00:29:46 -->
00:29:48
most certainly, for sure it be Allah spoke
00:29:48 -->
00:29:49
to Moses.
00:29:52 -->
00:29:54
Now one of the deviant sects
00:29:56 -->
00:29:56
who denies
00:29:57 -->
00:29:58
that Allah spoke,
00:30:03 -->
00:30:03
okay,
00:30:04 -->
00:30:05
came to the one
00:30:06 -->
00:30:07
of the ulama of the Piraha'at,
00:30:09 -->
00:30:11
the recitations of the Quran.
00:30:15 -->
00:30:17
And he said, Sheikh,
00:30:18 -->
00:30:20
I want to read this ayah,
00:30:24 -->
00:30:25
Musa Taklima.
00:30:27 -->
00:30:27
See?
00:30:28 -->
00:30:29
If you don't know Arabic what
00:30:30 -->
00:30:30
to
00:30:31 -->
00:30:33
what he did, the meaning.
00:30:33 -->
00:30:34
Those who know Arabic,
00:30:35 -->
00:30:38
the meaning has totally became different now, changed.
00:30:43 -->
00:30:44
Which means here,
00:30:45 -->
00:30:46
most certainly
00:30:46 -->
00:30:49
Moses spoke to Allah. Not Allah spoke to
00:30:49 -->
00:30:50
Moses.
00:30:51 -->
00:30:52
By just changing the
00:30:56 -->
00:30:57
who?
00:30:58 -->
00:30:59
Musa zaklima.
00:31:00 -->
00:31:02
Allah is the one who spoke to Moses.
00:31:03 -->
00:31:05
But when he read it
00:31:09 -->
00:31:09
Musa,
00:31:11 -->
00:31:12
the klima,
00:31:14 -->
00:31:17
Moses Musa became the subject, the fahl,
00:31:17 -->
00:31:19
the one who who talked, the one who
00:31:19 -->
00:31:20
spoke.
00:31:22 -->
00:31:23
And here,
00:31:27 -->
00:31:29
I will talk about
00:31:30 -->
00:31:32
little bit grammar.
00:31:36 -->
00:31:36
In Arabic,
00:31:39 -->
00:31:40
the structure of the sentence
00:31:41 -->
00:31:42
begins
00:31:45 -->
00:31:46
with the
00:31:46 -->
00:31:46
verb,
00:31:48 -->
00:31:48
subject,
00:31:49 -->
00:31:49
object.
00:31:53 -->
00:31:53
VSO,
00:31:55 -->
00:31:57
verb, subject, object.
00:31:59 -->
00:32:00
K.
00:32:04 -->
00:32:05
The boy ate
00:32:06 -->
00:32:08
the bread the loaf of bread.
00:32:08 -->
00:32:09
And
00:32:10 -->
00:32:11
the file
00:32:13 -->
00:32:15
always will be in the subjective form,
00:32:16 -->
00:32:19
and the sign of the file, the subject,
00:32:19 -->
00:32:21
the doer, is the
00:32:23 -->
00:32:23
Bama.
00:32:25 -->
00:32:25
K?
00:32:27 -->
00:32:28
So.
00:32:35 -->
00:32:37
By this, we see oh, this is the
00:32:38 -->
00:32:40
because we have to raise the question.
00:32:43 -->
00:32:45
Who drank the milk? Who?
00:32:47 -->
00:32:50
So the answer, the boy. So the boy
00:32:50 -->
00:32:51
is the subject
00:32:51 -->
00:32:53
because he's the doer, he's the actor.
00:32:55 -->
00:32:57
So if you want to know the subject,
00:32:59 -->
00:33:00
ask this question, who?
00:33:04 -->
00:33:05
Who did this?
00:33:06 -->
00:33:08
Oh, I did it. So
00:33:09 -->
00:33:10
that's the subject.
00:33:11 -->
00:33:14
So the subject will have the Dhamma,
00:33:17 -->
00:33:18
if it is
00:33:18 -->
00:33:19
individual.
00:33:21 -->
00:33:21
Okay.
00:33:23 -->
00:33:25
Or if it is yama, takseer,
00:33:25 -->
00:33:26
plural.
00:33:30 -->
00:33:32
If it is dual, it will have
00:33:33 -->
00:33:33
the alif.
00:33:37 -->
00:33:38
Like,
00:33:38 -->
00:33:39
11.
00:33:46 -->
00:33:47
Here. The alpha noon.
00:33:52 -->
00:33:53
Noon.
00:33:54 -->
00:33:55
11. Yeah.
00:33:56 -->
00:33:56
The boys.
00:33:57 -->
00:33:59
So the boys drank the milk.
00:34:04 -->
00:34:05
Or sometime,
00:34:05 -->
00:34:06
it will be
00:34:06 -->
00:34:07
the
00:34:07 -->
00:34:08
and
00:34:09 -->
00:34:09
noon.
00:34:10 -->
00:34:12
Yeah. And Musafirun,
00:34:13 -->
00:34:14
the travelers
00:34:14 -->
00:34:15
arrived.
00:34:15 -->
00:34:18
So here, who came? The Musafirun.
00:34:18 -->
00:34:21
Marfur. But this is with the because
00:34:21 -->
00:34:22
this is Yamamudakarsalim.
00:34:24 -->
00:34:24
Anyway,
00:34:24 -->
00:34:25
enough.
00:34:27 -->
00:34:29
So the sentence in Arabic
00:34:30 -->
00:34:33
begins with the verb, the subject,
00:34:33 -->
00:34:34
the object.
00:34:35 -->
00:34:37
This is normally the structure.
00:34:39 -->
00:34:41
And we know the style
00:34:42 -->
00:34:44
by the look. We look for the or
00:34:45 -->
00:34:45
the
00:34:46 -->
00:34:46
or the
00:34:47 -->
00:34:49
so we know the subject.
00:34:50 -->
00:34:52
But now I'll give you an example.
00:34:53 -->
00:34:54
This is
00:34:54 -->
00:34:55
when
00:34:56 -->
00:34:58
the subject is a noun,
00:34:58 -->
00:35:00
ends with the alif.
00:35:03 -->
00:35:03
Alif.
00:35:05 -->
00:35:07
Alif, Al Masula.
00:35:08 -->
00:35:09
Like Musa,
00:35:10 -->
00:35:10
Aisa,
00:35:13 -->
00:35:14
Musa, Aisa.
00:35:15 -->
00:35:17
When there is an olive, it is difficult
00:35:17 -->
00:35:18
to pronounce
00:35:19 -->
00:35:20
the gamma,
00:35:21 -->
00:35:22
the first half,
00:35:23 -->
00:35:23
the kashr
00:35:24 -->
00:35:24
cannot.
00:35:26 -->
00:35:27
So I say
00:35:30 -->
00:35:31
Musa
00:35:33 -->
00:35:34
Musa. Oh, Musa Musa.
00:35:36 -->
00:35:39
I will only know from the structure. Oh,
00:35:39 -->
00:35:40
here, it is the subject.
00:35:41 -->
00:35:41
Here,
00:35:42 -->
00:35:44
it is an object,
00:35:45 -->
00:35:47
but the sign,
00:35:47 -->
00:35:49
they cannot be shown.
00:35:50 -->
00:35:52
Now let us say
00:35:53 -->
00:35:55
and you know why I I am mentioning
00:35:55 -->
00:35:57
this because I'll come back to the.
00:35:59 -->
00:36:01
Let's say you have 2
00:36:03 -->
00:36:05
individuals, 2 persons. 1
00:36:05 -->
00:36:07
of them, his name is Musa,
00:36:08 -->
00:36:10
and the other one, his name is Isa.
00:36:10 -->
00:36:11
2 individuals,
00:36:11 -->
00:36:13
not the prophets. No.
00:36:14 -->
00:36:16
So if we say,
00:36:17 -->
00:36:18
Baraba
00:36:18 -->
00:36:19
Musa, Esa.
00:36:22 -->
00:36:22
Baraba
00:36:23 -->
00:36:24
Musa, Esa.
00:36:30 -->
00:36:31
Now
00:36:31 -->
00:36:33
which one is the subject? Which one is
00:36:33 -->
00:36:34
the object?
00:36:36 -->
00:36:38
I cannot see the number.
00:36:42 -->
00:36:44
So what should I do in this case?
00:36:46 -->
00:36:47
I apply the rule.
00:36:50 -->
00:36:50
Sub
00:36:51 -->
00:36:52
verb, subject, object.
00:36:54 -->
00:36:56
So what is the word came after
00:36:56 -->
00:36:59
Baraba and Musa? So Musa must be the
00:36:59 -->
00:37:00
subject,
00:37:00 -->
00:37:01
and Riza
00:37:02 -->
00:37:03
will be the object.
00:37:04 -->
00:37:05
So I have to apply the rule and
00:37:05 -->
00:37:06
follow the rule.
00:37:10 -->
00:37:11
In case that
00:37:11 -->
00:37:13
I cannot differentiate
00:37:13 -->
00:37:16
unless they follow this rule and apply it.
00:37:21 -->
00:37:24
So now coming through that why that guy
00:37:24 -->
00:37:25
from the,
00:37:26 -->
00:37:29
he requested the and he said, I want
00:37:29 -->
00:37:30
to read.
00:37:33 -->
00:37:34
Musa
00:37:34 -->
00:37:34
Hakleen.
00:37:40 -->
00:37:40
K.
00:37:41 -->
00:37:42
Because in Arabic,
00:37:45 -->
00:37:46
you can
00:37:47 -->
00:37:49
bring the objects before the subject.
00:37:54 -->
00:37:55
You can bring the objects
00:37:56 -->
00:37:57
before the subject,
00:37:58 -->
00:37:59
like in the Quran.
00:38:01 -->
00:38:01
Iyaka
00:38:03 -->
00:38:04
na budu.
00:38:06 -->
00:38:07
So Iyaka here,
00:38:08 -->
00:38:09
the pronoun
00:38:09 -->
00:38:10
is the
00:38:10 -->
00:38:11
the object,
00:38:15 -->
00:38:15
and
00:38:16 -->
00:38:18
is the verb,
00:38:19 -->
00:38:20
and the
00:38:20 -->
00:38:21
the subject
00:38:21 -->
00:38:24
is the nun, we.
00:38:24 -->
00:38:25
We worship you.
00:38:28 -->
00:38:30
And keep in mind, my dear brothers and
00:38:30 -->
00:38:30
sisters,
00:38:33 -->
00:38:33
every subject
00:38:34 -->
00:38:35
in Arabic
00:38:37 -->
00:38:39
sorry. Every verb in Arabic,
00:38:40 -->
00:38:42
either the subject is,
00:38:44 -->
00:38:44
visible
00:38:45 -->
00:38:47
that comes after after it or embedded
00:38:48 -->
00:38:48
implied
00:38:49 -->
00:38:49
in it.
00:38:50 -->
00:38:51
Like,
00:38:52 -->
00:38:54
the subject is embedded implied,
00:38:55 -->
00:38:55
which means
00:38:56 -->
00:38:57
we worship
00:38:58 -->
00:39:00
you. So in Arabic, you can
00:39:02 -->
00:39:03
mention the subject
00:39:03 -->
00:39:06
the object before the verb and the subject
00:39:06 -->
00:39:06
like.
00:39:08 -->
00:39:11
And in that case, why this should happen
00:39:13 -->
00:39:14
for lithotic
00:39:14 -->
00:39:15
purpose.
