Salem Al Amry – Lesson 59 Weekly Class Virtues of Islam
AI: Summary ©
The speakers stress the importance of learning fruit in order to understand Islam's teachings and being prepared to handle situations. They advise parents to fulfill their user's wishes to have multiple children and not allow their heart to behave like a piece of sponge. The speakers also stress the importance of not worrying about poverty and not having children, and to be careful when hearing Shubh Georgia's statement about having no doubts.
AI: Summary ©
Sisters,
and
welcome
to our weekly dose of virtues of Islam
delivered by our honorable Sheikh Sheikh Salim Al
Amri.
I will pass the mic and the screen
to the Sheikh, and the Sheikh can begin.
My
dear brothers and sisters in Islam.
Today is our weekly class
of the ill and Islam, virtues of Islam.
And we are talking about the methodology
of the deviant sects,
the groups of Muslims that drifted away and
deviated
from the
straight line, from the
methodology
of the 3 generations,
from
what the pastor said that I've told to
his companions.
So
by studying their methodology,
you
know
you can have the yardstick,
then you can
distinguish easily
when you hear things are said
because
what is going on
and many of the
that we hear
are not new. These shubuhat were raised in
the past, and they were refuted.
So we continue
talking about
their methodology.
The meaning
the Suraf always they refer to these sects
as Ahl al Ahwa.
The people of Hawa,
the followers of Hawa,
and Hawa is your whims and desires because
that is actually
the precise
and the most accurate
description for them.
They follow the Hawa.
They don't follow the revelation,
what Allah said and what the prophet said.
They follow their own understanding
and what they think that is the correct
understanding.
And they think they are more genius, and
they are more
they are cleverer
and
more intelligent
than
the previous
generations.
So
the people of Hawa,
the followers of those who follow their whims
and desires and and innovations.
So can you imagine now? They are following
invented methods. They're they're invented, concocted by themselves,
and they follow their whims and desires.
If so, if you are following innovations and
you are following your whims and desire,
where do you think you will
end?
K. Where are you going to learn?
Where this methodology is going to lead you
to?
Allah
warns us in the Quran my dear brothers
and sisters.
This Ayah
should be always there in the mind of
every Muslim
who wants to be delivered and saved
from the hellfire,
who wants to be
saved from going astray.
Whoever opposes,
contends,
resists
the messenger,
After the,
the guidance
was made clear to him,
Prophet said to him, he left us on
a clear solid ground.
Whoever
moves from their from that path
deviate from their end
will be ruined, will be destroyed,
will be destroyed.
So Allah says,
After the hudah, the prophet
he explained everything to us.
Anything brings us closer to Allah, he told
us.
Anything
that will
take us away from
and
keep us distant from Allah. He warned us
against it,
and the deen has been completed.
And you follow
a path, a way other than the Sabil,
the way of the Mu'minin.
So who are the Mu'mineen in this aya?
Every Muslim should question himself.
Who are the Mu'mineen here?
Christians?
Jews?
Are they worshipers?
Zoroastrians?
Who are the Mu'minin in the aya?
The mumineen in the aya of the Saharrah,
the companions.
So if you follow
a path, a way other than the way
of the companions.
Right?
We
shall leave him in the past
that he had chosen.
K?
You don't want to follow
this straight line.
You want to follow the shortcuts.
That is your choice,
but you will bear the consequences
as the Sahar. In the hadith, the prophet
he drew a straight line,
and he said,
And then he drew
short lines on both sides and said,
So this is the the straight path that
will lead you to salvation.
So follow it. Walatatirbi
or subul. Do not
take these
shortcuts.
These are suwal of duaal,
the ways of misguidance.
At the entrance of each one of these
exits,
shortcuts
is a shaitan calling the people,
pulling them from the straight line
from the sirot
to the ways of deviation
and misjudges.
So the sirot is only 1.
The way of salvation is only 1.
The way of the hap is only 1.
The deviant groups, deviant sects, they say no
no no no.
The prophets, he drew a circle.
They draw a circle.
And then they say the truth is in
the center of the circle.
So from any point on the circumference of
the circle,
you can reach the truth, the Haqq.
You can you are right. You are right.
All of us are right.
God is free. Yes. You are right.
God
indwells.
God becomes man.
God becomes an animal. God yes. You are
right.
And all of us will go to heaven.
What a nonsense.
So they are saying the truth is in
the center.
So the ways to the center are as
many as the points on the circumference of
the circle.
That's why they say the the and those
are
some of the Suvis
said that.
The ways
to the truth
are
The way to the truth is as many
as the breath
the breath of man of people.
The prophet
is saying one way, and they are saying
there are many ways. And you choose what
whom you believe and whom you want to
follow. You want to follow your prophet, and
that's what you should do.
