Salem Al Amry – Lesson 57 Weekly Class Virtues of Islam
AI: Summary ©
The speaker discusses various topics related to Islam, including the use of honoring a woman and the use of honoring a man. They stress the importance of learning the sh consequence of the sh pattern and avoiding sex. The speaker also discusses various topics related to Islam, including the use of honoring a woman and the use of honoring a man. They stress the importance of learning the sh consequence of the sh pattern and avoiding sex. The speaker emphasizes the importance of learning the sh consequence of the sh pattern and avoiding sex. They also discuss the use of honoring a woman and the use of honoring a man. The speaker emphasizes the importance of learning the sh consequence of the sh pattern and avoiding sex.
AI: Summary ©
If
you can unmute the mic.
Good health inshallah
and give you the ability to continue to
do safe.
We are ready to begin if you are.
I'm ready
So just with the q and a today,
maybe there will be an issue to host
the q and a,
from both sides and from the system and
from myself.
So maybe
we can do the lecture today.
No problem, Michelle.
And sisters. And welcome to our weekly with
our honorable shares.
I will pass the mic and the screen
to the shares and second beginning.
My dear brothers and sisters in Islam. Today
is our weekly class,
al
Islam,
virtues of Islam.
And we are going through the
the methodology
of the deviant
sects
in Islam.
The characteristics
and the main,
features
of their methodology,
their way
of dealing
with the
the revelation,
the Quran, and the Sunnah.
Among these characteristics
is 1,
which is
common among
all the sects.
They
reject the text.
They reject the texts
whether it is
if it is from the Quran, they make
ta'weel for it,
misconstrueing
its meaning
because they cannot deny it. It is there
in the.
So they
interpret it in the way that,
suits their understanding.
So they reject the text that oppose the
false foundation.
So any
ayah,
okay,
goes against what
they believe
and their understanding,
then they have to
misinterpret
this ayah.
The evidence
in the text is the hadith.
Then also they have their own way of
rejecting it.
They will not reject it according to the
criterion
of the standard of the science of haveith.
They
formulated
or concocted
a new belief, and
they came up with this idea
of rejecting
all the Hadith of Ahab.
I hope that you are taking notes.
There are Hadith of Ahab,
and they will not accept them if they
talk about any issue related to the belief
to the apeid itself.
So they will accept the hadith of ahad
regarding
5th issues
but when it comes to the belief, they
will not accept them.
And this in itself is an innovation, is
a bidah.
Rejecting the Hadith of Ahad. So what are
the Hadith of Ahad or Hadith?
Ahad Hadith.
The Hadith
can be
ahad or water.
That's it.
Mutawater
or
ahad.
Mutawater
hadith,
when this hadith or this particular narration
or hadith is reported by numerous number of
narrators
in each level
of the transmitters.
So group of the companions reported it, then
a group of the
Tabireen reported it, then a group of the
Tabireen
reported it. So if
in each of
the isma'at, each level
of the transmitted
group of people reported the hadith,
and until it reached us,
then it is mutawater.
And the hadith which are mutawater
are very few, not many.
The majority of the hadith of the are
which means nothing but a watcher.
And, of course, the there are
different categories
there.
You have the Aziz, you have the Ashur,
you have the hari,
etcetera.
So to them,
the Hadith of a Hajj are not
they will not accept them
when they are talking about issues of belief.
And this of course is bida
in itself,
Because
the prophet, he
used to send
his,
messengers
or whomever
he would assign to him an assignment,
he would send he sent
emissaries and
messengers
to the kings and the rulers around him.
So he sent to the
ruler of Egypt,
one man
with a letter.
The message, 1 man to the emperor of
Persia,
1 man to the
ruler of Yemen,
etcetera,
1 man to Hercules,
the Heracle in Syria.
1, 1, 1, 1.
Also,
he sent Mu'a to Yemen, 1 man,
to
call the people of Yemen to Al Islam
as in Bukhari.
He said Mu'a.
And he told him
And the first thing that you should
invite them to is to believe in the
oneness of Allah,
to the Tawhid.
The people of Yemen, they didn't say, oh,
you are only one man,
so we we will not accept the message.
Oh, they became Muslims.
They accepted the message.
He sent
Musa ibn Umayyah to Medina
So to say that
if the news reach you through one person,
you reject it, that is not true.
That's not true.
The Sahaba, as you know, they were playing
Assur
facing Jerusalem.
1 of the Sahaba, he played Assur with
the prophet facing Mecca.
So he passed by them because they played
after
the masjid of the prophet,
and he talked to them in the salah.
They were in the salah,
and he told them I prayed with the
prophet
the
assaf facing Makkah, and the imam turned and
the congregation
turned towards Makkah.
The Sahaba didn't say, oh, this is only
one man talking to us,
so we cannot accept it, what he is
telling us.
This,
The Sahaba,
they were drinking
hamal,
and one of the Sahaba came to them,
and he said, I
heard the prophetess of Islam reciting
the final prohibition of Al Hamad.
They didn't say you are 1.
They have to verify.
Immediately,
they smelt
the liquor,
the hammel.