00:39:17 -->
00:39:17
K.
00:39:19 -->
00:39:20
And it denotes
00:39:23 -->
00:39:24
the confinement
00:39:24 -->
00:39:27
and limitation. So it is only you only
00:39:27 -->
00:39:28
you
00:39:30 -->
00:39:32
we worship. That's why it is translated, it's
00:39:32 -->
00:39:34
only you we worship
00:39:34 -->
00:39:36
because the object
00:39:36 -->
00:39:37
was mentioned
00:39:38 -->
00:39:38
before
00:39:38 -->
00:39:40
the verb and the subject.
00:39:41 -->
00:39:41
That is
00:39:46 -->
00:39:46
a style
00:39:47 -->
00:39:48
in the Arabic language,
00:39:49 -->
00:39:50
and that's permissible
00:39:51 -->
00:39:53
That I can mention,
00:39:53 -->
00:39:54
bring
00:39:54 -->
00:39:55
the object
00:39:56 -->
00:39:57
and place it before
00:39:58 -->
00:39:59
the subject.
00:40:02 -->
00:40:02
Normally,
00:40:04 -->
00:40:04
verb
00:40:05 -->
00:40:06
subject,
00:40:09 -->
00:40:11
but sometimes, I can bring them
00:40:12 -->
00:40:15
the object before the subject, the.
00:40:17 -->
00:40:18
And one condition,
00:40:19 -->
00:40:20
providing
00:40:21 -->
00:40:23
that there will not be confusion
00:40:23 -->
00:40:25
and no ambiguity.
00:40:31 -->
00:40:32
In the case,
00:40:33 -->
00:40:36
Baraba Musa Isa, I cannot do that
00:40:37 -->
00:40:37
because
00:40:38 -->
00:40:40
the reader will be confused
00:40:40 -->
00:40:41
if I say Baraba
00:40:42 -->
00:40:43
Musa Isa.
00:40:44 -->
00:40:45
I don't know
00:40:47 -->
00:40:48
which one is the
00:40:50 -->
00:40:53
the subject, which one is the object because
00:40:53 -->
00:40:54
there's no
00:40:54 -->
00:40:57
sign. There's no alamah. There's no mark.
00:40:59 -->
00:41:01
So in order to avoid this,
00:41:02 -->
00:41:05
you have to apply the rule and stick
00:41:05 -->
00:41:05
to it.
00:41:06 -->
00:41:08
Verb, subject, object
00:41:08 -->
00:41:09
are.
00:41:09 -->
00:41:12
So the subject must be Musa alaihis salaam.
00:41:13 -->
00:41:14
Musa in this
00:41:14 -->
00:41:16
here in in this context,
00:41:17 -->
00:41:19
and our example is not the prophet,
00:41:20 -->
00:41:22
but the name Musa alaihis
00:41:23 -->
00:41:23
Musa.
00:41:25 -->
00:41:27
See, my tongue is used to say always
00:41:27 -->
00:41:28
to say.
00:41:30 -->
00:41:31
So Musa here,
00:41:33 -->
00:41:36
So Musa is the file, the subject, and
00:41:36 -->
00:41:39
Isa is the object because I have to
00:41:39 -->
00:41:40
apply the rule.
00:41:41 -->
00:41:42
The,
00:41:43 -->
00:41:45
the one who's from the,
00:41:45 -->
00:41:46
he asked
00:41:48 -->
00:41:49
the,
00:41:51 -->
00:41:54
the sheikh who was teaching the recitation,
00:41:58 -->
00:42:00
the he told him, I want to read
00:42:02 -->
00:42:03
Musa.
00:42:07 -->
00:42:08
Musa. In the Ayahu,
00:42:09 -->
00:42:10
Musa
00:42:11 -->
00:42:14
the Musa was the object, and Allah is
00:42:14 -->
00:42:15
the subject.
00:42:16 -->
00:42:17
But he reversed. He said,
00:42:19 -->
00:42:20
Musa
00:42:20 -->
00:42:23
So Musa here becomes the subject,
00:42:23 -->
00:42:26
and the word Rav Gul Jalalah became the
00:42:26 -->
00:42:27
object,
00:42:28 -->
00:42:29
the word Allah.
00:42:30 -->
00:42:32
So the one who spoke in that case
00:42:32 -->
00:42:35
is only Musa. Say, we have no problem.
00:42:35 -->
00:42:37
Yes. Musa spoke to Allah.
00:42:38 -->
00:42:40
Why did he do that?
00:42:40 -->
00:42:41
Because he doesn't believe
00:42:42 -->
00:42:43
that Allah spoke.
00:42:44 -->
00:42:46
So the sheikh told him,
00:42:48 -->
00:42:49
for the sake of argument,
00:42:51 -->
00:42:55
let us assume that we accept this, and
00:42:55 -->
00:42:56
we read the ayah.
00:43:01 -->
00:43:03
What are you going to do with this
00:43:03 -->
00:43:04
ayah?
00:43:19 -->
00:43:20
What can you do about it?
00:43:21 -->
00:43:22
Can't do anything.
00:43:30 -->
00:43:31
And when
00:43:31 -->
00:43:34
Moses came to the planted
00:43:35 -->
00:43:37
place, the Mount of Sinai,
00:43:42 -->
00:43:43
who spoke to him?
00:43:44 -->
00:43:44
His
00:43:45 -->
00:43:45
lord.
00:43:47 -->
00:43:49
So those who have the disease in their
00:43:49 -->
00:43:50
hearts,
00:43:51 -->
00:43:52
they will leave the markam
00:43:53 -->
00:43:54
and follow them with a
00:43:57 -->
00:43:58
mentioned them.
00:44:06 -->
00:44:08
To spread doubt through their false interpretations.
00:44:23 -->
00:44:23
The word,
00:44:31 -->
00:44:33
it means tafsir,
00:44:34 -->
00:44:35
and this is
00:44:36 -->
00:44:37
always
00:44:40 -->
00:44:40
the,
00:44:41 -->
00:44:42
used
00:44:42 -->
00:44:43
by Imam
00:44:44 -->
00:44:45
in his tafsir.
00:44:50 -->
00:44:51
Means tafsiral aya.
00:44:53 -->
00:44:54
And that is what the prophet
00:44:55 -->
00:44:55
said
00:44:56 -->
00:44:57
then, pray for Ibn Abbas
00:44:58 -->
00:44:59
by
00:45:02 -->
00:45:03
saying,
00:45:06 -->
00:45:07
Oh, Allah.
00:45:10 -->
00:45:12
Give him the understanding,
00:45:12 -->
00:45:14
the profound knowledge of
00:45:15 -->
00:45:16
knowing the deen.
00:45:21 -->
00:45:22
And teach him
00:45:23 -->
00:45:24
that. Means the.
00:45:28 -->
00:45:31
You know, it means the tafsir of the
00:45:31 -->
00:45:32
Quran.
00:45:34 -->
00:45:35
Also,
00:45:35 -->
00:45:37
another meaning of the tafsir
00:45:38 -->
00:45:40
is the fulfillment
00:45:42 -->
00:45:44
and the final phase
00:45:44 -->
00:45:46
and final stage of something.
00:45:48 -->
00:45:50
Your reading Surat uses
00:45:54 -->
00:45:55
the actual the actualization
00:45:58 -->
00:45:59
of what was mentioned,
00:46:01 -->
00:46:03
the fulfillment of it.
00:46:03 -->
00:46:05
In Surat Yusuf, alaihis salaam.
00:46:06 -->
00:46:08
See the reason my dear brothers and sister,
00:46:08 -->
00:46:09
maybe you feel
00:46:11 -->
00:46:13
we go a little bit deep, but I
00:46:13 -->
00:46:15
assume that they have been with you now
00:46:15 -->
00:46:17
for a long time. They are the you
00:46:17 -->
00:46:18
are students of knowledge.
00:46:22 -->
00:46:24
Allah mentioned to Surat Yousef in the beginning
00:46:24 -->
00:46:27
when Mu Yousef, he
00:46:28 -->
00:46:28
saw
00:46:29 -->
00:46:31
had the dream, the vision,
00:46:32 -->
00:46:34
and he said, in the right I had
00:46:34 -->
00:46:35
the.
00:46:38 -->
00:46:39
That's what he saw
00:46:40 -->
00:46:41
in his dream.
00:46:41 -->
00:46:43
In the dream he saw,
00:46:45 -->
00:46:46
11 planets
00:46:48 -->
00:46:50
and the sun and the moon frustrating
00:46:51 -->
00:46:53
before him. That's what he saw.
00:46:53 -->
00:46:55
That was in the beginning when he was
00:46:55 -->
00:46:56
with his father,
00:46:57 -->
00:46:57
young.
00:46:59 -->
00:47:01
That's why his father told him, don't relate
00:47:03 -->
00:47:05
this vision, this dream to your brothers.
00:47:06 -->
00:47:08
And you know what happened to to,
00:47:09 -->
00:47:10
Yusuf alaihi salaam,
00:47:11 -->
00:47:14
and he was thrown into the well and
00:47:14 -->
00:47:17
was picked up from the well, sold in
00:47:17 -->
00:47:18
Egypt. You know, all that.
00:47:20 -->
00:47:21
And then he became the
00:47:23 -->
00:47:24
governor
00:47:25 -->
00:47:28
or a man in the in the state,
00:47:31 -->
00:47:33
and then he brought his family
00:47:36 -->
00:47:36
to Egypt.
00:47:39 -->
00:47:40
And now they prostrated
00:47:41 -->
00:47:42
before him.
00:47:44 -->
00:47:47
And that was permissible in the Sharia law
00:47:47 -->
00:47:47
of
00:47:48 -->
00:47:49
Yusuf alaihis salaam.
00:47:50 -->
00:47:53
It's haram for us in Islam to per
00:47:53 -->
00:47:55
se because this is obligated
00:47:56 -->
00:47:56
ruling.
00:47:58 -->
00:48:01
In the Sharia, the law of Yusuf, it
00:48:01 -->
00:48:01
was principle.
00:48:04 -->
00:48:05
So their his brothers,
00:48:06 -->
00:48:07
they're 11.
00:48:07 -->
00:48:08
The planets,
00:48:08 -->
00:48:09
the kawakkid,
00:48:10 -->
00:48:11
they were not kawakkid.
00:48:11 -->
00:48:13
They were human beings.
00:48:16 -->
00:48:17
The sun and the moon
00:48:19 -->
00:48:19
symbolized
00:48:20 -->
00:48:23
his father and his mother, and he raised
00:48:23 -->
00:48:24
his parents on the throne.
00:48:25 -->
00:48:25
Now
00:48:26 -->
00:48:27
when that happened,
00:48:28 -->
00:48:29
Yusuf
00:48:30 -->
00:48:32
said, this is the the wheel
00:48:35 -->
00:48:38
this is the the wheel of my dream,
00:48:40 -->
00:48:42
which means the fulfillment of it,
00:48:42 -->
00:48:43
the the actualization
00:48:44 -->
00:48:47
of it, the real interpretation of it. This
00:48:47 -->
00:48:50
is the will now when it happened.
00:48:52 -->
00:48:52
Now we
00:48:54 -->
00:48:56
see the meaning, and now it is clear
00:48:56 -->
00:48:59
that the the the planets are my brothers.
00:49:01 -->
00:49:03
The moon, my mother. The sun is my
00:49:03 -->
00:49:04
father.