If you don't want to follow your prophet,
want to follow others, you want to go
to the shortcuts,
then bear the consequences
because you will end up in in Jahannam
if you don't repent before that.
That's what Allah said.
We'll let him choose. Follow.
Do whatever you want according to your you
decided
to
check on this
path of misguidance
that you have.
But what will what will happen to him?
You
You know what's the meaning of?
Means to be roasted
in the hellfire.
Roasted.
If I cut a a branch
stick piece of wood
from a tree, and it is green,
which means that and and wet because there
is water in it. I want it to
become solid. What should I
do? I put it on the fire
so the water will evaporate.
That is the sali,
sali to Asar.
So
it becomes solid, and that's why the salah
is called salah.
If it's salah,
It connects you to Allah,
and also
it
burns your sins.
Like just
the fire
made the water to leave
the stick,
that piece of wood,
and become solid. So the salah
will
burn your sins,
and your iman will be stronger.
Will make him
roasted,
will burn him.
Make him taste, and he will be burnt
as roasted.
Hellfire.
What an evil destination.
What an evil resting
place. What an evil abode.
Okay
so Well bidari!
The followers of Hawa and Innovations!
They lead.
They neglect.
They ignore
many
of the nusus,
many of the Hadid,
many of the religious texts.
Why? They leave many of the religious texts
which oppose their corrupt foundations.
Oh, I will not accept this hadith because
this hadith knocks down.
Okay?
All my teachings,
all my
methodology,
all this structure
which I founded and based
on erroneous
beliefs.
This hadith will just knock it down.
We'll destroy it.
So I will not accept the hadith because
by accepting the hadith,
my belief,
my
my my
methodology
will collapse.
So in order to maintain
my methodology and to stick to it, I
will not accept the hadith. So that's why
there are people of Hawa and Bida.
They're not looking and seeking for the truth.
For example, the Martazirah.
The Martazirah,
they rejected
the Hadith about Shafa.
Why?
Because to them,
once you enter the hellfire, you will not
come out.
This is the belief of the Muertazir.
You will remain in the hellfire forever
in
the. In the they
say,
okay. In in the, he have
In the,
we cannot say he's Muslim. We cannot say
he's a. He's in between.
But in the Ashura, he would he's with
the Uphand. He's going to stay and remain
there forever.
So now if they accept the Hadith of
Shabbat,
And the Hadith of the Shabbat
mainly
for those Muslims who entered the fire.
To come out from it.
How I will punish them for a while
and I'll fire them, they will come out.
And they are saying they will never come
out.
And the hadith are saying they are coming
down to come out. So they said the
hadith,
they
they were they're happy that their belief will
just collapse,
will be refused.
K.
So that's why they
rejected the Hadith, and they
invented the
Oh, this is Hadith. I had will not
accept
to escape. But, actually, the real motive
is the Hawa because the Hadith
exposes them.
The the Hadith expose them.
Because these Hadith and these texts,
and they are authentic,
reposted
by reliable,
trustworthy
narrators.
The same narrators who
reported the Quran to us.
The same
are the ones who are reporting the hadith
of the prophet.
But this is what the Hawa does when
you follow just your whims and desires.
So
they leave many of the religious texts, which
oppose
and contradict
and
goes against
and their corrupt
foundations,
also,
fundamentals,
basics.
So by pretending. They said the reason we
reject these, texts, these are hadith,
or
make the wheel of the ayat,
And it's not actually the wheel. It is
the hadith
because you totally misconstrue
the text
and misinterpret the ayat
by pretending that the religious texts are against
reason.
They go against the.
Who's apple? Your apple?
His apple? Her apple? Their,
apple? Their, apple? Their, my whose whose apple?
What's the criterion?
Why you what your apple says is correct
and my Apple what my Apple says is
wrong? Why? Or what his Apple says is
wrong? Why?
Why your Apple is so
unique?
So who's accent to follow?
That's one thing.
Second thing,
in reality,
there will never be
any contradiction
between
Nakloon Sahih,
Waqloon Sahih.
There will never be any contradiction
between authentic
narrators,
authentic hadith, and sound mind.
Never be.
Challenge.
Challenge.
You'll never you will never find
as of Hussain alhamani of the Ulemmasan.
He said bring me
2 authentic hadiths
that they contradict
each other.
Authentic hadith.
And I promise you,
I will show you how we can make
reconciliation
between them.
Though according to your shallow understanding,
it seems to you there is apparent contradiction,
but in reality, there isn't.
Either one hadith is general and the other
hadith is specific cause.
So one hadith is general, another hadith
is specific,
and we know we know
specific hadith. What does it mean specific hadith?
Hadith and khash.
This hadith talks about all elements
of Haram.
Another hadith
mentions some of these elements as Haram.
Is there any contradiction?
No.
It is just an exception
exemption.