Everyone
smelt it and threw it away.
And the one who was pouring for them,
they told him, what are you waiting? Spit
it out.
Throw it away.
So this bigah, which is made by the
Martezirah,
and you find all the deviant saints
today.
Oh, say, all this is hadith
ahad cannot be accepted in the hapina.
This is not the belief of
the
the 3 generations.
This is
a and innovation
made up by the deviant selves in order
to escape and to reject
the majority of the Hadith of the prophet
And also here, they contradict themselves by saying,
if the Hadith
is not
we accept
it in the regarding
30 issues.
Regarding salah, for example, or
or Hajj.
Or talaq
or transactions.
But when it comes to the belief,
we don't accept it
unless it is.
And here, there's a problem.
Because he to them,
to to make this dichotomy
between and and and
accept only if it is related to,
the actions of the the worshipers themselves,
the obligations,
the prayers, fasting, etcetera, the Khalif,
individual obligations,
not the the
theological issues.
And they forgot that.
Even
for the issues,
I have to believe
I have to believe that this is what
my prophet
told me.
And I rebadah, I have to believe that
my prophet told it to me.
So it should be associated
with iman, with belief.
I have to believe that my prophet will
change his hands every time.
And you are saying,
no, the belief has to be based on
something.
So
they contradict themselves.
Every bada, you have to believe in it.
That you have you are supposed to do
it, and you have to believe that this
is what you are supposed to do, and
this how
the law giver
instructed you to carry it out, to to
to do it in this manner and this
way.
So you see how they contradict themselves.
Okay? I have to believe also that I'm
praying this,
prayer to do distinguish between different prayers.
This is fun. I have to this is
what I'm praying is fun. What I'm praying
is sunnah, etcetera.
So be careful, my dear brothers and sisters,
when you're here, and you will come to
here.
And many of you maybe already
heard this. Oh, this is a hadith.
When it comes to a pida, we we
don't accept it. This is in itself is
a bidah.
It's a bidah. And our Sheikh Al Ghani
he also smuggled
on this issue
and Hadith
Hadith is an evidence by itself.
The Hadith is an evidence by itself,
whether it is a had or it is
underwater. Don't you know
the hadith, the famous hadith,
where you'll find it in all the books
of hadith.
And maybe
all the Muslims, they know this hadith.
All these will be just according
to one's intention.
This hadith
is not much a watch.
It is gharib. Gharib
means what?
One companion reported it. 11.
And that was Umar ibn Khattab And
you find this hadith,
1 third of the deen is based on
it,
as the ulama mentioned
on this.
Though it is gharib,
reported only by, then
others,
they
reported it from him,
but he is the one who heard it
from the.
So this is one of their
main characteristics,
the deviant text,
and you
you will hear this quite often.
Oh, this hadith is ahad, so when this
comes to issues of Aqidah, we don't accept
ahadith.
This is not the belief of.
This was not the practice of
the prophet
and his companions and the 3 generations.
So this is
one of the characteristics of the people of
people
of.
They
reject the text
whatever, any text.
If it is Quran,
they misinterpret it. If it is Hadith, they
will say it is ahad
because it opposed their understanding
and their
belief which is based on false
foundations, false grounds.
K.
Imam Shatibee,
Alaihta
Salm,
beautiful books,
and should read
it, should read these two books of Imam
Shatibee, Alaihta Salm and Al Muafakat.
So Imam Sha'atari,
said,
they, the people of the
the deviant sect,
they reject the hadith
that go against their belief.
So when you come up to them with
hadith,
they reject it.
They will tell you only we will follow,
which is very few
of the Quran.
And even if you bring them
to
the,
they will resort to
the, which means misinterpreting
the
the the the ayah and the the wrong
meaning. In other words, it's not tawil. It
is actually tahri
misconstruing
the meaning of the ayah.
So here, Imam Shasturi
is saying in Kitab I ehtusham,
p 246, saying
they reject the Hadith
that go against the belief.
But because they go against their belief, so
they reject that
because they are against,
intellect
or rational interpretation
according
to their understanding. So this hadith is it
goes against the
or
it goes against the the
rationale,
the logic.
When in reality, you'll never find
any hadith
that goes against
the the Quran
neither. You never find an evidence in the
Quran or in the hadith, and there is
a contradiction
between it
and the sound mind. But whose mind? Whose
apple?
The apple that is
guided
and
illumined
by the revelation,
not the apple
that's being poisoned
by
philosophy
and by the,
Greek,
logicians.
Right? So the sound mind, the mind
which is clean,
okay,
unbiased
and guided
by the wahi,
you will never find. That's why
the ulama
they mentioned. They say they they have
mentioned
many, many ways of re
bringing reconciliation
between
the different
narrations
that have apparent
contradiction
or apparent conflict.
They resolve this apparent,
okay,
conflict if there is a reality,
and the reality will never find a real
contradiction or conflict between
the authentic
sound narration.
If there is a real conflict,
it's either
the narration, the hadith, is not
authentic,
or the way that you understood it
is Islam.
But authentic hadith
and sound right,
you will never find
any contradiction.
