Salem Al Amry – Lesson 58 Weekly Class Virtues of Islam
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The "hasith" in Islam is a way to affirm the beliefs of the prophet or his second generation. It can be used for issues related to Islam, such as problems or the beliefs of the people. It is important to follow authentic narratives and not reject them. The history of Islam is discussed, including the rise of Islam in Iraq and the spread of Islam among Muslims. Discussions about mistakes made by the Sunroofed Muslim community, the importance of rejecting the prophetic text, and the negative implication of the prophetic text and reason and race are emphasized.
AI: Summary ©
Sheikh, we can begin if you're ready, Sheikh.
How are you? Okay?
I'm ready.
We can begin. There's a lot of background
noise, and, I think q and a will
be difficult today, sir.
No problem.
Let us begin.
Brothers and sisters in Islam. Today is our
weekly class
of Islam,
virtues of Islam.
And we are talking about the methodology
of the
deviant * in Islam,
deviant groups.
And we mentioned many of their characteristics,
and we continue.
Among their characteristics
is that they reject
the hadiths
that are ahad,
hadith that are ahad.
And
we talked about it in the last session
because the hadith
can be
ahad or mutawater.
So the mutawater
hadith, it is a hadith that has been
report reported
by
group of the companions
and then by group of the tabri and
then by group of the tabri tabri.
So in each level of the transmitter,
that is what is happening.
So
such hadith is called,
which is if the transmitter's
within the range from 1 to 10.
Okay.
7, 8, 9.
K.
And there are very few, these Hadith, which
are.
The the bulk of the Hadith
are ahad.
So they came up with this that,
okay, a hadith that are ahad.
We will not,
accept them and apply them regarding
the
the the the doctrine,
the relief itself.
5th, no issue. We can use them in,
tricky issues, but not for the.
And that is, of course, it is an
innovation in itself. It is a
because this differentiation between and
is baseless.
They have no evidence for that
at all.
And
to say that the hadith of our heart
cannot be
used for,
theological issues or
doctrinal
issues or matters of
the belief is it's in itself
an innovation.
It's a bidah. This was not known
at the time of the prophet
or his
2nd generation or the 3rd generation.
This is a
concocted and made by the and
others, they follow them.
The Hadith, if it is authentic,
it is an authority
in itself.
It is an evidence by itself.
The
he sent
messengers
only
one messenger to Yemen, one messenger to
Egypt, one messenger to Persia, one
Oh, that that's what he did.
He didn't send a group of the Sahaba
with the same message. He didn't do that.
He sent to Yemen, and he told him,
you are going to the people of Yemen,
and the first thing that you should address
them that you call them to is to
believe in the oneness of Allah,
to single out Allah in worship.
And the people of Yemen, they accepted that.
They didn't say you are only 1 person,
which means sending 1 person is enough
because all the Sahara are trustworthy
and
reliable.
Same thing, he sent,
Musa Abid Nurmagomed to Medina to teach the
people in Islam.
And their narrations are so many.
And, our sheikh Al Ghani
he wrote a small booklet on this issue,
Al Hadith Arjatul Birafsi.
So this is one of the main
features or characteristics
of the,
the people of Hawa or the people of
that they reject the hadith that Allah had.
Sheikh
Islam
maintained,
They reject the hadith.
They reject the hadith,
though they are authentic
because they do not comply
with their beliefs.
That's it. That's the the yardstick. That's the
standard
they apply.
Is it
if the hadith is in line with what
we believe, we accept it.
But if it's not in line with what
we believe,
they reject it.
So it is a matter
of
following their own whims and desires.
The hadith is authentic. Finish. You have no
other choice
except
to accept it and apply it,
and follow it.
This is the
the
the correct belief.
You don't reject something
because
it is not suiting what you believe.
So he said they rejected the hadith,
though they are authentic because they do not
comply
with the belief.
So he said,
he said,
So they reject
the hadith.
Why? Because these narrations,
they
oppose their
they go
against their
statements,
their sayings,
their beliefs,
so they reject them. And they do not
hesitate
in rejecting them
Even the Hadith are authentic.