00:49:07 -->
00:49:10
K. So that is another meaning of the
00:49:10 -->
00:49:10
Ta'wil.
00:49:12 -->
00:49:13
So the Ta'wil,
00:49:14 -->
00:49:15
which means the seer
00:49:17 -->
00:49:17
or
00:49:18 -->
00:49:20
the fulfillment and actualization
00:49:20 -->
00:49:22
of what is mentioned before.
00:49:24 -->
00:49:25
So Allah said,
00:49:25 -->
00:49:26
they
00:49:26 -->
00:49:28
resort and they follow the
00:49:29 -->
00:49:30
and leave the markah
00:49:31 -->
00:49:32
seeking by that
00:49:33 -->
00:49:34
to cause fitna
00:49:35 -->
00:49:36
and to
00:49:37 -->
00:49:39
arrive at when
00:49:41 -->
00:49:41
they
00:49:42 -->
00:49:46
don't have the tools that entitle them to
00:49:46 -->
00:49:46
know.
00:49:50 -->
00:49:51
That's all I said.
00:49:55 -->
00:49:57
And if you open the Quran in front
00:49:57 -->
00:49:59
of you, you will find
00:50:08 -->
00:50:10
Salah Salah and Salah.
00:50:11 -->
00:50:12
And in some Mus'af,
00:50:15 -->
00:50:17
you'll find small mean,
00:50:18 -->
00:50:19
means you have to pause
00:50:20 -->
00:50:20
here.
00:50:23 -->
00:50:23
So here,
00:50:27 -->
00:50:28
means
00:50:28 -->
00:50:29
a lock for
00:50:31 -->
00:50:32
to pose here
00:50:33 -->
00:50:34
is highly recommended.
00:50:37 -->
00:50:40
But if you find meem in some
00:50:40 -->
00:50:42
you find meem, small meem,
00:50:43 -->
00:50:45
which means you have to
00:50:45 -->
00:50:47
the posing is
00:50:47 -->
00:50:48
obligatory.
00:50:51 -->
00:50:52
You have to stop. Pause.
00:50:53 -->
00:50:53
Why?
00:50:55 -->
00:50:56
Because if you continue
00:50:58 -->
00:50:58
the reading,
00:51:00 -->
00:51:01
for example,
00:51:08 -->
00:51:09
the meaning here
00:51:10 -->
00:51:13
when you continue the meaning without posing
00:51:19 -->
00:51:20
because if you pause here,
00:51:21 -->
00:51:22
that means
00:51:26 -->
00:51:28
But if we continue,
00:51:28 -->
00:51:29
then
00:51:31 -->
00:51:33
the people who are
00:51:33 -->
00:51:35
deeply rooted in knowledge,
00:51:35 -->
00:51:38
they also know it's that wheel. So there
00:51:38 -->
00:51:39
are two ways of.
00:51:42 -->
00:51:43
One mode of the recitation
00:51:44 -->
00:51:45
that you pause.
00:51:47 -->
00:51:48
And in that case,
00:51:48 -->
00:51:51
only Allah knows it's the wheel. And the
00:51:51 -->
00:51:53
wheel in this case, it means
00:51:56 -->
00:51:56
the actualization
00:51:57 -->
00:51:57
of it
00:51:58 -->
00:52:00
and the fulfillment of it,
00:52:01 -->
00:52:03
and that is no one knows except Allah.
00:52:06 -->
00:52:08
And according to the
00:52:09 -->
00:52:11
if we continue the reading,
00:52:13 -->
00:52:16
that means here that with the tafsir and
00:52:16 -->
00:52:18
the scholars, they know the tafsir. So there
00:52:18 -->
00:52:19
is no contradiction.
00:52:20 -->
00:52:22
So there are 2 different meanings.
00:52:24 -->
00:52:25
Allah said,
00:52:28 -->
00:52:30
So there is
00:52:30 -->
00:52:32
I have to stop. In this case, that
00:52:32 -->
00:52:33
that will hit me
00:52:34 -->
00:52:36
what will be the fulfillment and the true
00:52:36 -->
00:52:38
meaning of it, only Allah knows.
00:52:40 -->
00:52:41
And if I continue
00:52:42 -->
00:52:44
the other way and mode of reading,
00:52:45 -->
00:52:46
that means here,
00:52:47 -->
00:52:50
the scholars also, they know it's and it
00:52:50 -->
00:52:50
in this
00:52:51 -->
00:52:54
case, it means that as the prophet
00:52:54 -->
00:52:55
said,
00:52:55 -->
00:52:56
and pray for
00:52:56 -->
00:52:57
his cousin,
00:53:17 -->
00:53:18
So Allah said,
00:53:19 -->
00:53:21
as for those who
00:53:21 -->
00:53:24
those well grounded in knowledge,
00:53:25 -->
00:53:25
they say,
00:53:29 -->
00:53:30
We believe in all of it, all the
00:53:30 -->
00:53:31
Quran.
00:53:33 -->
00:53:35
We believe in this Quran.
00:53:36 -->
00:53:38
It is all from our
00:53:39 -->
00:53:40
from our lord.
00:53:50 -->
00:53:51
The people of
00:53:52 -->
00:53:53
Al Baab,
00:53:54 -->
00:53:54
minds.
00:53:55 -->
00:53:58
But none will be mindful of this except
00:53:58 -->
00:54:00
people of reason, people of
00:54:00 -->
00:54:01
minds.
00:54:03 -->
00:54:06
Then the ayah to follow number 8 in
00:54:06 -->
00:54:07
Surat Al Imran,
00:54:08 -->
00:54:09
Allah said
00:54:10 -->
00:54:11
that
00:54:12 -->
00:54:13
this is du'a,
00:54:14 -->
00:54:15
that those
00:54:16 -->
00:54:16
who are
00:54:18 -->
00:54:21
grounded well and deeply rooted
00:54:21 -->
00:54:22
rooted,
00:54:22 -->
00:54:23
well established,
00:54:24 -->
00:54:25
well versed, the scholar
00:54:33 -->
00:54:33
They
00:54:52 -->
00:54:53
They say, our lord, do
00:54:54 -->
00:54:55
not let
00:54:55 -->
00:54:56
our hearts
00:54:57 -->
00:54:57
deviate
00:54:58 -->
00:55:00
after you have guided us.
00:55:01 -->
00:55:04
Grant us your mercy. You are indeed the
00:55:04 -->
00:55:04
giver
00:55:05 -->
00:55:06
of all bounties.
00:55:10 -->
00:55:11
And this we should always
00:55:13 -->
00:55:15
pay in your salawat. This is ayah is
00:55:15 -->
00:55:17
dua. You can say it even in your
00:55:17 -->
00:55:18
sujood.
00:55:19 -->
00:55:20
It is a dua.
00:55:25 -->
00:55:27
Do not let our hearts deviate
00:55:28 -->
00:55:30
from the sage, from the haqq.
00:55:33 -->
00:55:34
After you have
00:55:35 -->
00:55:36
guided us.
00:55:40 -->
00:55:41
Means give us.
00:55:42 -->
00:55:43
From your presence,
00:55:44 -->
00:55:45
from your
00:55:45 -->
00:55:47
mercy. Give us mercy.
00:55:49 -->
00:55:50
From you.
00:55:51 -->
00:55:53
Cover your mercy on us.
00:55:57 -->
00:55:59
Most certainly, you are the giver.
00:56:00 -->
00:56:01
You are the bestower
00:56:04 -->
00:56:05
of all blessings,
00:56:05 -->
00:56:06
all bounties.
00:56:09 -->
00:56:10
And then they continued
00:56:12 -->
00:56:13
paying to Allah,
00:56:14 -->
00:56:16
the I number 9.
00:56:28 -->
00:56:29
Oh lord,
00:56:29 -->
00:56:32
you will certainly gather all humanity
00:56:33 -->
00:56:34
for the promised day
00:56:35 -->
00:56:38
about which there's no doubt.
00:56:39 -->
00:56:40
Surely, Allah
00:56:40 -->
00:56:41
does not break
00:56:42 -->
00:56:43
his promise.
00:56:45 -->
00:56:45
So
00:56:46 -->
00:56:47
so this is one feature,
00:56:49 -->
00:56:50
one characteristic
00:56:52 -->
00:56:53
of the people
00:56:55 -->
00:56:56
misguided ones.
00:56:57 -->
00:56:59
They follow them with the,
00:56:59 -->
00:57:00
and they leave the.
00:57:04 -->
00:57:05
They leave the Muhamkam.
00:57:06 -->
00:57:07
They leave the ayaat
00:57:09 -->
00:57:10
that ask
00:57:11 -->
00:57:12
clearly asking them
00:57:14 -->
00:57:14
to
00:57:15 -->
00:57:17
worship Allah alone.
00:57:22 -->
00:57:24
And they don't follow them.
00:57:25 -->
00:57:27
They don't follow the ayat that
00:57:27 -->
00:57:29
clearly ask them to
00:57:29 -->
00:57:31
worship him alone without associating
00:57:32 -->
00:57:33
any partner.
00:57:34 -->
00:57:36
And they commit shirk.
00:57:40 -->
00:57:41
They leave
00:57:42 -->
00:57:43
what Allah says,
00:57:55 -->
00:57:56
Very clear.
00:58:00 -->
00:58:01
All say,
00:58:04 -->
00:58:05
my salah, my prayers.
00:58:09 -->
00:58:10
And my sacrifice.
00:58:13 -->
00:58:14
And my life.
00:58:15 -->
00:58:16
And my death.
00:58:19 -->
00:58:20
For Allah.
00:58:21 -->
00:58:22
Only Allah.
00:58:23 -->
00:58:23
No pardon.
00:58:40 -->
00:58:40
Again,
00:58:41 -->
00:58:42
I add
00:58:42 -->
00:58:44
verses very clear.
00:58:47 -->
00:58:49
Verily, we have given you the cult,
00:58:50 -->
00:58:52
which is the river in the jungle.
00:58:54 -->
00:58:55
So pray
00:58:56 -->
00:58:57
and to your lord.
00:58:59 -->
00:59:02
Your prayers should be offered to your lord.
00:59:02 -->
00:59:03
Your obtikar,
00:59:04 -->
00:59:05
one hub,
00:59:05 -->
00:59:06
and
00:59:07 -->
00:59:10
offer your sacrifices to him only.
00:59:12 -->
00:59:13
Oh, and it's clear.
00:59:19 -->
00:59:19
K?
00:59:20 -->
00:59:21
That's why Allah
00:59:22 -->
00:59:25
the subject the object came before the subject
00:59:25 -->
00:59:26
and the verb.
00:59:27 -->
00:59:28
Why?
00:59:28 -->
00:59:29
Which means
00:59:31 -->
00:59:31
to limit.
00:59:32 -->
00:59:34
That it is only Allah you worship,
00:59:35 -->
00:59:36
no other deities,
00:59:38 -->
00:59:38
exclusively
00:59:39 -->
00:59:39
Allah,
00:59:40 -->
00:59:42
and you reject the all false deities.
00:59:44 -->
00:59:46
Only you will worship, iyakanam.
00:59:49 -->
00:59:50
What iyakanam?
00:59:50 -->
00:59:51
It is only you
00:59:52 -->
00:59:53
we ask for help.
00:59:55 -->
00:59:57
So the ayat, so out of the Quran,
00:59:57 -->
00:59:58
to read.
01:00:00 -->
01:00:01
They live that.