That's why Sheikh Islami Mittania, he wrote his
massive
encyclopedia
on this subject,
It is
rejecting
the claim
of having contradiction
between reason
and revelation.
There will never be any contradiction.
So they reject the Hadith that go
against, they believe, because
they are
the or the they are Orthodox
or
Jammites or
Hologites or Ash allies or etcetera.
Because they are against
their
their own understanding
and rational interpretation.
So they rejected the Hadith
that mentioned, for example,
the torment in the grave.
See? This is one of their bidders.
The Mu'tazirah,
they deny
Adar al Qabal.
Adar al Qabal, they deny it,
Though every Muslim
and and his salah says,
I'm asking Allah to say from from the
atonement of the grave.
And then they say, no. No. No. There's
no torment in the grave.
No. There's no punishment in the grave.
Because these hadith are are had, so we
will not accept that.
So this is one of their
deviations,
denying
adab al kab al thetonement in the grave.
This is the,
the belief of the and
those and there are many
groups
in our time
influenced
by
this belief. For example,
Yama'at I Tahrir,
Khizbet Tahrir,
who are very active
in in the west,
they,
they are known that they deny
this Hagar al Puq,
the torment in the grave,
as mentioned in the litigious shows.
So torment in the grave, they deny that,
and they say,
oh, the hadith al Hadwe.
So the details about the atonement of the
grave, the punishment
inside the grave, what happened to the deceased,
all that stuff.
When Allah
tells us clearly, in Surat Al Ghafa,
ayah 46,
regarding
the people of.
So Allah says,
they,
the people of the Firaun,
they are exposed to the fire in their
graves,
morning
evening.
They are exposed to the fire
in their graves,
so they are exposed. And
now so they are exposed to the fire,
okay,
morning evening.
This is now.
This is the Barzakh life.
K.
Though
they were drowned as you know,
but
that
will not save you from this torment
even if you are not buried inside the
grave.
K,
you will be tortured.
The you'll be punished.
This person will be punished and not escape
even if he's cremated.
Because this is.
This the all this happens, and the fails.
So Allah here tells us what will what
happens to the people of.
And now you're.
So they,
people of are
exposed to the fire
in their
graves,
whatever
that situation which they are in.
Morning evening.
So this is in the Babcock life
because we, as human beings, we go through
3 phases. This phase, the life we know
in this world,
then
transitional
one, which is the life,
then the
final one, verse 3, which is after resurrection.
Then Allah says,
So they are exposed to the fire in
the morning and the evening
in this barzakh
transitional phase,
and they will remain in that situation.
And then the day the hour will be
established.
So they are in this state now
of constant
exposure
to the fire in the morning and the
evening,
but the greatest
punishment,
the most painful one, awaits them
in the hellfire.
And then the day the hour will be
established,
it will be said, admit
people.
Into
the harshest,
the most painful
punishment of *.
So that punishment they received in the Baghdad
life was only
the beginning.
But the real,
harshest,
most painful punishment
awaits them
in the hellfire.
Al.
Al.
This al,
it can mean the followers,
and here it means the followers of.
It's not only his family.
His
army that
was drowned.
They are Alifaroun.
So the al can mean
the family of someone
or the believers or the followers.
K.
The people of Faraun, peoples
pharaoh's people,
admit them into the hot fire.
Admit pharaoh's
people
into the harshest punishment of *.
So what to do with this ayah? Have
you guessed it?
This is
explicit
evidence from the Quran
But the people
of Bida'ah,
they have their own way of misconstruing
the revelation
and rejecting it.
Also, among the things,
they rejected
the crossing of the Seirat
the crossing of the seerat.
We know that the belief we Muslims believe
there is a seerat,
this bridge that will be
constructed
over the Hellfire,
and people will cross.
And the sunnah described it.
So they deny that,
the crossing of the Sirat.
When we read
in the hadith of the prophet
from the hadith of of of of of
of the
of
the
Allah. So in that hadith, it is mentioned.
The prophet, he mentioned,
then
the Sirat,
the bridge
will be laid across *.
K. So will be
laid
over the hellfire,
and people will cross.
We said,
oh, messenger of Allah,
what is the shirat? What is the bridge
the bridge?
He said,
it is a slippery
bridge
in which there
are clamps and hooks
like stones which are wide
at one side and narrow at the other
and have been
and then have bent end bent ends.
A plant with such stones is found in
and is called a sadan,
which is they know the thaws
of this, plant, a sadan.
The thaws are they have hook. They are
hooked
and bent at the end.
Some of the believers
would cross the
beach the bridge, the Surah, as quickly as
the wink of an eye,
some others as quick as lightning,
a strong wind, or fast horses,
or she cometh. May Allah make us among
those who will pass it quickly.
I mean
so some will be saved without any harm.
That means they will cross quickly,
and these hooks on both sides
will not harm them, will not,
touch them.
Some will be safe after receiving
some scratches,
and some will fall down into the hellfire.
The last person will cross by being dragged
over the bridge. So he is
crawling,
bullying himself across the bridge.