For that reason,
the salaf
and when you mean the salaf, the 3
generations, Sahaba, Tabi, Tabi, Tabi.
These 3 generations,
we refer to them as
the the highest,
the decisals.
So they it was commonly practiced and known
and agreed among the seller.
If they find a person
who's
reluctant to accept the authentic narrations,
reluctant.
He's not ready to accept them.
Or he rejected some of these authentic narrations,
then they will accuse him
of being deviant,
and not on the right track, and not
on the right path.
That's what the imam
Paha'i raham Allah said,
which means
if you hear a man,
if you hear an individual, a person,
okay.
Literally,
but it doesn't mean stabbing here.
It means criticizing.
K. So if you hear a man criticizing
the asa,
asa can be the hadith of the
or
the sayings of the the
Sahaba.
So the word asar, it can it cover
the and the and the.
These are asar,
And sometimes it depend some,
scholar, they use the and the simultaneously
and interchangeably.
So you need to know
if you are reading,
in the books what the
how the author or the writer
uses this terminology. Because sometimes,
Azad means the hadith of the prophet,
and sometimes it is broader.
It can include the hadith of the prophet
or the saying of the or the sayings
of Tabarin.
These are,
and that's why
the
Hadith, I hope that you are taking notes,
my dear brothers and sisters.
The Hadith of the the
is called Marfur
Marfur.
So hadithan is Marfur.
The hadith saying of the Sahabi is called
Mursal.
Saying of the Tabi is called Magatoor.
At the
in the Bikonia.
Bikonia is a poem about the science of
Hadith. So
he
said, so what you attribute to the prophet
which is the hadith,
that is the.
And what is attributed to a is called
Magpura.
And what you attribute to the Sahara
is called
mursal
mokuf, sorry.
Mokuf. So we have the the mokuf,
and the maktora.
So what you
So whatever you attribute to the Sahaba,
of their sayings, their statement,
their judgment, their
verges,
actions.
Abhinar Umar used to do this.
Abhinar Umar did this. Abhinar Umar did that.
Okay? So you are mentioning
the actions of
Umar.
Say he said the Sahaba said this,
all actions of the Sahaba.
It is a.
K? And it is
and
affirmed.
So we have the 3 terminologies.
You need to know them. The is the
what the prophet said.
The
is what the Sahabi said, and the is
what the Tabari said.
So the
and Azar can't cover all of them, the
word Azar.
So the is what the
said or
the hadith,
right, that the prophet
said, and they
are with the continuous
and traceable.
What the Sahabi said, it's.
And we have to keep in mind that
what the Sahabi said,
if it is related to issues of halal
and haram or the reward or the unseen,
the *,
Then they say
so this hadith,
though it is but
it is equivalent to the because
this hadith talks about
the
rewards or talks about Jannah or talks about
the punishment or talks about issues of the
hereafter.
So
Sahabi would not speculate. So he must have
heard it from the prophet so they say,
so he must have heard it. So we
treat
it as the malfor, not as mawguf.
Unless and until
this companion is known
is known
that he had access
to the scriptures
of the people of the book.
So if he had access
to the
scriptures of the people of the book used
on Christians,
then we cannot say
what he said, he must have heard it
from the prophet.
Why? Because there's a possibility
that what he mentioned, he learned it, and
he
quoted it from the scriptures
of the
Jews for the Christians.
An example for
a few,
Sahaba,
if they talk about
issues
related
to the
or halal or haram,
and they did not
specifically and explicitly
say, we heard it from the.
We cannot say this
saying
or statement.
He must have heard it from the.
Why? Because he's known
that he reads and he had access
to the scriptures
of the Jews and Christians, people of the
book, like
had
a low load
load of camels camels.
Okay. Load
huge amount of books,
colossal amount, great amount of books
that he was carrying on camels,
and he was reading in that.
So Abdullah ibn Abdul Ma'am, it's known
that he had access of the allahu anhu
to the scriptures of the people of the
book.
Or like if he,
was
a Christian or Jew, like Abdullah ibn Salam.
Abdullah ibn Salam is a rabbi,
so he is a scholar of the Jews.
So he had,
okay,
mastered and studied
the Torah.