So what is mentioned in this specific
hadith
as a special case,
this element mentioned in this hadith will remove
them from
the
group of the
other Baham al Khid kings, and the remaining
will remain haram. Pretty simple
to make it easy
to visualize this.
We have
one container,
and we write on it in this container,
dead animals.
Another container,
we write on it, bloods, all type of
bloods.
Okay.
So all type of dead animals,
haram.
All types of blood are haram.
Then the lawgiver, Allah Azzawajal,
to his prophet,
He made
exemption and
exceptions
here.
He removed on the container. We go we
went to the container of dead animals,
and we brought out the fish
and the locusts.
So these 2,
though they are dead, but they're halal for
you.
Only these 2. The remaining, the other are
still halal.
Now is there any contradiction?
No contradiction.
We just exclude
it
from that general
hukum, general rule,
some
elements of it.
So we said,
the the Sharia have said,
the
fish and locusts, though they are dead, they
are haram.
That hadith
where it says Allah or the Quran.
All types of dead animals.
If you don't want to follow the sunnah,
that's why the sunnah
specifies
the.
If you don't want to Allah
says all dead animals are haram. So they
fish at haram
because they choose a dead.
So the sunnah
came here
and specifies
that general
text, which is the ayah, and say,
yes, all dead animals of haram
except the fish and the locust.
So you have general text and specific text.
So they go hand in hand. No contradiction.
No contradiction.
Or one text,
both are authentic, but one text
is obligated.
You have 2 texts, 2 hadith,
but one hadith
is obligated by the other hadith.
It was there for a while. The ruling
was valid for a time.
Then another
prohibition
came
later on by the lawgiver,
so it obligated that hadith.
For example,
in the early days of the dawah,
I hope you are taking notes.
Okay.
I keep repeating this.
If you are Talib, then take notes.
In the early days of the Dua,
if a man
sleeps with his wife
and he failed
to *.
It was sufficient for him and her only
to take Urdu.
This hadith was there. Yes.
But it is obligated.
Mansoor.
Just like in the Quran, there are ayaat
we read,
and their hukum is mansoor.
The ruling is obligated.
There are a hadith that's Ansu.
That's why they Sayidina Ali who
one day he passed by a man teaching,
he said
He said, no. He said, go.
You are not qualified to teach.
If he sees us the people today
talking about the deen.
And their sheikh is Google.
Who's your sheikh, Google?
Sir? And you will come read in
the. Oh, the Hadith is Hadith is here.
So here.
You
don't know if it's obligated.
That's why.
Listen to me, my dear brothers and sisters.
It's not enough to get the translation of
Bukhari and you read it. No?
No.
You need to read. That's why you need
to study Arabic.
Because the explanation of Sahih Bukhari is for
Talbari
in Arabic.
Not Talbari.
In the hadith who
spent
40
years 40
years
explaining Sahih al Qari.
40 years
Explaining.
So if you want to know the meaning
of the Hadith, read.
They
asked the imam to
comment and explain and expound
on Sahih Bukhari
to make sure again of Sahih Bukhari. He
said,
This is a hadith of the prophet
No hijrah, no hijrah, no migration
after the fact after the conquest of Mecca.
Before the conquest of Mecca, Hijrah was
obligatory
from from Mecca to Medina, but now, Mecca
became
Dar al Islam. So.
What imam,
I can't bring nothing in you,
more than what
did.
Whatever I going I'm going to say already,
Ibn Hajar did it.
So you need
to have the
the ex the shuroor, the book of shuroor,
the books that explain
the Hadith, like, Muslim,
Sharhanawi
of Muslim,
etcetera.
So this was in the early days of
the Dua.
In the early days of the Dua,
that was the ruling. If a man sleeps
with his wife and he failed to *,
then only
shower shower will do is enough.
Will do will do is enough,
but this hadith is obligated.
The prophet said,
in the hadith, either
clear.
Is there a contradiction? No contradiction.
Because this hadith was saved after this hadith.
So it has obligated
it. So that hadith is canceled,
obligated.
And there is obligation. And this is Allah
Okay?
Can make the hukum
lesser than
the
the latter,
lesser than the former
or the latter
stronger
and more difficult
than the former.
K?
So there is
obligation.
Don't you know that Piyam I Layl
Piyam I Layl was far?
Piyam I Layl was far in the early
days of Al Islam
because Allah was preparing the Sahaba,
But then this shakam was obligated, and it
became only recommended. Should not.
Abligated. It's not anymore.
Otherwise,
imagine ourselves nowadays.
Many of us, the mister Dafar,
live alone the.
So Allah subhanahu wa ta'ala, he obligates.
He tested the Muslims in the early days
of the dua when they are,
by facing.
Testing them. Testing their imam. Are you going
to obey or not?
And they obey, and they started paying towards.
Then he told them, now you can face
Mecca again.
So there will never be
any text, any hadith
authentic,
contradicts another hadith.