So they deny this, this deviant sense.
The.
So my dear brothers and sisters,
these deviate sects,
as groups
like Mathezila
or Jammite,
yeah, they don't exist as groups,
but their beliefs are still alive. And many
people,
they hold this belief.
Many people, they hold such belief.
Also,
among the things
they they deny
is seeing Allah
in the.
They deny seeing Allah in the.
This
is the relief
of these deviant texts,
and
the like.
And there are many groups
who are living
among us nowadays.
They hold the same belief, denying seeing Allah
in the.
And the belief of Al sunnah, Allah
will be seen in the. And
the Hadith are so many
regarding
seeing Allah
And Allah
said, K? That's the people of in Jannah,
they will have whatever they
they wish, whatever they
desire.
And we have more for them,
more
than what they desire.
And the prophet explained, the mazid
is seeing Allah
And he said in another hadith,
do you doubt the moon when it is
full? Say
no.
Say, likewise,
in the same way that you see the
moon when it is full
without
any
cowardice
or congestion or
squeezing yourself
in order to see it. Because if it
is
a crescent,
then
I have to stand next to you and
another one next to me and focus on
a small portion
because that is where the crescent of the
moon is.
So that's why we are touching each other
and squeezing our bodies against each other
so that we focus on the same angle
at the same spot.
But when the moon is full,
no need for that. Everyone is sitting relaxed,
seeing the moon.
And here, this example
of this similitude,
when the prophet
said it is:
likewise, you will see Allah, which means
you will see Allah,
and while you are relaxed, everyone is seeing
and looking at Allah
It doesn't mean that
Allah resembles the looks of Allah will resemble
the moon. No. But
it means
the the seeing will be so clear
and
you will be so relaxed when you are
seeing your Lord,
glory be to him. And may Allah make
us some of those who will be looking
at the face of Allah
So seeing Allah
is one of the greatest pleasure.
There's no pleasure
more than seeing Allah
Allah Subhanahu Wa Ta'ala, he
deprived and punished.
Okay. He will punish the disbelievers
by not allowing them to see him.
In the day of,
they will be deprived.
They will be scared, they will be isolated
from seeing
the
Lord.
Allah punishes them.
And he rewards the believers by seeing him.
That's why he said,
I am punishing
the disbelievers
by not allowing them to see me,
and I allow you to see me
as a reward for you.
Because if everyone is going to be deprived
of seeing Allah,
what is
the benefit of mentioning this saying that the
disbelievers
will be isolated if everyone is going to
be isolated?
But because the disbelievers will be
screened and isolated and deprived of seeing Allah,
and the believers who see Allah.
And the prophet on
the night of the,
he saw screams of light. He didn't see
a lot. That's why when he was asked,
did you see Allah?
He said,
light. I saw only light.
And another hadith,
So I saw screens of light. I didn't
see Allah.
Even in the night of the, he didn't
see Allah.
And even what he saw as the tree
of the Sijat al Mun Tahir,
the final tree, he saw Jibril,
Alisan,
that was not Allah.
But
Allah will be seen in the
will be seen in
the
In the dunya,
the prophet
said
Know that none of you will see Allah
until he dies until he dies.
So in the dunya, you don't see Allah,
even in the dream.
K? But the here,
he did not make any exception.
There are some of
the,
they said,
possibility
is there seen a lot in the dream.
K? But the strongest opinion,
that the prophet,
he did not make any exception.
And
apart from the
the prophets of Allah
because
there are narrations
that
the prophet
he saw Allah
in the dream,
k,
in the dream.
Of course,
the what you see in the dream,
not necessarily
reflects the
the reality.
Keep this in mind.
What you see
not necessarily
means
what you saw in the dream,
exactly that is the reality.
Don't you read Surat Youssef?
Youssef, alaihis salam,
he saw
the sun, the moon
and 11 planets.
That's what he's in the dream.
So I saw
11 planets,
and
the sun and the moon, frustrating for me.
That's what he saw
in the dream.
Yes.
But you saw this correct.
But what is the reality of it?
The reality of it,
we came to know about it at the
end of the Surah.
The end of the Surah,
when his
father
and his mother and his brothers came to
him
in Egypt
and all
frustrated so as a respect, and that was
permissible in the law of Yusuf.
And then he raised his father and mother
and put them on the throne.
So here now we know.
The sun and the moon are his parents.
The
11 planets, 11 Kalka, his brothers.
So not necessarily
what you saw is 3. What the 3
in the dream
reflects the reality
because here, the reality different.
What you saw,
he saw planets,
sun,
moon,
but the reality,
these things that he saw
represent
and symbolize
his father, his mother,
and his brothers.
So seeing Allah
in
the affirah,
no doubt, in the duniya, the prophet
said,
none of you
apart from Allah's prophets,
will not see Allah until he dies.
And the hadith about
that the that is.
And, of course, there is a a hadith
which is not authentic,
and you
come across or hear people attacking
the, the saying how you say that your
prophet
in the
in the,
form of a young man,
etcetera.
So the narration is not authentic.
The narration is not authentic
even
if
for the sake of argument, someone argued.