So if he
talks about issues related to the
of,
rewards
and heavens and
*,
and what he said
is not.
He didn't say, I heard the pastor saying
this.
We say it is.
It's not.
The same thing.
But if another Sahabi who
had no access to the
scriptures of the Jews and Christians, and he
talked about the * and issues related to
the * or issues of
what will happen in the next life,
or issues of,
the reward of something, Someone does this. This
will be the it's a reward the reward
will be this and that.
In this case,
it is, like, equivalent to the, and he
must have heard it from the prophet.
So here, Imam Bad Bahari
saying
so
someone here a man criticizing
the ataab,
as I mentioned briefly,
some of the scholars used the ataab
some synonymously
and interchangeably
for the hadith
because
this the the and the.
Okay?
They are not like the Mafur.
This is a saying of Sahabi, and this
is a saying of Tabiri.
For example, like a saying of Al Hasan
al Basri.
So
it is not
part of the revelation. What is part of
the revelation
is the what
the prophet
said.
So he criticizes
the and
if he's here,
it it
means that,
the Hadith, he criticizes
the Hadith of the prophet,
and he does not does not accept them.
Or he denies some authentic Hadiths,
some a hadith
that had been reported
through reliable
chains of narrators,
and the narrators
are reliable and authentic and trustworthy,
yet
he rejects them.
So if you, he said, if you find
a man
who behaves that way,
Islam.
So you should teach him, he said, most
certainly, he is a man
of deviant methodology.
His madman is deviant,
bad,
dangerous,
malicious.
Well, cold
and sayings.
So his statements
are dangerous,
malicious,
misguiding,
so be careful.
This is what Imam
Baba Hari said.
Muhammad.
Imam Ahmed is a Namah Hussainati wal Jama'ah.
But this is the title of Imam Ahmed.
He was given this title when he remurned
firm
on the correct belief,
when he stood
firmly
against the Muertazila
regarding the issue
that the Quran is the speech of Allah
uncreated.
Was
the they came with this
that the Quran is created.
And we know that the Quran
is
one of the attributes of Allah.
Allah spoke the Quran,
and now to come and say
the speech of Allah is created,
what does it mean?
You mean that Allah is created?
This
is his attribute.
So anyone who says the Quran is created,
this is kufr
kufr.
So the Quran is the speech of Allah.
Allah spoke the Quran,
and Allah speaks.
And Allah
said that the Quran is his speech.
So if any of the Mushriks
seeks your protection,
because
always is the the the the form.
Means to seek something.
K. So
so he seeks the
or the that
you
grant him
the protection.
That means he seeks
explanation.
He seeks
more
clarity clarification, more knowledge.
So
so here,
Allah is saying that if
if the mushrik
seeks your protection,
grant him protection.
Until he hears
the speech of Allah.
The speech of Allah.
And then deliver him to his destination,
to his safe
destination.
So Allah said,
till he hears the speech of Allah. So
the Quran is the speech of Allah. Allah
spoke the Quran, and Allah speaks.
And most certainly, Allah
spoke to Moses
verbally,
and Moses heard the speech of Allah.
He heard Allah speaking to him. For that
reason,
he looked forward, he aspired
to see Allah. That's why he asked Allah
to let him look at him and see
him,
because he heard he heard him. So
Allah
clearly said that the Quran is his speech.
Allah talks
or speaks.
And by the way,
they mentioned a story.
They said group of Muslims were traveling,
and they were stopped by a group of
the
Hawari,
the
or the
deviant sect, ignorant ones.
K?
They kill
the Muslims, and they save the disbelievers.
Islam
This
the main feature and characteristics
of
the. And that's why they fought the Sahaba,
and that's why they said to,
you are a capitalist.
He ignored them.
He realized that they were ignorant.
He only fought them after they started spreading
corruption,
killing people.
And before he fought to them, he sent
to them
his cousin,
Ibn Abbas, to debate with them, and there
were 12,000,
8,000
repented.
And they were in a place called Haruah
in Iraq. That's why another name for the
is the
So the,
they,
choose,
consider anyone who commits major sin as a.