It's either general, not specific,
or one is obligated and the other is
the obligator.
And here,
regarding the issues of the obligation, it's not
left to our whims and desires. Anyone can
say, no.
You have to mention the date
date,
and the ulama, they know this.
This hadith was said
by this companion,
and this companion became a Muslim
on this year
in this year.
And that hadith is reported by this companion
who become a Muslim
before him.
So this hadith was said after that hadith,
so it's obligated it.
Or the text itself
is explicit,
tells us
that
the other text is obligated. For example,
the prophet
said,
So this hadith
is
explicit evidence
that it
is an obligator,
NASA,
for the previous prohibition.
K.
Most certainly, I have prohibited you
from visiting the graveyard,
both men and women.
Allah,
but now you can.
Allah
But now you can.
You can visit the
graveyard.
Because visiting graveyards reminds you of the hereafter.
So now we know the hadith tells
us that
it was haram
prohibited.
Now it is permissible.
So now we know the prohibition is obligated.
It's not there anymore.
It's not there
anymore.
So
if you claim that this hadith is,
you have to mention
you have to mention
the date. If you fail to produce the
date,
then the hadith no one will accept the
claim
of obligation.
No one will accept it.
For example,
I'm elaborating in this point to tell you
that
this claim that there
is contradiction,
you will never mind.
But
because they're you due to their compelling
ignorance,
That is the problem.
They don't know that they don't know.
For example,
if one
touches his private part,
he or she,
will this break his wudu or not, or
how wudu?
You took wudu,
then you touch your private part, a man
or a woman.
Will this break your wudu or not?
We have 2 Hadith authentic.
Hadis and
Hadis
That's why
if you hear some of the,
right, our
scholars
whom we trust,
and others,
they tell you if you touch your project
path, your will be
nullified. You need to repeat your
because they accept Hagit Busra,
and they are saying Hagit
Busra
either
is, to them to some of them is
more authentic than Hadith al Bukhara.
So
they hold the opinion. It nullifies your wudu.
Because this now, 2 are hadith. 1 hadith
says it breaks. The other says,
in the have to mink.
The hadith of Busala says,
whoever
churches his private wife should take.
Hadith
He
said,
indeed, it is an integral part of your
of your body.
So it
doesn't nullify your old.
So Hadith says it breaks. Hadith says it
doesn't break. Is there any contradiction?
No.
There are many ways to reconcile either
that one hadith is more authentic than the
other,
so you follow the one that is more
authentic.
If there is no way,
okay, of applying both of them simultaneously,
that's one approach,
or one hadith is obligated.
That's another
approach.
Okay.
Or one
hadith is general and the other specific.
So there are many ways.
So now,
about this particular issue, Hadith and Hadith Busala.
Is there obligation?
Some
they say. Yes.
The hadith is
hadith of,
thought is obligated,
but they failed to reduce the date.
So if you fail to reduce the date
that this hadith was said before this,
then no one will accept the claim of
obligation.
So the issue
of the claim of
a nuss is
dropped,
ruled out.
Some they say
this hadith is stronger than the hadith of
even
if for the sake of argument, if it
is
stronger.
The hadith also the hour is authentic.
Yes. This may be more authentic,
but this is still authentic.
So you have to apply. Is there a
way where we
apply both of them?
The answer, yes.
If we use each one
in a particular way
that the hadith of Busra talks about
if you touch your private parts
seeking desire.
Okay? So you are playing with your private
parts.
You are *,
or you are fantasizing.
So you are playing with your private part.
In that case, it is it will break
your wudu
because of
what is going on in your mind and
your intention.
So touching your private part,
seeking shahua,
lust and desire, yes, it will break your
word.
Whereas the hadith of Baal,
when he said it is in the
it
is an integral part of your body,
talks about
if you touch your private part accidentally
or for a reason. You felt scratchy
scratchy,
so you scratch yourself.
So
this will not nullify your wudu.
Now you can see that both a hadith
can be applied,
and no contradiction
between them.
No contradiction.
That's
all. So if there are 2 authentic hadith,
you'll never find any contradiction.
The ulema already
resolved
what
appears
to you as a contradiction
due to your
shallow understanding.
What we reject is not too hard, they
say
they say they contradict either. The hadith, they
go against the reason.
You will never find one hadith goes against
the reason.
If
you
think deeply, you will find
it's not an issue.
What's the problem?
What's the problem? For example, some people, they
rejected the hadith
about the fly. You know, the prophet
said, if a fly
falls in one's drink,
dip it. Dip the fly into your drink,
then throw it the fly away
and drink. Finish your drink.
Because
there are 2
bags
or sacks
under the wings of the fly.
1 has
the
like, microbes or
harmful stuff,
and the antidote is under the other wing.
So
you leave it, so you the drink will
be now
neutralized,
and
it will not harm you. So you drink
it.