01:00:04 -->
01:00:07
And they try to find anything
01:00:10 -->
01:00:11
so that they can
01:00:12 -->
01:00:13
cling to,
01:00:15 -->
01:00:17
like, a drowning person.
01:00:17 -->
01:00:20
He clings to a stroke. Stroke will not
01:00:20 -->
01:00:21
save you from drowning.
01:00:26 -->
01:00:27
So you'll hear them.
01:00:32 -->
01:00:33
They leave the ayat,
01:00:34 -->
01:00:37
and they try to find any ayah
01:00:38 -->
01:00:39
that they think
01:00:40 -->
01:00:40
will
01:00:41 -->
01:00:42
support
01:00:42 -->
01:00:44
their hirk, they believe.
01:00:45 -->
01:00:45
And
01:00:46 -->
01:00:47
seek
01:00:50 -->
01:00:52
And they say the is the prophet
01:00:53 -->
01:00:54
So he
01:00:54 -->
01:00:54
is,
01:00:55 -->
01:00:56
our means
01:00:56 -->
01:00:57
to Allah.
01:00:57 -->
01:01:00
So we ask him we call him.
01:01:05 -->
01:01:07
When is the meaning of the waseelah here?
01:01:08 -->
01:01:10
It's clear. What is the waseelah that will
01:01:10 -->
01:01:12
bring you close to Allah?
01:01:12 -->
01:01:13
The good deeds.
01:01:16 -->
01:01:18
So Allah is saying,
01:01:18 -->
01:01:20
that seek what will bring you close to
01:01:20 -->
01:01:21
me.
01:01:24 -->
01:01:25
So the here,
01:01:26 -->
01:01:28
the means that will bring you
01:01:28 -->
01:01:29
close to Allah
01:01:30 -->
01:01:31
by obeying him,
01:01:32 -->
01:01:34
and do the dues and leave the don't.
01:01:34 -->
01:01:35
So that's the meaning of.
01:01:45 -->
01:01:47
They want to get close to you. So
01:01:47 -->
01:01:49
how to get close? As and Allah said,
01:01:58 -->
01:01:59
See the Arabic.
01:02:00 -->
01:02:01
The Arabic the if you don't know Arabic,
01:02:01 -->
01:02:04
you know the meaning. That's why the sahaba,
01:02:04 -->
01:02:06
they know the meaning of the ayah.
01:02:09 -->
01:02:10
Men, they have.
01:02:12 -->
01:02:14
They want to get close to you. They
01:02:14 -->
01:02:15
want to get near to you.
01:02:17 -->
01:02:18
They want to marry you
01:02:20 -->
01:02:22
because the is to draw near and get
01:02:22 -->
01:02:23
close.
01:02:25 -->
01:02:27
So what does the means that will bring
01:02:27 -->
01:02:28
you close to Allah?
01:02:28 -->
01:02:30
By obeying him
01:02:31 -->
01:02:32
and by
01:02:34 -->
01:02:35
fulfilling the and
01:02:36 -->
01:02:38
leaving the shirk. Shirk will not bring you
01:02:38 -->
01:02:39
close to
01:02:45 -->
01:02:48
So when they propose to you, the hababi
01:02:50 -->
01:02:51
means but thekhivab,
01:02:52 -->
01:02:52
the henna.
01:02:53 -->
01:02:54
So you look
01:02:54 -->
01:02:55
presentable.
01:02:57 -->
01:02:59
Well, now men are proposing.
01:03:01 -->
01:03:02
So
01:03:05 -->
01:03:07
and apply the in your eyes
01:03:07 -->
01:03:08
to look
01:03:11 -->
01:03:13
beautiful. So they will see that is the
01:03:13 -->
01:03:15
good deeds that will bring you close to
01:03:15 -->
01:03:16
Allah.
01:03:18 -->
01:03:19
Not that you
01:03:19 -->
01:03:20
ask the prophet
01:03:21 -->
01:03:22
or, oh, Abdukadir,
01:03:23 -->
01:03:24
etcetera.
01:03:25 -->
01:03:26
K?
01:03:26 -->
01:03:27
Because Allah
01:03:27 -->
01:03:28
said,
01:03:35 -->
01:03:35
only me.
01:03:36 -->
01:03:38
He didn't say call the prophet
01:03:38 -->
01:03:39
No.
01:03:41 -->
01:03:42
So the Quran is clear.
01:03:57 -->
01:03:58
And your lord said,
01:03:59 -->
01:04:01
call upon me, not only me.
01:04:05 -->
01:04:07
I will answer. I will respond to your
01:04:07 -->
01:04:07
supplications.
01:04:11 -->
01:04:12
Those who are arrogant
01:04:14 -->
01:04:15
to call me alone,
01:04:16 -->
01:04:16
I'm Ibadafi.
01:04:17 -->
01:04:19
They don't want to call me alone. Ibadah.
01:04:19 -->
01:04:20
Allah calls the dua Ibadah.
01:04:22 -->
01:04:24
If you call other than Allah, you are
01:04:24 -->
01:04:26
worshipping other than Allah. You are a casual
01:04:26 -->
01:04:27
Muslim.
01:04:27 -->
01:04:28
You're not a Muslim.
01:04:29 -->
01:04:31
This is make your COVID takes you out
01:04:31 -->
01:04:31
of
01:04:35 -->
01:04:35
Islam. Out of
01:04:41 -->
01:04:41
Islam.
01:04:43 -->
01:04:46
They will be cast into the hellfire.
01:04:46 -->
01:04:48
They will be admitted to the hellfire in
01:04:48 -->
01:04:50
a state of humiliation.
01:05:04 -->
01:05:06
And when my servants,
01:05:07 -->
01:05:08
oh, Muhammad
01:05:09 -->
01:05:11
they ask you regarding me,
01:05:13 -->
01:05:15
I'm very close to them.
01:05:18 -->
01:05:21
And I answer and respond to the supplications
01:05:21 -->
01:05:22
of the sublicants.
01:05:25 -->
01:05:27
Then you leave all these things.
01:05:30 -->
01:05:32
Or you go and look for a hadith
01:05:32 -->
01:05:33
that are fabricated
01:05:34 -->
01:05:35
a week
01:05:35 -->
01:05:37
to justify your bidder,
01:05:39 -->
01:05:41
to justify your deviation
01:05:42 -->
01:05:43
from the
01:05:44 -->
01:05:44
from
01:05:45 -->
01:05:46
the truth.
01:05:53 -->
01:05:54
Those, for example,
01:05:55 -->
01:05:55
who
01:05:56 -->
01:05:57
every year, they
01:05:59 -->
01:06:01
try to justify the.
01:06:09 -->
01:06:10
K. So they say,
01:06:18 -->
01:06:18
They should
01:06:19 -->
01:06:19
rejoice
01:06:20 -->
01:06:21
and feel happy
01:06:25 -->
01:06:26
because
01:06:27 -->
01:06:30
of this deed, this Rahma, the mercy that
01:06:30 -->
01:06:31
Allah sent out.
01:06:34 -->
01:06:35
Say no. No problem.
01:06:36 -->
01:06:36
Who doesn't,
01:06:37 -->
01:06:38
feel happy
01:06:39 -->
01:06:40
that Allah
01:06:41 -->
01:06:42
sent us prophet Muhammad.
01:06:44 -->
01:06:45
All the Muslims, they feel happy,
01:06:46 -->
01:06:48
but this doesn't mean,
01:06:50 -->
01:06:52
okay, we celebrate his birthday.
01:06:56 -->
01:06:58
And who can understand this ayah more than
01:06:58 -->
01:07:00
the prophet and his companions?
01:07:02 -->
01:07:04
So all these ayah
01:07:05 -->
01:07:06
or whatever they caught,
01:07:07 -->
01:07:10
they leave the. That's why our mother Aisha
01:07:10 -->
01:07:10
said,
01:07:11 -->
01:07:13
if you find people following
01:07:13 -->
01:07:14
the and
01:07:14 -->
01:07:15
leaving the,
01:07:17 -->
01:07:18
be aware.
01:07:19 -->
01:07:20
Avoid them.
01:07:21 -->
01:07:22
That
01:07:22 -->
01:07:24
those are the ones that I mentioned
01:07:25 -->
01:07:26
in the book.
01:07:27 -->
01:07:28
Stay away from them
01:07:29 -->
01:07:30
because they are not following
01:07:30 -->
01:07:31
the Muhamkamas,
01:07:32 -->
01:07:34
the clear proofs. They leave all that,
01:07:34 -->
01:07:36
and they are following
01:07:36 -->
01:07:37
the murtasha'a bihad.
01:07:38 -->
01:07:39
So this is one
01:07:41 -->
01:07:42
of the
01:07:43 -->
01:07:44
main characteristics
01:07:45 -->
01:07:47
of the people of Behar.
01:07:47 -->
01:07:49
They follow the mutashihabihat
01:07:49 -->
01:07:51
and follow the weak Ahadis.
01:07:52 -->
01:07:52
Weak Ahadis.
01:07:56 -->
01:07:56
If
01:07:57 -->
01:07:57
you read
01:07:58 -->
01:08:00
the books, they're full
01:08:01 -->
01:08:04
of weak narrations or sometimes fabricated
01:08:04 -->
01:08:05
narrations
01:08:07 -->
01:08:08
fabricated narrations.
01:08:13 -->
01:08:14
May Allah
01:08:15 -->
01:08:17
guide them. May Allah
01:08:18 -->
01:08:21
guide those Muslims who went astray and bring
01:08:21 -->
01:08:22
them to the.
01:08:23 -->
01:08:24
May Allah
01:08:27 -->
01:08:30
give us remain set for us on this
01:08:30 -->
01:08:32
beautiful deen. May
01:08:32 -->
01:08:33
Allah
01:08:34 -->
01:08:37
forgive us our faults and mistakes and ignorance,
01:08:39 -->
01:08:39
and may Allah
01:08:41 -->
01:08:44
bless us with the beneficial knowledge and righteous
01:08:44 -->
01:08:45
deeds.
01:08:47 -->
01:08:53
And may Allah unite our and may Allah
01:08:54 -->
01:08:57
unite our hearts in the and may Allah
01:08:57 -->
01:08:59
reward all of you, my dear brothers and
01:08:59 -->
01:09:00
sisters,
01:09:01 -->
01:09:03
all your patience and attendance.
01:09:21 -->
01:09:21
Apologies.
01:09:22 -->
01:09:24
The admin's not being able to get back.
01:09:26 -->
01:09:28
For this very beneficial knowledge.
01:09:28 -->
01:09:29
Please,
01:09:30 -->
01:09:32
so if you haven't understood any part of
01:09:32 -->
01:09:32
the lesson,
01:09:33 -->
01:09:35
then ask for clarification in the question and
01:09:35 -->
01:09:36
answer session.
01:09:37 -->
01:09:39
And with the permission of sheikh, we will
01:09:39 -->
01:09:40
take your questions.
01:09:40 -->
01:09:43
Anyone wishing to ask their question verbally,
01:09:44 -->
01:09:45
then please raise your hand.
01:09:51 -->
01:09:52
Okay. Usmanal.
01:09:54 -->
01:09:58
Are there motas motas sha'ab and muqam
01:10:01 -->
01:10:04
or only ayahs inside the Quran?
01:10:06 -->
01:10:08
Not even in in the hadith, they can
01:10:08 -->
01:10:08
be
01:10:09 -->
01:10:11
if the meaning the the the narration
01:10:12 -->
01:10:13
can convey
01:10:13 -->
01:10:15
more than one meaning.