K.
K. But Eventechania said this. He said, well,
what Eventechania said? He said exactly
he said, if this according
k. Let's say that to him, the narration
is acceptable.
Then he is saying even if we accept
the narration,
there's no issue with it.
Just in the same way,
Yusuf, alaihis salaam, he saw
the sun, the moon, and planets,
and what the reality is different. So
no doubt
that Allah is totally different
from this young man, the prophet,
let me show. So the reality totally different
because we know
Allah, nothing is like like him.
Nothing is like unto Allah.
So definitely, Allah is not does not look
like this,
young man,
etcetera.
So keep this in mind.
Now the
narration from
the Hadith's perspective,
is.
Also,
they denied
the mizan.
See?
Oh, deviance,
they
went astray.
They went astray from the
the correct
path or the correct way.
So the mizan, there is a balance, and
it has
both sides pass, and
the deeds will be materialized,
the good deeds on one side, the bad
deeds on the other side.
They denied that.
Allah says
So Allah says,
we will set up the scales
of justice on the day of judgment,
so no soul will be wronged in the
least.
And even if a deed
is the weight of a mustard seed,
we will bring it forth,
and sufficient
are
we
as vigilant rakina.
Someone tells us there is a day
where the mawazin,
the scales,
the balance
will be
placed.
And once these will be
placed
on the structure scales,
Another almohazi, you know, this is real not
piano. So
there are there
are scales there.
No soul will be lonely because Allah
is just. Even if you
made
a a good deed equivalent to the weight
of an ant.
Ant.
The
is that
small ants,
not the black ones, the small ones.
K?
Normally,
they are colored,
redish.
So
if you
make a good deed equivalent to the weight
of the ant, the dawah,
you'll find it.
Likewise,
if you
committed the sin,
even if it is so manu, it's so
small,
as small as
the ad, you'll find
it. Not wrong with anyone.
These are your good deeds. These are your
evil ones, your misdeeds.
And we
and both deeds will be placed.
No single soul will be around.
You'll not be wrong because that is the
day
where the divine justice
divine justice
will be manifested.
And even if the deed that you
you did
is the weight of a mustard
seed.
You know the mustard seed.
Allah will bring it.
We will bring it forth.
Nothing will be missing.
That's why my dear brothers and sisters, we
should never
trivialize
we should never trivialize
doing good.
Don't say, oh, this is nothing.
Something silly, trivial. No. Never trivialize
anything.
You never know.
You never know.
If it is accepted from Allah
by Allah and
Allah multiplies it for you,
it will make your scale heavy.
So just keep good doing deeds.
That's why
The ranks of iman, they are 70 and
and
and more.
And the lowest
rank and the level and degree of iman
is to remove anything harmful in your way.
So broken glass, you saw,
an object
blocking the way or
someone might
might got hurt by it, and you removed
it. Like the man
who saw a branch of a tree protruding,
shaking out, he cut it.
Allah
forgave him his sins and admitted him to
the Jannah.
The same thing,
the prostitute
who
felt thirsty, so she went inside
water well and drank. And when she came
out, she found the thirsty dump,
licking the earth.
So she went again in inside the well,
filled her shoe, and gave that water to
the dog.
Allah
forgave her all her sins,
though she was a prostitute.
Some might say, what What did she do?
She just gave water to thirsty dog. Yeah.
But Allah
loved that action from her.
Allah loved it.
Because at that moment,
Allah looked at her heart and saw
the amount of mercy she showed towards that
dog,
And Allah loved that
attitude,
that
feeling,
so he forgot her.
He sorry. So he forgave her,
all her
past sins,
though she was a prostitute.
So my dear brothers and sisters never trivialize
and said this is something insignificant.
Never do that
because
because we don't know
which deed will be accepted from us. We
don't know.
So
these deviant checks,
because of the
what they
have
established for themselves
and their methodology,
which was
erroneous and wrong,
Because of that, they went astray,
and the khayfah misled them.
So they denied the
the the Muazid,
the Musa.
And listen to this beautiful hadith, the
prophet mentioned.
Muhammad and
and Nafili.
The meaning,
this hadith
is a prophecy. Indeed, it is a prophecy
because we can see
its fulfillment.
The Raqid Abu Raqah of the prophet said,
let me not find one of you reclining
on his couch
when he hears something regarding me, which I
have commanded
or forbidden,
and saying,
we do not know
what we found in Allah's book we have
followed.
So he's saying a group of people will
come,
and they should not
see
them. And they don't want to find you
one of them,
reclining on his couch.
Then he talks, well, you know,
is it in the Quran?
Have you heard this?
You tell the prophet
said there's something he tell you, oh, oh,
sarcastically,
is this in the Quran
I told you the prophet said?
Oh, okay. So it's not in the Quran.
Only you accept what was in the Quran.
This is what the prophet
is talking about,
and we have seen them.
And those who are saying this, actually, they
don't know the Quran. Because if they say,
it is in the Quran the Quran. Yes.
It is in the Quran.
This is the Quran say,
Did the Quran say, whatever the prophet
gives you, take it,
and whatever
he forbids you, abstain from it.