So they said, how come
you dip the fly and all the
and,
their voices went up and,
But later, when they discovered oh, they said,
this is one of the miracles of the
prophet.
Now?
So
so win
the hadith of the prophet
and
you come across them.
What do you think? Okay.
You
due to your lack of aim, that's it.
Don't yam the gun.
Don't
say I am ignorant.
I have to ask the ulama.
And this what
we have to develop
always,
this adam.
We don't know, We say we don't know,
and we ask the ulama for explanation.
That's why we need
to be always referring
to alirel. First alu ala dikr. Always,
we go to the scholars
who spend their lifetime
learning the deen.
Now if you say,
I don't need them.
Now you see the sickness in the
west, in Europe and America,
this disease.
No need. We don't need
these colors from outside.
We need
homemade
where is this in Islam, homemade scholars?
Homemade
where did where did you got where did
you come out with this? Who who
who's alongside?
Are you spies?
Arabic, they say.
The worst part
of the
plight,
k,
of the calamity
is the part that will make you laugh.
Are you scholars?
Are you Ullama?
How old are you?
How many years have you been studying?
Oh, just because you went
and attended a course
for 4
years,
do you think you became Alan?
All of you few another
4 or 5 years, and you got your
PhD.
Oh, it's a small topic.
And now you think you are Sheikha Islam.
So now you are flexing your muscle,
and you are saying, we don't need anyone.
We those Muslims scholars outside America and Europe,
they don't know
our situation.
They don't know our circumstances,
which is not the case. It's not true.
The only man they know.
Yes. They didn't
travel and went there, but they sent their
own students. And they Sheikh Randazz,
he would send his students, and they would
send him reports
about the Muslim minorities in the countries.
So that's why my dear brothers and sisters,
you come to Al Al Ain,
and you will not find any contradictions
between
the ahadith of the prophet or.
They say ahadith that contradict each other. No.
Oh, the hadith contradicts the Quran.
No.
You're not fine.
Authentic hadith contradicts the Quran.
How come
the sunnah
is the revelation?
The
prophet said,
no.
He doesn't speak
based on his own Hawa, his own desires.
No.
Whatever he says
is when he's conveying from Allah
His role, the prophet
he
explains and teaches us the Quran.
He explains the Quran.
So the relationship
between the Sunnah and the Quran
is very strong. The tie, the bond is
so
strong. How can you imagine
Allah says something and then his prophets will
say something different?
Doesn't make sense at all.
When Allah says and then Allah tells you,
This is what Allah says.
If you follow the Quran,
whatever the prophet
gives you, take
it. And whatever he forbids you, abstain from
it.
This Allah commands us.
So now the prophet
tells us do this.
You scratch your head and you say,
well,
I will not because
it's against reason.
Against Apple? Who's Apple? You don't have Apple
to reject their revelation.
What's happened?
So the Sahaba, they don't have happened.
They went insane.
They're simple minded. That's how. Simple minded. Why
they are simple minded?
Arabic is simple minded. I'm not simple minded.
Ali,
Usman. Well, Azim.
And you are the genius
because they don't use what
your masters
are taught to the secretaries and.
Yeah. Those are the teachers.
You follow them?
The Sahaba, they follow their prophet
because that's what Allah told them.
That's how Allah told them.
If you differ upon any matter, any issue,
but do take it back.
Refer
it.
To Allah,
which means the Quran.
His messenger, the sunnah.
If you really believe
If you believe in Allah and on the
last day, you will do this.
If you don't believe in Allah on the
last day, you will
refer to something else.
That is good for you? And
it is the best.
The wheel,
the best fulfillment
of the
what the text talks about.
So now we know
this empty,
baseless
claim
that there are
a hadith that go against reason.
Not at least.
This is one of the the beauty of
Islam. There's nothing,
no contradiction between the aql and the nakkal.
Dalu Azib Al Taym
Allah wrote his massive work. K.
Rejecting the claim
that there is a contradiction
between
apple, reason, intellect,
and
knuckle,
narration,
revelation
because Quran and Sunnah
reach us through
the transmission.
So and so told me so and so
told me through the Islam.
So in Islam, we
we don't have any problem.
We don't have this dichotomy. We don't have
this war
between the knuckle and the.
There is harmony.
They go hand in hand.
No problem.
If the apple is sound
and
has the tools,
the one
who studies the text
is qualified.
You should have
the instruments, the tools.
You should have mastered
all these
sciences
which are prerequisites
for you to understand the text.
How can you understand
the the ayah or the Hadith if you
don't know Arabic?
Arabic
in nim reascends.
The
essence.
You master it.
Many of the deviant sects,
they went astray
because they did not master Arabic,
and they were not familiar
with the Arabic tongue.
It's not enough to study the grammar. No.
No. No. No.