01:10:15 -->
01:10:16
So that's why
01:10:21 -->
01:10:21
the
01:10:25 -->
01:10:28
when you study the sunnah, the hadith, you
01:10:28 -->
01:10:30
have to about any particular,
01:10:32 -->
01:10:33
any particular,
01:10:34 -->
01:10:34
subjects,
01:10:36 -->
01:10:37
you have to
01:10:37 -->
01:10:39
collect and combine
01:10:39 -->
01:10:40
all
01:10:41 -->
01:10:41
the hadith,
01:10:42 -->
01:10:45
mention that subject, and address that subject.
01:10:46 -->
01:10:49
Then you will have the full picture
01:10:50 -->
01:10:52
rather than following this hadith
01:10:53 -->
01:10:54
and ignoring the rest.
01:10:55 -->
01:10:57
So when you put all the hadiths together,
01:10:58 -->
01:10:58
then
01:10:58 -->
01:11:01
the all the hadith, they give you the
01:11:01 -->
01:11:01
full picture
01:11:02 -->
01:11:02
because
01:11:03 -->
01:11:04
if a hadith
01:11:05 -->
01:11:07
is a am, general,
01:11:07 -->
01:11:09
and then there is a hadith, which is
01:11:09 -->
01:11:11
caste specific,
01:11:11 -->
01:11:13
then they mean they explain each other, and
01:11:13 -->
01:11:16
they can be linked together.
01:11:17 -->
01:11:17
K.
01:11:18 -->
01:11:22
So that's why even when you read the
01:11:22 -->
01:11:24
the Hadith of the
01:11:26 -->
01:11:28
you need to refer to the books of
01:11:28 -->
01:11:29
the
01:11:30 -->
01:11:31
the explanation.
01:11:32 -->
01:11:34
Cannot just speak Sahihiman Bukhari
01:11:36 -->
01:11:37
and did the hadith.
01:11:41 -->
01:11:43
Maybe the hadith you are reading is obligated.
01:11:45 -->
01:11:46
But this hadith,
01:11:47 -->
01:11:49
there's another hadith.
01:11:51 -->
01:11:53
It specifies the meaning of it and limits
01:11:53 -->
01:11:56
the meaning of this narration you are reading.
01:11:58 -->
01:11:59
K? For example,
01:12:00 -->
01:12:02
you read, oh,
01:12:03 -->
01:12:04
this is in Bukhari.
01:12:06 -->
01:12:08
If a man sleeps with his wife
01:12:09 -->
01:12:11
and he did not *,
01:12:12 -->
01:12:12
then
01:12:13 -->
01:12:14
he should take only.
01:12:15 -->
01:12:17
Then ablution is enough.
01:12:20 -->
01:12:22
Then you tell your spouse, you see,
01:12:25 -->
01:12:25
we were
01:12:26 -->
01:12:28
doing something wrong
01:12:28 -->
01:12:32
every time. And, you know, many time, I
01:12:32 -->
01:12:34
didn't *, and both of us will take
01:12:34 -->
01:12:35
shower.
01:12:35 -->
01:12:38
This hadith is in Bahrain, you see?
01:12:39 -->
01:12:40
Certainly, we'll do is enough.
01:12:44 -->
01:12:44
Why?
01:12:45 -->
01:12:46
Because here,
01:12:48 -->
01:12:50
this hadith is obligated.
01:12:50 -->
01:12:52
This was there in the beginning of the
01:12:52 -->
01:12:54
dawah, beginning of Islam.
01:12:55 -->
01:12:56
Then it is obligated.
01:12:58 -->
01:12:59
But if you open
01:13:00 -->
01:13:01
the shurru
01:13:03 -->
01:13:04
by
01:13:06 -->
01:13:07
you'll find the meaning
01:13:08 -->
01:13:09
how the ulama,
01:13:10 -->
01:13:12
address explain this hadith,
01:13:13 -->
01:13:14
and they quoted the
01:13:22 -->
01:13:24
hadith. When the 2
01:13:25 -->
01:13:26
circumcised parts
01:13:27 -->
01:13:28
met each other,
01:13:30 -->
01:13:31
then Russel
01:13:31 -->
01:13:33
taking a bath, taking a shower becomes
01:13:34 -->
01:13:34
obligatory
01:13:35 -->
01:13:36
whether he *
01:13:37 -->
01:13:39
or not. The hadith is clear.
01:13:44 -->
01:13:45
And the meaning of the here,
01:13:47 -->
01:13:48
Abu Hurair explained it.
01:13:50 -->
01:13:51
He said,
01:13:56 -->
01:13:57
When the rawn1
01:13:59 -->
01:14:01
means the head of the
01:14:01 -->
01:14:05
male organ disappears inside the female
01:14:06 -->
01:14:07
private part,
01:14:09 -->
01:14:12
penetration took place, then you have to take
01:14:12 -->
01:14:13
a shower, both of you.
01:14:15 -->
01:14:17
So that's why, my dear brothers and sisters,
01:14:18 -->
01:14:20
when you are reading the hadith, you have
01:14:20 -->
01:14:24
to read how the scholar, Havel ibn Hayr
01:14:24 -->
01:14:24
al-'Azkalani,
01:14:25 -->
01:14:27
he spent around 40 years
01:14:28 -->
01:14:30
commenting on Bahaani. 40 years
01:14:32 -->
01:14:32
at Halbari
01:14:34 -->
01:14:35
at Halbari.
01:14:39 -->
01:14:40
That's why when they asked
01:14:41 -->
01:14:44
Imam Shookani to explain Sahih al Buhani,
01:14:45 -->
01:14:46
Imam Shookani
01:14:49 -->
01:14:49
said,
01:14:52 -->
01:14:53
He quoted the hadith.
01:14:57 -->
01:14:58
Is a hadith,
01:15:00 -->
01:15:02
which means no Haggala.
01:15:02 -->
01:15:04
Haggala is not obligatory
01:15:04 -->
01:15:06
from Mecca to Medina
01:15:06 -->
01:15:10
after conquering Mecca, after the conquest of Mecca,
01:15:11 -->
01:15:12
because now it is
01:15:13 -->
01:15:15
an Islamic land.
01:15:16 -->
01:15:18
That's the hadith. So Imam Shirkani said,
01:15:21 -->
01:15:22
which means he means.
01:15:22 -->
01:15:23
He meant.
01:15:24 -->
01:15:26
That means I cannot bring anything new more
01:15:26 -->
01:15:28
than what the imam ibn Hajar,
01:15:30 -->
01:15:31
already did.
01:15:32 -->
01:15:35
The same thing, Imam Nawawi, he explains Sahih
01:15:35 -->
01:15:36
Muslim.
01:15:42 -->
01:15:43
Explanation
01:15:43 -->
01:15:44
of
01:15:49 -->
01:15:50
So that's why
01:15:51 -->
01:15:53
as salibail, you should know, and you should
01:15:53 -->
01:15:56
have these books of hadith so that you
01:15:56 -->
01:15:56
understand
01:15:57 -->
01:15:59
the hadith of the prophet.
01:16:01 -->
01:16:03
I hope this was clear to the questioner.
01:16:07 -->
01:16:07
Okay.
01:16:09 -->
01:16:10
Assalamu alaikum.
01:16:13 -->
01:16:16
I teach a student okay. I teach a
01:16:16 -->
01:16:16
student
01:16:17 -->
01:16:18
who is transgender.
01:16:20 -->
01:16:23
I normally avoid using a pronoun
01:16:23 -->
01:16:24
when addressing
01:16:24 -->
01:16:25
her
01:16:26 -->
01:16:26
who associates
01:16:27 -->
01:16:28
as a
01:16:28 -->
01:16:29
he.
01:16:30 -->
01:16:31
But I made a mistake
01:16:32 -->
01:16:34
and she stopped she stopped me in class
01:16:34 -->
01:16:36
and told me that I used the word
01:16:36 -->
01:16:36
she
01:16:37 -->
01:16:40
when okay. I didn't say anything other than
01:16:40 -->
01:16:40
sorry.
01:16:41 -->
01:16:42
I was just wondering how
01:16:43 -->
01:16:45
I would respond to something like this in
01:16:45 -->
01:16:46
future.
01:16:49 -->
01:16:51
It's a yeah. It's a transgender.
01:16:52 -->
01:16:54
It I know. I know. I know that.
01:16:54 -->
01:16:58
So she's a she. She's a she, but
01:16:58 -->
01:16:58
associates
01:17:00 -->
01:17:02
He he he became he. Right?
01:17:04 -->
01:17:07
He was a not he. No. She is
01:17:07 -->
01:17:08
a he.
01:17:10 -->
01:17:11
It's a woman?
01:17:12 -->
01:17:13
A woman is
01:17:14 -->
01:17:15
yes. Man.
01:17:15 -->
01:17:17
A woman became man?
01:17:17 -->
01:17:18
Yes.
01:17:18 -->
01:17:20
Associates as man.
01:17:22 -->
01:17:22
Okay.
01:17:23 -->
01:17:26
And she's and she made a mistake. The
01:17:26 -->
01:17:28
questioner made a mistake when addressing
01:17:29 -->
01:17:31
her as she stopped me in class and
01:17:31 -->
01:17:33
told me that I used the word she
01:17:33 -->
01:17:35
and that the transgender
01:17:35 -->
01:17:38
said she should use the word he.
01:17:38 -->
01:17:41
How should I respond to something like this
01:17:41 -->
01:17:43
in the future? I did she did say
01:17:43 -->
01:17:46
sorry. The teacher the questioner said sorry to
01:17:46 -->
01:17:47
the person.
01:17:47 -->
01:17:50
To be honest, I didn't get the question.
01:17:51 -->
01:17:51
K.
01:17:52 -->
01:17:54
If the question, I mean
01:17:55 -->
01:17:57
okay. Then this,
01:17:58 -->
01:17:59
woman,
01:18:00 -->
01:18:01
okay, she
01:18:02 -->
01:18:03
she went through this,
01:18:04 -->
01:18:05
surgical operation.
01:18:05 -->
01:18:06
And now,
01:18:07 -->
01:18:10
okay, she she she's a man. I don't
01:18:10 -->
01:18:12
know. Biologically, she is not a man.
01:18:13 -->
01:18:13
K.
01:18:14 -->
01:18:15
She's a woman.
01:18:16 -->
01:18:19
And all this transgender is totally prohibited and
01:18:19 -->
01:18:20
Haram and Islam.
01:18:22 -->
01:18:22
K.
01:18:24 -->
01:18:25
It's totally prohibited.
01:18:26 -->
01:18:28
And Muslims, they should fear Allah
01:18:28 -->
01:18:29
and we
01:18:29 -->
01:18:31
but what to do? For example, now I
01:18:31 -->
01:18:32
just remembered.
01:18:35 -->
01:18:37
One of the masha'i, he said, I think
01:18:38 -->
01:18:40
and he was in a tour, Dawah tour,
01:18:40 -->
01:18:42
and there was one who
01:18:43 -->
01:18:44
became,
01:18:45 -->
01:18:46
she.
01:18:47 -->
01:18:47
K.
01:18:51 -->
01:18:52
And
01:18:53 -->
01:18:54
he came to the messian.
01:18:57 -->
01:19:00
So the sisters, they chased him out. They
01:19:00 -->
01:19:01
say, you are a man.