So you see that they treat the sunnah
oh, this is something secondary.
Not that it is a revelation from Allah,
and they don't show disrespect
and taweem
and reverence
for the sunnah of the prophet
This is what the prophet
is talking about.
This is actually a warning.
Let me not
find anyone of you
reclining
on
his
couch.
My command comes to him.
That the prophet says this the prophet commanded
this.
And
indifferently
while
relying and reclining
in his couch,
So when he hears something regarding me, which
I have commanded,
not true. That's why my dear brothers and
sisters,
I want you
whenever
whenever
you hear the hadith of the prophet
which is authentic,
imagine you are sitting in front of him
and he is telling you. That's it.
I'm
in front of my property. He tells me
this. I say, I hear, and I obey.
Which may not find one of you reclining
on his couch
when he hears something regarding me, which I
have commanded off of it. And I'm saying,
we do not know.
K. Not actually,
that this hadith is authentic, not so authentic.
Okay. If you don't know, there are people.
No. They're experts.
What we found in Allah's book, we have
followed, which I will follow what is in
the Quran.
You are not following what's in the Quran
because what the Quran tells you
is to follow what the prophet said.
This is what Allah commands you.
Whatever the prophets, the messenger
gives
you.
Get
it. And whatever he forbids you,
abstain from it.
That's why
when the woman
came
to Ibn Mas'ud
and said, oh, Ibn Mas'ud, you are saying
that
anyone that blocks her eyebrows,
she is cursed in the book of Allah.
He said, yes.
He said, I read the Quran from the
cover to the cover. I didn't find it.
He said, had you read the Quran, you
would have found it.
Didn't you come across?
Didn't you come across this ayah, whatever the
prophet
K. Gives you, take it, and whatever he
forbids you, abstain from it.
Then she kept quiet, and then she wanted
to provoke
him. She said, but your wife blocks her
eyebrows.
Said, go and check inside. She's inside. Go
and check.
She went
and came out. She said, no. She doesn't
block her eyebrows. She said, do you think
would live with the woman blocking her eyebrows?
As
happened, they were men.
Shit.
No tolerance. 0 tolerance towards Haram.
So here, this hadith,
keep it always in your mind.
And if you hear those who are reclining
in their couches are saying this, say,
my prophet warned me
regarding you 1400
years ago. May Allah save me from you
and
the likes of you,
and may Allah
keep us remain steadfast
on this beautiful deed
till we meet Allah
and find him pleased with all of us.
Amen.
May Allah
please us in knowledge. May Allah bless us
with the beneficial knowledge about your deeds.
May Allah forgive us our faults and mistakes
and ignorance.
And may Allah
guide our to the Haqq, unite our on
the Haqq, and may Allah unite our hearts
in the Haqq.
And may Allah unite our hearts. And may
Allah reward all of you, my dear brothers
and sisters,
immensely,
for your patience
and attendance.
For
the school class today.
With his permission, we can take some questions.
Yeah.
I'll try to get the ones that are
Okay. Some of these are from,
are taken from
are related to the, some topics inside the
the lesson.
About what?
There's there's some that are related to what
you said, during the lesson.
How old will the person be?
Cross the.
Oh, this is from an 8 year old.
This is from an 8 year old.
How old will the Persian be when they
cross the Sarat bridge?
How old they will be? Yes.
When we cross the shirak, that is the
AUN people the way the people die normally.
That is your age.
But after the shirak, you know, there is
a.
The
comes after the siraq, which is another,
like an assembly point.
Okay? Now people, they cross the siraq,
so they will be gathered in a place
called Al Kamtara
because I even in up to that moment,
there are still remnants
of the human
nature inside us, which means things
remnants from the duniya worthy of life.
So now I've checked the a contrara, they
will be granted admission to the Jannah,
so Allah
clears
and purifies
and cleans their hearts.
So all the ranchers,
ill feelings, ill things, when as Anna Murphy,
so do we,
all these
ill feelings,
and then they will be admitted to the
jannah. And then when they enter the jannah,
they are young.
All of them are young.
Next question, please.
How long will we see Allah
And does it depend on which
level of paradise that we're able to see
Allah subhanahu wa ta'ala?
No. All the people in Jannah see, they
they will see Allah. Oh, men and women.
And
in the Hadith,
there is a day
for visiting and seeing Allah,
special day,
like Friday in the.
Told the,
I'll see you in Sur Qal Jannah, the
market of the Jannah. Said there is market
of the Jannah. I said, yes. There is
a day
where all the people from the different levels
of the Jannah, they come to a place.
Okay? And they will be sitting on pulpits
of light and piles of light and piles
of mask,
and then Allah appears to all of them,
and he talks to all of them.
All of
them.
And then after that, Allah will tell them,
go now to this market and pick whatever
you want,
and go back to your places, to your
families.
So that is where they meet, and
then they go back to their
mansions, to their palaces.
And now the moment their wives,
they see them, they say,
you are more handsome than when you left.
So you are
more beautiful than when we left you
because both the women, they saw.