You should study
the Arabic literature,
the other, the poetry
poetry.
That's why they say, Hasherud Diwan al Arab.
Poetry is the compendium,
is the book,
the corpse
of of the Arabs. You want to know
about the Arabs?
Read their poetry.
Because the Arabs, they were unelected nations,
but Allah
gave them
photographic memories
and gave them dalara,
eloquence.
So whatever they want to say, they
say it poetically.
K.
And in general, all the Arabs in the
past,
they say,
they compose poems, and they poetry is part
of their
life.
It's normal. Men and women.
Men and women.
I told you the story of
the woman and
Rama al Nabiha.
I mentioned this to you before.
Amal ibn Nabiya al Amiri.
He's known
that he loved women,
and all his powers were about women.
So
and there is the. There is,
book where all his poems are there.
He was in the Hajj
in the days of Mina.
Days of Mina.
A woman was very beautiful.
He saw her.
So he approached her, Hadar seen her.
He told him, fear Allah.
This is the Haram of Allah, the days
of the
Hag.
He continued
the first night.
2nd night, he waited for her
because he knew she would come to
throw the pebbles at the Yamalat,
and he did the same thing.
The 3rd night,
she told her brother,
please come with me. I want you to
teach me the monastic
about the stoning
and throwing of the
the Gemaraat.
So her brother came along with her. The
moment Omar Ibn Arabi saw her brother, he
left.
Immediately,
she said
and this is what I'm telling you. The
Arabs,
They that was the nature promptly on the
spot.
She said,
The dogs
will attack
the flock of the one
who has no liars to protect his flock.
The dogs will run away
and avoid the confrontation.
The fierce fighting
and mustaches
of Vari
the fierce lions.
They praised.
So who was the lion, her brother?
So when
this man,
the poet,
saw the lion, he ran away.
So he composed these two
poetic verses on the spot immediately.
So that was the nature of the Arab.
So if you're no one to study Arabic,
study
the the poetry of the Arabs
before Islam.
If you read the tafsir of Abu Abbas,
you'll find him always
mentioning
how it was.
And the famous debate between him and
one of the
hawareig
who was always
arguing with the Mahabash
of Allahu Anhuma.
Whenever nabash
would explain an ayah, and he said this
is the meaning of it,
he would tell it, nabash,
where is the proof that the alabs, they
say this
this meaning is there? The Arabs, they used
it?
This particular
vocabulary, the Arabs, they used it?
Anub Nabas, which called for her?
Nabar al Azraqis.
Aisha,
she's known,
mastering
many poems
of the Arabs.
Once
Sheikh Shontitr
the one who wrote Abu'a Al Bayan, the
firsir quran, the Quran,
And that's the best
way of the tafsir when you
make the ayaat explain each other.
So they asked him a question.
Sheikh, what book are you reading nowadays?
They are always there reading. So what is
the book now you have in hand you
are reading?
He said, I'm reading
the one,
Umar
ibnurabiya,
the poems of Umar ibnurabiya. I'm reading
to know the speech of my love,
to know the kalam of Allah
because
the Quran came in the Arabic tongue. So
if you don't know
how the Arabs talk,
that's why the famous
debate that took place between,
the
in the
Al Haydah,
in the book of the Haydah, Abdul Aziz
e Kinani
and in in
the presence of the Khalifa.
This is beautiful book,
debate.
You can download it from the net and
read it
about the Quran.
So he said,
I will debate with you
on the condition
that we understand
the
the Quran
and the Ayat as
understood by the Arabs,
not by the adam. You're arguing.
How the Arabs understood
those
in the revelation came to them in their
tongue.
So if you read the the debate,
many times
he told them, you see, you don't know
Arabic?
And the Khalifa was smiling.
So many of the sects,
they went astray because they did not master
Arabic.
That's why
the grammarians
are Asumai,
Ibn al Arabi,
and, oh, they would go to the desert
and listen to the Arabs how they talk,
and they were right.
Ibn al Arabi
is one of the etymologists
and grammarians.
So one man came to him and said,
He told him, Allah.
He said,
he said,
The man said,
How many people today when they come to
Ustawah, they say Ustawah?
Many.
The meaning, they said,
he was asked,
We know, and we just,
came across and this issue, the istawa
means.
As as Mary said,
one day, we were in the desert,
and an old man was in the top
of a sand dunes, and he was shouting
to us,
Stow. Stow.
Stow, said we looked at each other.
We're not Arabs.
What the man is saying? He's shouting. Stow.
Stow.
So young boy said he's telling you, ascend.
Ascend.
Climb. Come up.
Ascend because he's
on the top of the sand dune, and
they are down. So he's telling them, ascend.
Come up.
So Ibn Arabi
told this man,
because the word
means to capture
to capture
to capture something.
So
and the Amsir will not use this
because to capture something that means it was
with somebody else.