01:19:02 -->
01:19:04
He came to the men. They say, you
01:19:04 -->
01:19:05
are a woman. Leave us.
01:19:08 -->
01:19:11
I will not accept you standing next to
01:19:11 -->
01:19:13
me. You have breast. You have all this.
01:19:15 -->
01:19:17
So then they asked the sheikh. He said,
01:19:17 -->
01:19:20
okay. Let him play behind the rose.
01:19:22 -->
01:19:24
Behind the rose because
01:19:24 -->
01:19:25
sisters will
01:19:26 -->
01:19:29
and will not accept him because he's actually
01:19:29 -->
01:19:30
biologically
01:19:30 -->
01:19:31
a man.
01:19:32 -->
01:19:35
And also the brothers at Shrithya, a woman
01:19:35 -->
01:19:36
standing next to me.
01:19:38 -->
01:19:40
So this is prohibited in Islam.
01:19:42 -->
01:19:43
You see, in Islam,
01:19:44 -->
01:19:46
the fuqaha in the past, they address
01:19:48 -->
01:19:51
something called al Khunza al Khunza,
01:19:52 -->
01:19:52
the hemophrodite
01:19:53 -->
01:19:54
hemophrodite.
01:19:55 -->
01:19:56
Someone who has 2
01:19:58 -->
01:19:58
organs,
01:20:01 -->
01:20:02
dual organs,
01:20:04 -->
01:20:05
male and female.
01:20:11 -->
01:20:13
Now how to deal with this?
01:20:14 -->
01:20:16
How should we treat him? As a man?
01:20:16 -->
01:20:17
As a woman?
01:20:19 -->
01:20:19
So the fuqaha,
01:20:21 -->
01:20:22
that's it.
01:20:24 -->
01:20:25
If he gets period,
01:20:27 -->
01:20:28
then he's a woman.
01:20:29 -->
01:20:30
So we treat him like
01:20:31 -->
01:20:31
a woman.
01:20:32 -->
01:20:33
If he gets
01:20:34 -->
01:20:36
menstrual cycle, so he's a woman.
01:20:38 -->
01:20:39
So we treat him like a woman.
01:20:42 -->
01:20:44
But if he doesn't get his his,
01:20:45 -->
01:20:47
his period, the period,
01:20:47 -->
01:20:48
the sugar cycle,
01:20:50 -->
01:20:51
then we look
01:20:52 -->
01:20:53
about the urine.
01:20:55 -->
01:20:57
The urine comes through which one of the
01:20:57 -->
01:20:58
2 organs?
01:20:59 -->
01:21:01
And if the urine comes through both organs,
01:21:01 -->
01:21:05
which one that the urine comes more through
01:21:05 -->
01:21:05
it?
01:21:08 -->
01:21:11
If the urine comes through the the penis,
01:21:13 -->
01:21:14
then he's a man.
01:21:16 -->
01:21:18
If the urine comes through the the other
01:21:18 -->
01:21:19
part,
01:21:19 -->
01:21:20
then
01:21:20 -->
01:21:21
she's a woman.
01:21:22 -->
01:21:24
If the urine comes from both,
01:21:24 -->
01:21:26
which one is more?
01:21:27 -->
01:21:28
Why the
01:21:28 -->
01:21:31
the ulisins of in the past, they went
01:21:31 -->
01:21:32
to such details?
01:21:34 -->
01:21:35
Because
01:21:36 -->
01:21:37
if he dies
01:21:38 -->
01:21:39
or she dies
01:21:40 -->
01:21:44
k. Now should we consider him a man
01:21:44 -->
01:21:46
and give him a share of a man
01:21:46 -->
01:21:47
of the
01:21:47 -->
01:21:49
the inheritance,
01:21:50 -->
01:21:54
the the the the money, or a woman?
01:21:56 -->
01:21:57
So that is about
01:21:58 -->
01:21:59
the hermaphrodites.
01:22:00 -->
01:22:04
But for a Muslim too, Allah created him
01:22:04 -->
01:22:06
as a man and to go and become
01:22:07 -->
01:22:07
a woman
01:22:08 -->
01:22:09
and amputate the organ.
01:22:12 -->
01:22:13
This is totally prohibited.
01:22:15 -->
01:22:16
It's not acceptable
01:22:16 -->
01:22:17
at all.
01:22:18 -->
01:22:19
Next question, please.
01:22:29 -->
01:22:30
The questioner
01:22:30 -->
01:22:33
Sorry. The questioner can forward
01:22:33 -->
01:22:35
his question or her question to
01:22:36 -->
01:22:38
you in writing and forward it to me,
01:22:38 -->
01:22:39
and I will reply.
01:22:40 -->
01:22:40
Okay,
01:22:43 -->
01:22:46
Would stopping sin and doing what is bad
01:22:47 -->
01:22:49
lead to getting full to work done?
01:22:52 -->
01:22:55
Would you mind repeating the question? K. Would
01:22:55 -->
01:22:55
stopping
01:22:57 -->
01:22:57
sinning
01:22:58 -->
01:23:00
and doing With what? Stocking?
01:23:00 -->
01:23:01
No.
01:23:01 -->
01:23:02
Stopping.
01:23:03 -->
01:23:04
Okay. Stopping
01:23:05 -->
01:23:05
and
01:23:06 -->
01:23:07
doing what is part
01:23:08 -->
01:23:10
lead to getting full?
01:23:13 -->
01:23:15
Will this lead to improve one's?
01:23:16 -->
01:23:18
Yes. Yes. Yes. Definitely. Definitely.
01:23:19 -->
01:23:19
When you
01:23:20 -->
01:23:21
do good deeds,
01:23:22 -->
01:23:24
your iman will
01:23:24 -->
01:23:25
will, will,
01:23:26 -->
01:23:29
will boost will be boosted. Your iman will
01:23:29 -->
01:23:29
increase.
01:23:31 -->
01:23:32
And when once iman
01:23:33 -->
01:23:33
picks up,
01:23:35 -->
01:23:35
increases,
01:23:36 -->
01:23:37
then his his
01:23:38 -->
01:23:39
trust, his reliance,
01:23:41 -->
01:23:42
on
01:23:43 -->
01:23:44
Allah will also
01:23:44 -->
01:23:45
be,
01:23:46 -->
01:23:47
increased and will be strengthened.
01:23:48 -->
01:23:51
The reason that we have weak tawakkal
01:23:51 -->
01:23:54
because our weak our iman is weak.
01:23:55 -->
01:23:55
Because
01:23:56 -->
01:23:58
if the iman is a strong, then your
01:23:58 -->
01:24:00
tawakkul will be strong
01:24:00 -->
01:24:03
because you believe that everything is in Allah's
01:24:03 -->
01:24:03
hand.
01:24:06 -->
01:24:08
K. Allah is the provider, not the job.
01:24:10 -->
01:24:12
K. So you will not accept a job
01:24:13 -->
01:24:14
that involves haram.
01:24:15 -->
01:24:17
So you will not go and work in
01:24:18 -->
01:24:18
in,
01:24:19 -->
01:24:20
in a pub
01:24:21 -->
01:24:22
or a nightclub.
01:24:23 -->
01:24:26
K. Because you know this is haram,
01:24:26 -->
01:24:28
and your income is haram.
01:24:30 -->
01:24:31
So you will not go there
01:24:32 -->
01:24:33
because you have iman.
01:24:34 -->
01:24:35
Your imam is a strong,
01:24:36 -->
01:24:38
and you know the provider is Allah, and
01:24:38 -->
01:24:39
the Allah will provide for you.
01:24:46 -->
01:24:46
Allah
01:24:46 -->
01:24:47
said,
01:24:50 -->
01:24:51
Whoever fears Allah,
01:24:53 -->
01:24:53
k,
01:24:53 -->
01:24:55
the mindful of Allah.
01:25:00 -->
01:25:03
Allah will create for him an outlet, an
01:25:03 -->
01:25:03
exit,
01:25:07 -->
01:25:09
where and the Allah will provide for him
01:25:09 -->
01:25:11
or her from sources
01:25:11 -->
01:25:13
he or she cannot expect.
01:25:14 -->
01:25:17
So the is very important, but it is
01:25:17 -->
01:25:18
linked to the iman.
01:25:20 -->
01:25:22
Weaker iman, weak.
01:25:22 -->
01:25:23
Stronger iman, strong.
01:25:26 -->
01:25:27
I hope this is clear to the questioner.
01:25:27 -->
01:25:28
Next, please.
01:25:32 -->
01:25:34
How does a person know
01:25:34 -->
01:25:36
if they have acted upon
01:25:36 -->
01:25:38
bad thoughts?
01:25:40 -->
01:25:41
How do a person
01:25:42 -->
01:25:42
No.
01:25:43 -->
01:25:43
Know
01:25:44 -->
01:25:45
if he acted upon
01:25:46 -->
01:25:47
bad thoughts?
01:25:48 -->
01:25:48
Yes.
01:25:53 -->
01:25:53
I know.
01:25:54 -->
01:25:56
The your your my dear brothers and sisters,
01:25:56 -->
01:25:58
I have to decipher your questions.
01:26:00 -->
01:26:02
Your questions are not straight to the point.
01:26:02 -->
01:26:05
How a person will know that he acted
01:26:05 -->
01:26:07
on evil thoughts. He knows himself.
01:26:08 -->
01:26:10
When you do something you did something.
01:26:11 -->
01:26:13
You did it based on what?
01:26:16 -->
01:26:17
Why did he do it?
01:26:18 -->
01:26:20
What is the motive?
01:26:22 -->
01:26:24
Okay. No one can read your minds and
01:26:24 -->
01:26:26
what you want to say.
01:26:29 -->
01:26:30
You did something.
01:26:32 -->
01:26:35
Okay. What was the motive behind it?
01:26:36 -->
01:26:37
Was it
01:26:38 -->
01:26:39
good motive,
01:26:39 -->
01:26:40
good intention
01:26:42 -->
01:26:44
to please Allah subhanahu wa ta'ala,
01:26:45 -->
01:26:46
or
01:26:46 -->
01:26:48
the motive behind it is evil.
01:26:50 -->
01:26:51
K.
01:26:54 -->
01:26:55
You know yourself.
01:26:57 -->
01:26:58
So
01:26:59 -->
01:27:00
if you want
01:27:01 -->
01:27:03
an answer, you say,
01:27:03 -->
01:27:06
someone did this, this, this, this.
01:27:07 -->
01:27:10
And his motive was this, this, this.
01:27:10 -->
01:27:12
Is this okay or not?
01:27:13 -->
01:27:16
Then the answer will be clear. The the
01:27:16 -->
01:27:18
one you the person whose question
01:27:18 -->
01:27:20
will be able to answer you.
01:27:21 -->
01:27:24
So please, my dear brothers and sisters, make
01:27:24 -->
01:27:24
your questions
01:27:25 -->
01:27:26
clear to the point.
01:27:31 -->
01:27:32
Next.
01:27:33 -->
01:27:36
A sister is asking if a potential suitor
01:27:36 -->
01:27:37
comes
01:27:38 -->
01:27:39
and asks her father
01:27:39 -->
01:27:41
for her hand in marriage,
01:27:41 -->
01:27:44
but she doesn't know anything about him,
01:27:44 -->
01:27:46
Should she pursue it?
01:27:46 -->
01:27:48
Her parents approve of him
01:27:49 -->
01:27:51
but others are saying that he is arrogant
01:27:53 -->
01:27:55
but there's no evidence of this and she
01:27:55 -->
01:27:58
doesn't want to be tricked. What should she
01:27:58 -->
01:27:58
do?