So
All the people of Jannah,
and
we grant them
the looking at us,
seeing Allah.
May Allah
grant us admission
into his Jannah by his grace, and make
us among those who will enjoy
looking
at the
glorified face of Allah.
Next.
I have 2 questions.
So we'll ask the first one. A sister
is asking. She had an argument with her
husband,
and he said he doubted her virginity.
Although they had been married
for a few years,
and she was chased He told her what?
He doubted her virginity
her virginity.
He doubted her virginity?
Yes. Although they have been married for a
few years.
It was during an argument.
He just,
ignore what he said and say,
But, of course, this is
Haram because you are accusing
your wife
of.
And this is totally
maybe because he was angry and there's a
slip of a tongue. You just ignore it
as if you didn't hear it.
K?
And if, let's say that,
when he,
he married her, okay, for one reason or
another,
the girl lost her virginity,
and that's why we cannot jump to the
conclusion
because she
there were the she the hymen was not
there, so she must have committed zenah. This
is not true
because
as even in med doctors and the specialist,
they will tell you there are different types
of hymens, and some hymens
are very, very,
thin, and they can be ruptured
easily
even by the menses itself
or any movement,
apropped movement or jump or whatever, a horse
sliding, etcetera.
That's why it was the Earth of the
Sahara,
the norm of the Sahaba,
that
the unavailability
of
the,
hymen,
is not a sign of Zina, a trouble,
because they knew
that something might affect and,
cause the hymen to be ruptured.
That's why when a man came to the
palace
and he said,
my daughter,
she was virgin, then she made a mistake.
And now a man is proposing, should I
inform him about that?
Said, Nur Ahmed asked him, how is she?
He said, she had repented. She is pious,
righteous.
Said, no. Don't inform him. And if you
inform him, I will beat you.
So if someone says, he will fight out.
No. Because it's known to the Sahara
that
they cannot accuse
a woman because the was not there that
she committed.
Next question, please.
If
I had taken
then wore socks
If I had take okay. Yes. And then
put the socks on Okay. And then later
wore another pair,
2 pairs of socks. He put another pair
on, then broke my. Is it permissible
to wipe over the double
layers of socks, or do I have to
remove the 2nd pair? You can wipe. You
can wipe.
Okay. Because, actually, you,
when you put the second one, you put
it while you are having the or you
put it after you're having the
the losing the.
Before before the, she puts it on.
No. No. She she
she,
she took and she put it on. Right?
Yes. Yes.
And then she put another one on top
of it. Right? Yes.
Okay. And then she lost the?
Yes. You can wipe on the other one.
Uh-huh.
Next.
Can I learn Quran with a male teacher?
It's a group of women
and children.
The teacher is male,
for Quran and Arabic in a group a
group Zoom call where no video was allowed.
So the teacher is male, and he's teaching
women and boys.
No. Women and girls.
And girls.
Okay. Is there a hijab? Is there
a chatter?
It's a Zoom Zoom,
but but no videos.
No. They shouldn't they they they shouldn't be,
hijab or,
sasha between them.
Okay.
Next.
Okay.
If we saw
if we saw the prophet
in a dream, does that mean we saw
him?
Is it a description of seeing him in
a dream?
If you see the prophet in the dream
and all the descriptions
mentioned in the sunnah
fulfilled what you saw,
that, you saw the prophet
But of course, you have to keep in
mind
that the shaitan can come
to one of us and tell him that
I am the prophet.
K. So be careful because the shaitan can
fool anyone.
That's why we need to know
the looks of the prophet
You know that the shaitan came to
Sheikh
Abdul
Kalani
When Sheikh Abdul Kalani was praying to Hajjot,
so she had come to him and said,
oh, Abdul Kalani, no need for you to
pray.
I'm Allah.
No need. Khalash, enough. No need to pray
to me.
But our Imam Abdel Qadr was a scholar,
so he realized this was shaitan. Because when
the room was illuminated,
was lit
up.
So Sheikh Abdul Kalib told him,
by Allah, are you Allah?
No reply.
And that light disappeared.
Then the voice came back and said,
oh, Abdelkader,
you escaped
my check.
I fooled many worshippers
by that,
that I your I am Allah.
So the can't come.
That's why the prophet
said,
cannot come.
K, in my real looks
as mentioned to you in this. He cannot
but can't come and tell you anything.
I am your prophet.
So be careful. So
know
the Shamal
and the features and the looks of the
physical
features of the prophet
And there's a beautiful book,
Shamal by Imam Tirmidhi.
Read it. And,
is and the Hadith has,
have been checked by Sheikh Al Bani.
Next question, please.
What is the ruling on using the contraceptive
methods?
Is there
among the scholars
regarding it?
First of all, before we answer the using
contraceptives,
in Islam,
the purpose of the marriage is to have
children.
So the birth control in Islam is haram.
Listen to these systems.
Birth control
in Islam is haram.
Cannot decide and say, oh, one boy, one
girl, enough.
No.
Yeah. I have no right for that
because
the prophet
said,
So marry
the women of loving nature and those who
are prolific,
those who will give more children,
more productive.