They treated the Sahaba as kafar. They consider
Sahid Nihali as a.
So
group of Muslim, they were traveling, and then
the Hawaii, either way highway robbers. Okay?
And they stopped them.
And they said, we will not let you
pass by.
Who are you?
Who are you? Among them was one of
the Marteziras,
Wasir ibn Aqsa. And many of those Martezir,
they were also, I mean, intelligent.
So Wasir ibn Aqsa
is one of those,
smart guys.
So he told the Muslims,
I will handle them.
Don't say anything.
Because if you say you are Muslim, they
will start now interrogating,
and what do you think of Abu Bakr
and Omar and then
Usman,
they will
put you on the trap. And if you
say something they don't like, they will just
kill you.
So he said, leave it to me. I
will handle them.
Said, who are you? He said, Kufar.
Non Muslims.
They looked at each other.
Oh, they're not Muslims.
The the pastor said, I mean, the narrations,
they say,
Islam. They killed the Muslims,
and they leave
the,
the idol worshipers.
So now they are
confused
that they're not Muslims.
Then he immediately told them, Allah says in
the Quran,
in
your Quran.
K. That's why
the
prophet described them. He said they read the
Quran and doesn't go beyond
above their throats, which means they don't understand
it, though they read it.
They come out of the deen. They leave
this Islam. They come out they became apostate.
They come out of the deen.
In the same way, the arrow
leaves comes out from
the other side of the body of the
the the the game,
the deer. You shoot
your arrow, the arrow is so fast, it
penetrates and leaves the body of the game,
which means they come out of the deen.
So he told them, okay. The Quran says
in the Quran,
we are Muslims. We are non Muslims,
and Allah commands you in the Quran to
read the Quran to us.
Says he is right.
Bring someone to read the Quran to them.
So
there was someone to read the Quran to
them.
Okay.
So he said, yeah. We make you now
hear the speech of Allah.
Then he said, complete
the then
deliver them
and escort them
until they reach their destination
safely.
So, yeah, they are right.
Okay. Group of men from you. Okay. You
you you
go with them. So now the Muslims
are saved,
okay, from the evil of the Hawarij,
and now they are protected by them, and
now they are escorting them and accompany them
until
they reach their
their place.
So Imam Ahmad Rahimahullah,
he deserved this title,
Imam al Sunnahul Jamah, because he stood
against the Mu'tazila
firmly.
Many of his companions,
his friends, his brothers,
they say the Quran is created.
Speech of Allah and create, and
they
poached at him.
They said
the wounds in his body,
because of the whips,
you can put your fingers inside
because the flesh is removed,
and they would beat him until he would
faint.
And 3 3 3 caliphs
from the
Abbasidin, the Abbasidites.
The reign of 3.
Each one will
tell his successor,
take care of Ahmad.
K? He's dangerous,
deviant.
Keep torturing him,
and finally,
alhamdulillah,
Allah.
Finish that fitna,
put an end to it,
because
the caliph reawives.
Okay?
Their mistakes.
And Imam Ahmed came out
from prison
and started teaching,
and that's why he's called Imam Al Aslom
that he will come out.
And the they say, 2 men, Allah
protected by them, the deen.
Abu Bakr Yomar Ridda,
Muhammad Yomal Fichina.
So Allah protected
the deal via Abu Bakr on the day
of apostasy
when
many of the Arab tribes
became apostasy,
went back on the hills.
So he fought them and brought them back
to Islam.
And Ahmad ibn Hanbal on the day of
Al Fitina,
where he stood firmly against
this bidah,
which was imposed by
the government, by the
ruler, by the Khalifa
on the Muslims.
Because
the scholars around the Khalifa, they were the.
So they brainwash their minds,
and now
they use the power and the authority
to torture Ahl al Shunna,
and many of Ahl al Shunna were killed.
So here, Imam
saying, Whoever
the yuds,
the prophet's hadith,
How dare you? How you dare
to reject the hadith of the prophet?
If you have iman,
do
not do that.
Do not do that.
You reject
the of the
Whoever the prophet
gives you, take it.
And whatever he forbids you, abstain from it,
and then you reject the hadith of the
he doesn't speak out of his own desire.