01:28:02 -->
01:28:04
So what's the gist of the question?
01:28:06 -->
01:28:08
She's heard some things about our our brother,
01:28:09 -->
01:28:11
but her peer she's had some things that
01:28:11 -->
01:28:13
is arrogant, but no proof.
01:28:13 -->
01:28:15
Her parents approve of him.
01:28:16 -->
01:28:18
You see She doesn't want to be tricked.
01:28:18 -->
01:28:20
You see. You are reading the question in
01:28:20 -->
01:28:21
front of you.
01:28:22 -->
01:28:24
Yeah. That's the And to you to you,
01:28:24 -->
01:28:27
it's not that clear. No. But, anyway,
01:28:29 -->
01:28:31
if I'm trying to just
01:28:34 -->
01:28:35
to understand it
01:28:37 -->
01:28:39
okay. A brother,
01:28:39 -->
01:28:42
she wants to marry this brother and her
01:28:42 -->
01:28:43
family against it.
01:28:43 -->
01:28:46
Is that true? No. The the the parents
01:28:46 -->
01:28:46
approve,
01:28:48 -->
01:28:49
but the sister
01:28:49 -->
01:28:51
the sister has heard things.
01:28:52 -->
01:28:53
Okay. So the parents agree.
01:28:54 -->
01:28:55
How's sisters against it?
01:28:56 -->
01:28:57
That no. Herself
01:28:58 -->
01:29:01
herself has heard things about the brother that
01:29:01 -->
01:29:01
is arrogant,
01:29:02 -->
01:29:03
but no evidence.
01:29:05 -->
01:29:06
Okay.
01:29:06 -->
01:29:07
So
01:29:07 -->
01:29:10
a boy came, a man came, proposed. The
01:29:10 -->
01:29:12
parents accepted, Pam.
01:29:13 -->
01:29:17
The this the the the wife to be,
01:29:18 -->
01:29:21
doesn't want him, and she is saying he's
01:29:21 -->
01:29:23
elegant, but she doesn't have any
01:29:24 -->
01:29:25
concrete evidence
01:29:26 -->
01:29:28
Yes. Of such claim. Right?
01:29:28 -->
01:29:29
Yes.
01:29:34 -->
01:29:36
Okay. First of all, my dear brothers and
01:29:36 -->
01:29:37
sisters,
01:29:39 -->
01:29:41
your life, your marital life,
01:29:42 -->
01:29:43
this is your future.
01:29:44 -->
01:29:46
You are the one who's going to live
01:29:46 -->
01:29:47
with this man.
01:29:49 -->
01:29:52
The parents, they have no right to force
01:29:52 -->
01:29:55
their daughters to marry whom they don't want
01:29:55 -->
01:29:57
to get married to.
01:29:57 -->
01:29:58
Period.
01:29:58 -->
01:29:59
They
01:29:59 -->
01:30:01
cannot post them.
01:30:02 -->
01:30:04
It is the right of the girl
01:30:05 -->
01:30:06
either to accept or
01:30:07 -->
01:30:08
reject.
01:30:12 -->
01:30:12
But
01:30:16 -->
01:30:19
she should not reject a pious, righteous
01:30:21 -->
01:30:22
husband to me
01:30:25 -->
01:30:26
for no reason.
01:30:29 -->
01:30:30
There should be reason.
01:30:40 -->
01:30:42
Because So if someone comes
01:30:42 -->
01:30:44
and you are
01:30:44 -->
01:30:45
happy
01:30:45 -->
01:30:46
regarding his,
01:30:47 -->
01:30:48
religious commitment,
01:30:52 -->
01:30:53
his manners, his.
01:30:56 -->
01:30:58
The parents, they did their homework.
01:30:59 -->
01:31:01
They asked about the boy
01:31:03 -->
01:31:03
at
01:31:03 -->
01:31:05
work, the locality,
01:31:06 -->
01:31:07
everyone, his friends.
01:31:09 -->
01:31:10
So he's a good match.
01:31:13 -->
01:31:14
So
01:31:15 -->
01:31:17
the parents, they think this is the
01:31:18 -->
01:31:18
suitable
01:31:19 -->
01:31:19
good
01:31:21 -->
01:31:23
son-in-law for our daughter.
01:31:25 -->
01:31:26
But the girl doesn't want.
01:31:29 -->
01:31:29
That's why
01:31:30 -->
01:31:31
in Islam,
01:31:32 -->
01:31:32
the boy,
01:31:33 -->
01:31:33
the
01:31:34 -->
01:31:37
the man who proposes, sits with the girl.
01:31:38 -->
01:31:40
They talk. They see each other,
01:31:41 -->
01:31:43
and then she has to make up her
01:31:43 -->
01:31:44
mind, and she has to play.
01:31:49 -->
01:31:50
So after playing,
01:31:50 -->
01:31:53
she doesn't feel okay, and she doesn't
01:31:55 -->
01:31:55
want to,
01:31:57 -->
01:31:59
take this man as her husband,
01:32:00 -->
01:32:01
that's her life.
01:32:04 -->
01:32:05
No one should force her,
01:32:08 -->
01:32:10
but she has to make the right decision.
01:32:13 -->
01:32:15
K. She so she should not
01:32:15 -->
01:32:17
regret regret later on.
01:32:19 -->
01:32:21
So she has to be very careful.
01:32:22 -->
01:32:23
So she is the one
01:32:23 -->
01:32:25
who should decide,
01:32:25 -->
01:32:27
and she should seek help
01:32:28 -->
01:32:29
and do her homework.
01:32:31 -->
01:32:33
So the question to her, how did you
01:32:33 -->
01:32:34
know he's arrogant?
01:32:39 -->
01:32:40
How did you know he's arrogant?
01:32:41 -->
01:32:43
By talking to him?
01:32:43 -->
01:32:45
By asking about him?
01:32:47 -->
01:32:50
If it is just you are you speculate
01:32:50 -->
01:32:51
and you guess,
01:32:52 -->
01:32:53
that's not the right way.
01:32:55 -->
01:32:56
I hope this is clear
01:32:56 -->
01:32:57
to the question.
01:32:59 -->
01:33:00
Next question, please.
01:33:00 -->
01:33:02
They've added they've added
01:33:02 -->
01:33:03
the,
01:33:04 -->
01:33:04
is,
01:33:07 -->
01:33:10
the the pair that the the brother is
01:33:10 -->
01:33:10
unattractive
01:33:10 -->
01:33:13
to her. Is this a a a reason
01:33:13 -->
01:33:13
for
01:33:14 -->
01:33:15
saying no?
01:33:16 -->
01:33:18
Yeah. Yeah. It is a reason.
01:33:20 -->
01:33:21
So his looks
01:33:21 -->
01:33:22
to her, I'm not
01:33:24 -->
01:33:26
So he's not attractive to her. So she
01:33:26 -->
01:33:27
feels
01:33:28 -->
01:33:31
I cannot live with such a man,
01:33:31 -->
01:33:31
but
01:33:32 -->
01:33:34
looks not always the the criteria.
01:33:36 -->
01:33:37
Not always.
01:33:39 -->
01:33:39
Because sometimes
01:33:41 -->
01:33:43
there are other things they compensate.
01:33:44 -->
01:33:46
Maybe he's not that handsome,
01:33:47 -->
01:33:48
but he has good heart.
01:33:51 -->
01:33:53
He's a man you can count on, rely
01:33:53 -->
01:33:55
upon, trustworthy, hard worker.
01:33:56 -->
01:33:58
So there are other noble qualities.
01:34:00 -->
01:34:02
The same thing, about sisters.
01:34:02 -->
01:34:04
Maybe she's not that beautiful,
01:34:06 -->
01:34:06
but she has
01:34:07 -->
01:34:08
heart of gold.
01:34:11 -->
01:34:12
She'll be
01:34:13 -->
01:34:16
the optimum and the typical and the best
01:34:16 -->
01:34:18
mother for your children.
01:34:22 -->
01:34:24
He's good will be good housewife
01:34:26 -->
01:34:28
who wants only to stay at home
01:34:29 -->
01:34:30
to look after her children.
01:34:34 -->
01:34:35
And the other one
01:34:38 -->
01:34:39
was beautiful,
01:34:43 -->
01:34:43
But
01:34:44 -->
01:34:46
she wants always to be
01:34:47 -->
01:34:48
dining outside,
01:34:48 -->
01:34:50
taking her every night or
01:34:54 -->
01:34:54
for dinner.
01:34:57 -->
01:34:59
She doesn't know how even to make
01:34:59 -->
01:35:00
an omelette.
01:35:01 -->
01:35:02
She doesn't know cooking.
01:35:05 -->
01:35:07
She knows only how to make her nail
01:35:07 -->
01:35:08
polish and
01:35:08 -->
01:35:09
her hair and
01:35:11 -->
01:35:12
I'm wearing her makeup.
01:35:16 -->
01:35:18
This is not the
01:35:18 -->
01:35:19
right one you should marry.
01:35:22 -->
01:35:24
He's not ready to stay at home and
01:35:24 -->
01:35:25
look after the chills.
01:35:27 -->
01:35:29
He wants to continue working,
01:35:33 -->
01:35:36
and he's not willing to have Hijat all
01:35:36 -->
01:35:36
of them.
01:35:39 -->
01:35:41
We have hijack Islamic hijack.
01:35:42 -->
01:35:43
What she wears is traditional.
01:35:45 -->
01:35:46
So
01:35:47 -->
01:35:50
she should not marry her. It's not the
01:35:50 -->
01:35:51
the best one.
01:35:51 -->
01:35:55
So looks not always the criteria. No.
01:35:56 -->
01:35:58
You know, Imam Ahmed, when his wife died,
01:35:59 -->
01:36:01
they told him there are 2 sisters.
01:36:03 -->
01:36:04
One of them
01:36:05 -->
01:36:06
is beautiful
01:36:09 -->
01:36:12
than the other, more beautiful than the other.
01:36:12 -->
01:36:14
And the other one, she lost one she
01:36:14 -->
01:36:17
has one eye. She one of her eyes
01:36:17 -->
01:36:19
is is blind. Is it
01:36:19 -->
01:36:20
she cannot
01:36:20 -->
01:36:21
see see through it,
01:36:22 -->
01:36:25
but she's pious. Right? Just and they praised
01:36:25 -->
01:36:25
her.
01:36:27 -->
01:36:28
So he said, I want to marry the
01:36:28 -->
01:36:29
one,
01:36:30 -->
01:36:30
okay,
01:36:31 -->
01:36:32
who has only one eye.
01:36:36 -->
01:36:39
K? Because the beauty is the beauty of
01:36:39 -->
01:36:39
the substance.
01:36:40 -->
01:36:43
Because what this you see will go,
01:36:44 -->
01:36:46
will disappear. Few years,
01:36:47 -->
01:36:50
and that beauty is gone. But what will
01:36:50 -->
01:36:52
remain? The beauty of the heart and substance,
01:36:53 -->
01:36:54
the real substance.
01:36:56 -->
01:36:57
Next question, please.
01:37:08 -->
01:37:10
For the beneficial knowledge.
01:37:10 -->
01:37:12
Are there any specific
01:37:12 -->
01:37:14
Suras to be read in the?