And you, by force, captured that
and confiscated it, and you took it.
So there was an opponent, Munozer,
for you,
so you
now
dominated
and you
defeated him, and you captured
his dominion, his kingdom, etcetera.
So there was someone
there,
an opponent, and you
overcame him and
you took what he has in hand.
That's how the Arabs choke.
So you are saying, Al Rahmanu Al Al
Anshis Tawla,
Allah
took
the the the throne.
So who was having the throne before?
Who was fighting with Allah,
and Allah had to regain
and take the throne.
So this is the issue.
That you don't know Arabic?
Study Arabic.
Study the share,
how the Arabs talk.
The Arabs,
they have many patterns of speech
many patterns of speech.
So if you know the patterns of the
different patterns of speech,
then you know the Quran came and used
all the many of these patterns
and types of of speech the Arabs
used.
So that's why
we need you you should have
these tools. You mastered Arabic.
You mastered.
Like, the example we mentioned,
Nasir,
all these issues
are discussed in Surfrag.
Then you need to study
the the science of hadith.
So you know the hadith is authentic,
not that you use a hadith which is
not authentic. So you study Hadith,
Hadith.
So when you are reading the hadith,
so now you know.
So when they are saying
this narration had
there is this problem with it. So you
know this jargon,
and this is natural. I mean, science.
Even in this secular knowledge, I need to
study the jargon,
that discipline,
so I know
the
the terminologies
that are used.
So if you have the tools,
then
you will not have a problem,
and you will not find these contradictions
that people claim.
There will never be any contradiction
between
sound mind
and authentic text.
So mind numiaturkuna
sunnah wal atha. They leave the sunnah, the
authentic Hadith of the prophet.
And they explained before. Sometimes the,
like the people of,
Khorasan and and other places, they use althaz
in synonymously
as a hadith. And some scholars, they refer
to the althaz
as the sayings of the,
the prophet the Tabireen and Tabireen,
the shames of the salah,
Assar.
Well, Assar,
So they say we don't want,
so they neglect and ignore. Besides that, they
neglect the Hadith and the Assar by saying,
Quran is sufficient for us.
No. The Quran is not sufficient.
Without the Sunnah, we will not be able
to understand the Quran.
We will we will not be able to
understand the Quran
many ways. How can I pray
when Allah says,
I need explanation? How to how should I
pray?
You are saying the Quran is sufficient.
That means
this ayah should be clear,
teaching me how to pray. I don't know
how.
The ayah didn't tell me, just commanded me.
How should I pray?
How much should I give for zikr?
Then the sunnah comes
and explains.
That's why Allah said,
Whatever the prophet
gives you, take it.
Well, whatever he forbids you, abstain from it.
So the prophet
came and said,
I'm going to pray in front of you.
Just follow me,
and pray as you have seen me pray.
So now we know the meaning of this
ayah,
Then the prophet
gave up the details
and the amounts of the zakah.
The zakah for the gold, the zakah amount
of zakah, the zakah of silver, the zakah
of the livestock,
everything.
So to say,
the sunnah
also
sometimes some rulings in the sunnah are not
there in the Quran.
Not in the sunnah.
How many sucklings
are there
for the breastfeeding
that will make a child your son?
Mention this
one. Oh, mention in the obligated eye.
A man cannot marry a woman
and her aunt whether maternal aunt or paternal
aunt.
The Quran said only a a woman and
her sister. How about her aunt? Can I
marry her aunt at the same time?
No?
The sunnah prohibited that.
Sunnah.
Cannot make a woman and her
either.
And from the mother's side or the father's
side.
So the sunnah explains the Quran.
So we should not make,
or treat the Sunnah as something secondary.
Sunnah is essential,
and through the Sunnah you will know
the
the speech of
your
lord. And that's why the scholars of tafsir,
like Tabari and Kathiran.
K.
They will explain that mention the and then
mention all the hadith
related and the sayings of
the salaf about
it. May Allah
save us from going straight.
May Allah keep us hedging
upon the path
of the prophet,
his companions,
and the salaf,
the 3 generations.
May Allah keep us to remain on that
path
until
we die, and we meet them there in
the 99,
Muhammadan.
We all guide all the Muslims to come
to the Haqq and follow the way,
the only way of salvation,
the way of following,
to follow the way of the 3 generations,
The
his companions,
2nd generation,
2nd year 3rd generation,
including the 4 imams and the scholar.
Are you
when someone just needs to think
how these
groups they want to say,
You think you are better than
Fahaba,
Kabir,
Kabir Tabir,
the 4 imams,
the
Muhadkethin,
Bukhari,
Muslim,
Nisai, Khilmidi, ibn Mak.
All this, they were misguided, and you
are the one.
Who has a feather
on his head,
That means you are outstanding.
Hello. Hello. Wake up.
May Allah guide.