He's inspired.
He's not more than that uninspired individual.
He receives inspiration from Allah. Allah inspires him.
Allah reveals to him,
and then
you reject
his Hadid.
So that's why
the salaf,
they
realized
the the status of the sunnah.
So they treated the sunnah
with reverence,
veneration,
respect,
love,
not like many of us today.
You tell him the prophet said this. Oh,
only the prophets. Is it in the Quran?
I'm telling you the prophet said. Oh, okay.
Only follow the Quran.
No. You are not following the Quran.
You are a fool. You don't know what
is coming out of your head.
You don't know the Quran. Had you known
the Quran, you would not have
rejected the sunnah of the because
the sunnah is from Allah, revelation from Allah,
and the sunnah explains
this Quran. Without the sunnah, you'll not be
able
to understand the Quran.
So you don't know the Quran,
but the Quran tells you to follow the
prophet.
Allah send the Quran
to the prophet
and he made him to explain it to
us,
make bayan
to explain
the aya to us.
Allah says
establish the salah. How do you pray?
That's Omar said, start
establish the salah.
How do you pray?
Quran didn't teach you the details.
So here, the prophet
has to explain this ayah through his
actions,
how to pray it. That's what he said
that's why he said,
or suddenly. K? As you have seen me
playing.
So this is the explanation of
that
command,
imperative.
Tell me, how how much should I give
to Zakah?
Quran didn't give me the details,
so the prophet has to come and explain
to us
what we should give and what
is the
minimum amount
if someone
has in his possession,
he or she should get the zakah.
What does the zakah of? The livestock,
animals,
cows,
camels, horses,
sheep, goats.
So that's why
and the relationship between the sun and the
Quran is inseparable
Inseparable.
The
Sunnah explains the Quran.
The Sunnah
which means
what has been
summarized
or mentioned
without details, the sunnah expounds that
to Bayin al Mujmal.
Abi Musala,
Sunnah expounds explains.
Artur Zakah Sunnah expounds expounds
that
on that and explains it and
details it and gives us
detailed explanation.
If the text is limited,
so it explains it to us
and tell us,
the limit of the the
the the of the limitation.
It tells us about the limitation
because
it is if it is conditional
based on the condition.
For example,
and the
the thief, male or female,
cut off their hands.
So where should I cut?
From here? From here?
From where?
So the sunnah
said, no. No. No. I said, there's no
absolute,
permission.
No.
It's here.
You have to cut from a particular specific
position,
place in the hand, and that is the
from the wrist as mentioned in the sunnah.
So the sunnah
explains.
K? The sunnah.
When you have a general text,
the sunnah comes and makes exceptions
or exemptions
or specifies,
make that general text specific
to Hasid al aam.
This was the Sunnah Daoz.
For example,
Allah
says,
which means
because this al
is al istaghraq, which means the total
So all types of dead animals are perhaps
dead for you.
So according to the Quran, anything which is
dead
is
haram with dam and all types of blood.
So the sunnah came and say, not all
types of blood are haram, and not all
types of dead animals are haram. There is
an exception here.
There are some elements
are excluded
and exempted,
and they are halal,
though
they belong to the category of blood and
they belong to the
category of dead animals.
The
sunnah
did that.
That's why the prophet
he said in the authentic hadith,
made halal for us. It is made permissible,
lawful for us,
for us, Muslims,
2 types of dead animals,
and 2 types of blood.
Fish
and locusts.
That's about animals.
Locusts, it is dead halal, eat it.
Fish in the market, it's
dead halal, all types of fish.
All the
creatures that live in the sea,
they're halal for you
to eat.
If they always live in the sea, unless
that particular
type of fish
is harmful or poisonous.
Otherwise,
all types of
fish are halal.
No need
to slaughter it.
And you see sometimes,
because you see the the disability, but they
just
lie to us when they
export meat to the Muslim countries.
They put labels.
Halal halal halal halal. Okay?
Or sometimes on fish. Halal halal.
We know fish is halal.
So the sunnah came
and made this exception and exemption
excluded,
and this exclusion
is called taksis
because I removed
2 elements
from among the dead,
fish and locust.