01:37:16 -->
01:37:16
In the,
01:37:17 -->
01:37:17
you read
01:37:19 -->
01:37:20
the
01:37:25 -->
01:37:25
in the in
01:37:26 -->
01:37:27
the and
01:37:28 -->
01:37:30
then in the the
01:37:31 -->
01:37:32
wither,
01:37:32 -->
01:37:33
you can read
01:37:34 -->
01:37:35
only or
01:37:39 -->
01:37:40
That's also mentioned in the sunnah of the
01:37:40 -->
01:37:41
prophet.
01:37:42 -->
01:37:44
I hope this is clear. Next. Yes.
01:37:50 -->
01:37:53
I came across hadith of grandfather
01:37:54 -->
01:37:55
of Ibn Shoaib
01:37:56 -->
01:37:57
about forbidding
01:37:58 -->
01:37:59
milk of the adulteress
01:38:00 -->
01:38:02
because it is infectious.
01:38:04 -->
01:38:05
Muhedath
01:38:05 -->
01:38:06
was written
01:38:06 -->
01:38:07
and
01:38:09 -->
01:38:09
ahadith
01:38:12 -->
01:38:15
I could not find any following other hadith.
01:38:16 -->
01:38:18
It means it's weak and cannot be used.
01:38:19 -->
01:38:20
Okay.
01:38:20 -->
01:38:23
Send the question to me, and then I'll
01:38:23 -->
01:38:25
I will I will send you the answer
01:38:25 -->
01:38:26
in Java. Next. Okay, Java.
01:38:27 -->
01:38:30
Why is it so very common for nowadays
01:38:30 -->
01:38:31
for young students
01:38:31 -->
01:38:33
of knowledge to do their own
01:38:35 -->
01:38:35
interpretation
01:38:36 -->
01:38:39
without referring back to the scholars.
01:38:41 -->
01:38:44
People that make tawir of the of the
01:38:44 -->
01:38:45
Quran
01:38:45 -->
01:38:46
with
01:38:46 -->
01:38:47
students of knowledge?
01:38:48 -->
01:38:50
Yes. Why very why is it so very
01:38:50 -->
01:38:54
common now nowadays for young students of knowledge
01:38:54 -->
01:38:56
to do their own without
01:38:57 -->
01:38:59
referring back to the scholars?
01:39:00 -->
01:39:01
This is ignorance.
01:39:03 -->
01:39:04
Absolutely.
01:39:07 -->
01:39:08
K. It is ignorance
01:39:10 -->
01:39:10
if you
01:39:11 -->
01:39:13
talk without knowledge.
01:39:14 -->
01:39:17
Students of knowledge should always refer
01:39:18 -->
01:39:18
to the Ullama,
01:39:20 -->
01:39:22
refer to their books.
01:39:25 -->
01:39:26
And when you
01:39:27 -->
01:39:28
answer,
01:39:29 -->
01:39:30
you have to quote
01:39:31 -->
01:39:32
the reference
01:39:33 -->
01:39:34
if you are
01:39:35 -->
01:39:35
conveying
01:39:36 -->
01:39:37
a factual
01:39:38 -->
01:39:39
giving the factual.
01:39:39 -->
01:39:40
So tell
01:39:40 -->
01:39:43
the listener or the one who the questioner,
01:39:44 -->
01:39:46
this is the of alim so and so.
01:39:52 -->
01:39:54
You should not make the people feel
01:39:56 -->
01:39:57
that you are Alan
01:39:58 -->
01:39:59
when you are not.
01:40:02 -->
01:40:04
You're not scholar. You're not Alan.
01:40:06 -->
01:40:06
You're.
01:40:08 -->
01:40:09
So you have to be
01:40:09 -->
01:40:10
humble,
01:40:13 -->
01:40:14
and you have to
01:40:16 -->
01:40:18
refer to the ulama and quote
01:40:19 -->
01:40:20
what the ulama
01:40:20 -->
01:40:22
mentioned in their books or
01:40:23 -->
01:40:23
contemporary
01:40:24 -->
01:40:24
scholars
01:40:25 -->
01:40:26
what they said.
01:40:29 -->
01:40:32
But to because now this is a problem
01:40:32 -->
01:40:32
now.
01:40:33 -->
01:40:35
Everyone feels that he
01:40:36 -->
01:40:37
is Halim. He is a scholar.
01:40:40 -->
01:40:40
So
01:40:43 -->
01:40:45
he is Sheikha Eshwar. He goes and
01:40:46 -->
01:40:46
alongside.
01:40:55 -->
01:40:56
When we read about the Sahaba,
01:40:59 -->
01:41:00
a questioner would come.
01:41:04 -->
01:41:06
And ask a companion
01:41:07 -->
01:41:08
for Havi,
01:41:09 -->
01:41:10
and that's what Havi will tell him, go
01:41:10 -->
01:41:13
to so and so. Come to Abbas. Go
01:41:13 -->
01:41:14
to Ibn Masarud.
01:41:16 -->
01:41:18
Ibn Masrud tell him go to so and
01:41:18 -->
01:41:18
so.
01:41:19 -->
01:41:20
So everyone will
01:41:21 -->
01:41:22
try to
01:41:22 -->
01:41:23
avoid answering
01:41:24 -->
01:41:25
the question,
01:41:26 -->
01:41:28
and it will come back. He will go
01:41:28 -->
01:41:29
back to the first one
01:41:31 -->
01:41:32
because they have
01:41:32 -->
01:41:33
taqwa,
01:41:33 -->
01:41:34
fear of Allah
01:41:37 -->
01:41:39
Because when your 'amsa, as if the Imam
01:41:39 -->
01:41:40
of Nqayim,
01:41:42 -->
01:41:42
said
01:41:46 -->
01:41:47
and he compiled
01:41:50 -->
01:41:51
massive work
01:41:52 -->
01:41:53
he wrote in this subject.
01:41:55 -->
01:41:56
Think 2 or 3 volumes
01:42:00 -->
01:42:01
or more than that,
01:42:02 -->
01:42:05
depends on the on the print or the
01:42:05 -->
01:42:06
type of print.
01:42:12 -->
01:42:15
Because when you give the fatwa, you sign
01:42:15 -->
01:42:16
on the behalf of Allah.
01:42:20 -->
01:42:22
So if this was wrong,
01:42:24 -->
01:42:25
you all
01:42:25 -->
01:42:27
will be held accountable before Allah
01:42:32 -->
01:42:33
So
01:42:34 -->
01:42:34
may Allah
01:42:37 -->
01:42:39
grant us the
01:42:40 -->
01:42:41
and the humility,
01:42:44 -->
01:42:46
And may Allah guide our brothers,
01:42:47 -->
01:42:48
guide
01:42:51 -->
01:42:53
and fill their hearts with the fear of
01:42:53 -->
01:42:53
Allah
01:42:54 -->
01:42:55
in the taqwa.
01:42:57 -->
01:42:59
Because we see the problem
01:43:02 -->
01:43:02
when
01:43:03 -->
01:43:06
you didn't study with the ulama,
01:43:07 -->
01:43:09
and this is what we
01:43:09 -->
01:43:10
are missing
01:43:11 -->
01:43:13
as nowadays in our.
01:43:16 -->
01:43:18
So you either go and attend
01:43:19 -->
01:43:22
course for 3, 4 years, or 5 years,
01:43:22 -->
01:43:22
or
01:43:24 -->
01:43:25
10 years
01:43:26 -->
01:43:27
till you get your PhD.
01:43:28 -->
01:43:30
And many people think that if you get
01:43:30 -->
01:43:32
your PhD, you become
01:43:32 -->
01:43:33
you become imam.
01:43:34 -->
01:43:36
When you don't know that the
01:43:37 -->
01:43:37
doctorate
01:43:38 -->
01:43:40
is the beginning only now. You are in
01:43:40 -->
01:43:42
the beginning of the end.
01:43:43 -->
01:43:44
Now
01:43:44 -->
01:43:45
you are
01:43:46 -->
01:43:46
you have
01:43:47 -->
01:43:50
managed to have the tools that will enable
01:43:50 -->
01:43:51
you
01:43:51 -->
01:43:54
to understand what the ulama wrote and why
01:43:54 -->
01:43:56
the scholars differ, etcetera.
01:43:57 -->
01:44:00
That's only the beginning. Because people think, oh,
01:44:00 -->
01:44:01
he's a doctor,
01:44:02 -->
01:44:02
has doctorate,
01:44:03 -->
01:44:05
so he is imam. No.
01:44:08 -->
01:44:09
In the past,
01:44:11 -->
01:44:14
the people, they would go and sit in
01:44:14 -->
01:44:16
the study circles or study with the ulama.
01:44:19 -->
01:44:21
And you don't take from the alim and
01:44:21 -->
01:44:22
the scholar,
01:44:23 -->
01:44:24
you take also you learn manners,
01:44:28 -->
01:44:28
Today,
01:44:29 -->
01:44:31
these things are not that.
01:44:32 -->
01:44:35
The manners, the other, the taqwa, the warah,
01:44:36 -->
01:44:37
the fear of Allah.
01:44:40 -->
01:44:42
The mother of Imam Malik that said,
01:44:43 -->
01:44:44
when he was small,
01:44:44 -->
01:44:47
she would tie the turban on his head,
01:44:47 -->
01:44:49
and he would tell him,
01:44:49 -->
01:44:50
go to Rabi'ah,
01:44:53 -->
01:44:56
the shaykhut of Imam Malik. Go to Rabi'ah
01:44:57 -->
01:44:59
and learn from his manners
01:45:01 -->
01:45:02
first,
01:45:02 -->
01:45:03
from his manners
01:45:05 -->
01:45:08
before you take his knowledge, his adab, his
01:45:08 -->
01:45:08
manners.
01:45:11 -->
01:45:11
The Sahar,
01:45:12 -->
01:45:15
they were very tough with the students,
01:45:15 -->
01:45:16
disciplining
01:45:16 -->
01:45:17
the students.
01:45:18 -->
01:45:20
Imam Malik, he used to beat the students,
01:45:20 -->
01:45:21
beat them,
01:45:22 -->
01:45:25
if any one of them, he feels is
01:45:25 -->
01:45:25
arrogant.
01:45:28 -->
01:45:30
Today, we don't have this.
01:45:30 -->
01:45:31
May Allah
01:45:32 -->
01:45:33
guide all of us. I mean,
01:45:34 -->
01:45:35
next.
01:45:40 -->
01:45:42
That was the last question. Would you like
01:45:42 -->
01:45:43
to finish?
01:45:44 -->
01:45:45
Thank you.
01:45:49 -->
01:45:50
May Allah
01:45:51 -->
01:45:54
bless you, bless your family, protect you, protect
01:45:54 -->
01:45:54
your family.
01:45:55 -->
01:45:56
May Allah
01:45:57 -->
01:46:00
elevate your status in this world and in
01:46:00 -->
01:46:00
199.
01:46:02 -->
01:46:05
May Allah forgive us our faults and mistakes
01:46:05 -->
01:46:05
and ignorance.
01:46:06 -->
01:46:07
May Allah
01:46:09 -->
01:46:12
bless us with the beneficent knowledge and righteous
01:46:12 -->
01:46:12
deeds.
01:46:13 -->
01:46:14
May Allah
01:46:15 -->
01:46:15
guide.
01:46:20 -->
01:46:21
Until we meet
01:46:21 -->
01:46:22
in the coming session,
01:46:23 -->
01:46:26
I leave you in Allah's company and protection.