Because I want you
to outnumber
the nations on the day of the resurrection.
So
this is the wish of your prophet, to
have many children.
So to say I have one child, 2
children maximum, no.
Because Allah is the provider, not you.
So birth control is haram.
Phasing out
and making gaps between one child and another,
Allah already provided that 2 years,
the period of breastfeeding
breast
breastfeeding.
So that is giving already
between
one child and another, the period of 2
years.
But to say, no, alas, finish enough to
no.
There's no birth control.
Unless there is a health
reasons.
Right? A woman has many pre pregnancies,
and every time it is cesarean cesarean cesarean.
So then the doctor said,
the life of the woman will be at
stake.
In that case,
the the what they call it, the
the isolation
or blocking and closing the fallopian tubes, etcetera,
can be resorted to.
Now
how about just
using the contraceptives
for just controlling
and maintaining
the gap between
the one child and another child,
the Sahara,
they were practicing
what is known as elasil,
coitus
interrupters.
The coitus interrupters,
the Sahaba, they were practicing that, as Jabal
bin Abdullah said,
So we were practicing
coitus interrupters
while the revelation was,
descending upon the heart of the prophet.
And Allah,
he saw that, and he didn't send
say anything regarding it, which means
practicing
the coitus interrupters,
the azzle,
is permissible.
So what is coitus interrupters?
It is for the man
to
*
outside.
The man to *
outside the the private part of the female
private part.
But here,
with the consent of the wife of the
woman.
In other words, a husband cannot
practice the cultus and terraptus
without her permission.
If she says, no,
I don't want you to * our side,
then he has no,
right
because this is her right.
Because
to * outside,
you deprive her of a sort of pleasure.
K?
Now how about using the condoms or the
coils?
K. The
the coils should be avoided,
k, because there is no necessity
where a woman will show her private part
to the doctor, and this mechanism will be
inserted.
K?
Condoms can be used.
K.
And whatever Allah
okay,
decreed is is going to take place.
K? Many people are using the condoms, and,
that day, they didn't use, and she became
pregnant.
Some people, the women, they follow the
the the chart,
the period when
the fertility is high, they avoid making love
at such time, etcetera.
And it works for some people.
So in that case, there's no harm, Inshallah.
I hope this is clear to all the
sisters
and brothers as well.
Okay. My question
is
if one goes to work
full time, they are getting to the age
where they have to sometimes go to the
bathroom suddenly
or else have an embarrassing
situation.
But then
time comes, and they feel that they are
not clean,
but unable to do anything
whilst at work.
What should they do? Pray without
at
the prescribed time
or do
and pray
or wait until they get home clean and
change into clean clothes.
Then pray.
Listen to me, my dear brothers and sisters.
Salah
is not a joke,
and one has to be
very, very,
I mean,
cautious about maintaining his prayers and praying on
time
and not to miss the time of the
salah.
Second thing,
one has to maintain and
keep himself clean
whenever he or she answers the call of
nature.
So before you leave the
toilet,
make sure that you are clean.
Impurity
is removed.
K.
You use the toilet paper and then use
water after that.
So the
the
discharge the place of discharge is clean,
and then make it your habit.
Make it your habit.
Whenever you answer the call of nature,
For example, you in the morning, when you
go to the office, we we are going,
So you wear your socks. So there,
in the office, you just wipe over that.
And for the woman, she can just wipe
over the. No need to remove the.
No need to
raise it and wipe part of the head.
Just
a wet hand over
the.
But always maintain your and
when it's time for salah, you're praying.
But to miss the time of the salah
judgment,
k, or you know you are not clean,
and now you are saying, can I result
to the Yamun?
No.
So because if you don't clean yourself,
the prophet said,
k? So the main main
cause
of the torment in the grave and the
punishment in the grave is because people, they
do not clean themselves
because of urine.
Because of urine.
I hope this is clear to the questioner.
Yes.
Okay.
Dear honorable Sheikh.
Can you
can you please explain what
okay. Can you please explain
what eyebrow is permissible
and which one is haram? The
shape, I think. Eyebrow.
The
eyebrows?
Yes. Which one is permissible?
Which shape? I don't I don't even
Blocking eyebrows is haram. Shaving it is haram.
Thinning it is halal.
You don't touch it.
Unless you have very, very thick eyebrows,
and they make you look ugly,
then you can remove your hair, or maybe
sometime the eyebrows are connected
so you can remove what is in between.
Otherwise, you don't
pluck the eyebrows. How about highlighting?
Just
maybe make something color. You are not removing,
but maybe part will look like the skin.
There's no harm with that. But plucking eyebrows
is totally the habitat.
I hope this is clear to all of
you,
sisters.
Yes. That was the clear answer.
That was the final question.
That was the last question?
Yes.
May
Allah bless you, bless your family, protect you,
protect your family, and may Allah elevate your
status on this world and in
and may Allah
keep us to remain
steadfast on this beautiful deen till we meet
Allah and find him pleased with all of
us. Amen.
Until we meet
in the coming session, I leave you in
Allah's company
and protection.