And
I came then to the all types of
blood.
Things are made of blood,
and I removed 2 types.
So he said,
the liver and the spleen.
These are made of blood, and they're halal
for you to eat
the liver and the spleen,
of course,
of an animal that is slaughtered, not that
you come to a carcass
or a dead animal,
and you say, oh, liver is halal and
spleen, and it is dead now.
But if the animal is slaughtered, then you
can eat the liver and the spleen,
though they are
blood made of blood,
and you can eat them raw. Some people,
they like eating them raw. So the sunnah
to hustle salaam.
Okay? This is a general text, Ma'aita, all
types of dead animals, all types of blood,
but the sunnah made exceptions.
And sometimes the sunnah
will mention some rulings that are not in
the Quran
Rulings not in the Quran.
For example,
eating wild animals.
Okay?
Animals
of prey.
Wild animals, lions, tigers, leopards,
etcetera.
They're for habitants.
It's mentioned in sunnah.
And if cannot eat,
these animals that have fangs any animal has
fangs,
okay, and they eat
flesh, flesh eaters,
and they have fangs,
you cannot eat them.
For habit
not diet.
So
all of these animals that
are wild animals,
Animals of prey. They
eat on flesh.
They live on flesh.
A perhaps because
they have fangs.
And all types of birds that have
claws,
Mihkalab, claws
like falcons,
owls,
vultures,
eagles.
You cannot eat them.
Dogs.
So that's what the Sahaba
and
the
salar,
they realize the importance of the sunnah.
That's why here, Imam Ahmed is saying, maraddah
hadith
Whoever rejected the prophet,
indeed he is on the brink of destruction.
He is going
heading towards destruction.
He's almost there on the brink
to fall into that
pit of destruction,
that pit of
ruin
when you reject the hadith
of the prophet
Muhammad ibn al Qayyim
It's number 1.
The meaning
Surat al Imam Abu Ta'imahullah
Those who oppose the revelation
merely
by their shallow understanding.
So
those who contend with the revelation
and
oppose the revelation
and
they misconstrued
the text of the revelation.
Those who oppose the revelation
merely only
by their shallow understanding.
They okay.
The
little gray matters could not digest
the text, so they
reject it.
By their shallow understanding,
all the people
of deviantes,
They had this problem
of
shallow understanding.
Their understanding is so superficial.
Those who oppose the revelation merely by their
shallow understanding,
indeed, they had committed 4 great
sins,
4 great issues,
4 great blunders they made,
and then he started listing them.
So the first one,
rejecting
the prophetic
text.
They reject the prophetic text
because the prophets, they were giving text,
a revelation.
Moses was giving the Torah.
Isa alaihis salaam was giving
the gospel.
Ibrahim
was giving the Surah
scrolls. Dawood Alaihi
Salam was giving the zabur,
the Psalms.
Muhammad
was giving the Quran.
So all of them were giving
texts.
May Allah's peace and blessing
be upon all of them.
So the first
blunder they made
that they rejected
the prophetic
text.
The text that
came from heaven
and were given
to Allah's prophets, and so they are rejecting
them.
This is
no doubt a great sin.
Athania
is
The second blunder, the second mistake, the second
great sin they committed.
They had, he said, indeed, they had committed
4 great sins that, number 1, rejecting the
prophetic text,
and second thing,
having negative, he said,
opinion of the revelation.
So they have
negative
opinion of the Wahi
about the Wahi,
thinking that
it is against reason.
So they just
assume.
So they assume that
there will not be any harmony between the
revelation
and reason or the occult intellect.
When in reality,
this assumption
is erroneous,
is erroneous.
There's no contradiction
whatsoever
between
the
authentic text
and the sound mind sound apple.
You never find any contradiction.
Because the sound mind,
Al Aqul Salim,
is a gift from Allah
and created by Allah, and the revelation
is from Allah.
So
they go hand in hand.
You never find any contradiction.
What do you think it is a contradiction,
or it's gain goes against reason? It's only
due to your
lack of knowledge.
You you the problem with you.
People who have
enough knowledge, they they they don't see that
problem the problem that you have. They don't
see any problem, and they don't see any
contradiction,
real contradiction.
So this is the second
problem that they
have
formed
and built in their minds
this negative,
okay, opinion about the Waha'i, that the Waha'i
is at loggerheads,
is against
reason, and they cannot there will not be
any compatibility,
and they cannot,
coexist
and go together.
The third thing,
he said, They
were,
being unfair with reason itself.
Actually,
so they are
they committed,
xenia,
felony,
climb
against the apple, against
the reason, against the intellect itself
When they claim that
there there will,
there's a contradiction
and there there's no way there's no harmony,
and there will never be any harmony,
okay, between
the reason
and the intellect. We in Islam,
we don't have that at all.
We don't have
because reason and revelation, they go together. We
have no issue.
No issue.
Others, they have this problem.
They say no room for reason. Take everything
on faith.
I remember a brother who became a Muslim
long time ago,
more than 30 years,
and American, and he had PhD
in logic.
And he said they were
preparing me to,
okay, to go out to the Islamic world
to be a missionary.
But then he said,
I studied logic,
and now what they tell us
doesn't make any sense.
So the priest used to tell us,
when you step into the church, when you
come inside,
leave your apple, your reasoning, and your intellect
outside.
Leave it outside.
K. Just in the same way you leave
your shoes,
so keep your apple there. So when you
leave the church,
pick it up.
So when you come in, don't use your
intellect. Don't use reasoning
because what you are going to hear
is it goes against the reason
reasoning,
against intellect,
against the rationale, against
the intellectual,
thinking.
Just take it on faith.
In Islam, we don't have this problem
at all. It's not there's no room for
it in Islam.
So
don't
teach Islam
like others
because others, they have problems,
and you want to apply
the and say and assume that this problem
exists in Islam. For example,
the,
the reason behind
the rebel against the church
in Europe
and
coming and forming
the secularist
movement,
secularism,
the doctrine of and the ideology of,
secularism,
and,
making the dichotomy between the state and the
church,
telling the the church, you have nothing to
do with our mundane affairs, because the church
before,
it runs everything.
They interfered in everything.
So they said, no.
K?
You clergymen,
be there in the church in the monasteries
and churches.
Do not interfere.
K? Just focus on spiritual things,
but don't come to the mundane affairs to
the secular
life because
the church
oppressed the people mistreated them,
exploited them,
killed the scholars, killed the scientists, killed
why?
To them,
the
apple
has no room,
and it goes against reason. So if a
scientist start to think about
the universe like Galileo and others and many
that were executed,
they are they will be labeled as heritage
heritage,
and they will be executed.
So for that reason, they the people decided
we have to get rid of them
and make this separation between the state
and the church. And,
our mandate, first, we will allow them according
to
our way of thinking, according to,
our understanding.
We don't need
the church to interfere.
That is a problem
in Europe.
In Islam, we don't have this problem at
all.
So why are you want to bring secularism
to the Muslim land? We don't have this
problem
in the first place.
So the 3rd
problem of Naqaim said that they
they were unfair actually with reason itself
when they
assume that the there is a contradiction between
reason and revelation.
And Arabia,
the 4th blunder, they made,
So the first blunder, the 4th sin they
committed great sin they committed,
considering and accusing whoever
disagrees with them, either he is a disbeliever
or a heretic.
Right?
All the different sects or the or
the,
the or the others.
If you disagree with them and with their
understanding,
immediately, they will give you the red card.
They will say you are cattle
because your understanding
is different,
from ours or differs from ours and different
than ours.
So considering and accusing whoever disagrees with them,
either he's a
they say, you have a heretic. You are
an deviant.
You
are an,
an innovator
because you don't agree with their fundamentals,
with their principles,
with their
beliefs,
which they hold.
May
Allah
guide all the Muslims.
May Allah
keep us to remain steadfast
on
this beautiful deen.
May
Allah In case our knowledge in the deen,
and may Allah
forgive us all false and mistakes and ignorance,
and may Allah unite our heart. And may
Allah reward all of you, my dear brothers
and sisters, immensely
for your patience and attendance.