And may Allah
unite,
oh.
May Allah
bless us
with the famous with the
righteous deeds
and beneficial knowledge. And may Allah
forgive us our faults and mistakes and ignorance.
And may Allah would all of you, my
dear brothers and sisters, immensely, for your patience
and attendance.
For sharing with us beneficial knowledge.
With sheikh's permission,
it's time for question and answer session.
Please make okay. Please make your questions clear
and to the point. If you wish to
ask verbally,
please raise your hand.
My daughter needs a fatwa from Sheikh to
share with her Muslim colleagues in university.
Is it permissible
to share the microwave oven
to warm up food with non Muslims?
Sharing the microwave to warm their meals?
With non Muslims? Yeah. No problem.
Because we are
the non Muslim is going to put the
food
in,
on a container, whatever the food is in
in something. So he will just put it.
He or she will put it, heat it,
and that's it.
So so if not, for example, is going
to put, for example, ham,
the or the the ham or
the,
pork or anything,
okay, on the base of the
of the plate inside the microwave where the
there will be the fat and all that
stuff.
Right? No.
If that is the case, I'm also
I don't think so.
That is a case that
this,
meat is put and the fat is there,
and they are going to put your food.
No. Don't do that.
But if he's going to put it,
the the food to heat only, and normally,
it will be in a container,
there's no harm.
And if there is
another microwave where you can,
use only by by the Muslims, that's what
I'm fine. But if that is the only,
microwave available, there's no harm.
As you know, in the hadith,
I think hadith of the Talabah,
he said, oh, prophet of Allah, we live
among the non Muslims.
Okay?
Can we use the utensils?
So the prophet
said,
if you don't
have any other option, yes, but wash them.
These utensils, you wash them before you use
them.
I hope this has created the question. Next.
Yes, Michelle. Very clear.
Asking for a friend.
Her husband
doesn't want more kids as one daughter isn't
well.
Is it permissible for husband to say no
more kids,
no more children?
How many children they have?
One daughter. It's just saying,
no. They don't they don't mention that. It
just said, as one daughter isn't
well, is it permissible for husband to say
no more oh, they have 4 children. Four
children.
She just sent me now.
My dear questioner,
the prophet
he
recommended
and
encouraged the Muslim men
to marry women
who are prolific
and who can give more children.
And he said,
So marry
a woman who is prolific
and of loving nature.
K.
So she is
has this
loving nature, and she is prolific. That means
she's going to give you more children.
How
can I know that she's going to give
me more children? They say, you look. See
her mother. See her sisters.
How many children
they have.
Normally,
he literally
plays here a role. She will be like
that.
I want you.
So the prophet
wants to
feel happy,
k, on the day of resurrection.
And he wants you,
the number of the Muslims,
outnumber
the number of the non Muslims.
I want to feel proud. Oh, this is
my ummah.
This is the wish of our prophet.
Don't you want
to fulfill
this wish for your prophet?
To make your prophet feel proud and happy?
Second thing,
birth control
in Islam is haram.
I repeat,
the birth control
is haram.
To say,
enough. This is it.
1 boy, 1 girl.
Because the cost of living
and the fees of education.
So I cannot afford that.
As if you are the provider,
Who's
the rajah?
You
or Allah?
Make up your mind.
Who's the rajah? You or Allah?
The answer is no.
You cannot say I am the razzar.
You
are only a tool Allah using you.
A tool.
A cause to bring food for your family.
Only a tool.
And if you go and die, Allah takes
care of the family. They will not die
after you.
How many
children,
their parents
died when they were
very young,
and they didn't leave anything for them. And
today, they are multimillionaire
who took care of them, who provided for
them,
The one who created them.
So
if you worry about your children and
their future, what do you one think you
should do?
Be a pious, righteous person.
Don't you read Surat Al Kahf today?
K. What's Friday?
Muslim, they read Surat Al Kahf every Friday,
and they come across the story of Al
Khabr and
and Musa al Islam
and when they restored the war.
K.
Why they restored the wall? Because there is
treasure
beneath
that the wall belongs.
K.
And who are orphans,
and their father was pious.
So because of the piety and the righteousness
of their father,
Allah sent Al Khidr and Musa to restore
this world
Because
had the wall collapsed,
the shayyah would become visible,
the greedy people
in the village or city
around them, they would
have confiscated
that wealth,
but now
the world is restored.
And the father left
in the will
and forming his children.
K.
So those offers,
their father left for them in the will.
There is a treasure beneath the wall. So
Allah protected their wealth
because their father was pious and righteous.
So if you want Allah to take care
of your children after you leave this dunya,
be pious and righteous. This is the guarantee
that you if you do this,
your children, Allah takes care of them.
So the issue of there is
we should
not worry about it.
See
the the precision
and the accuracy
and the conciseness.
Do not kill your children.
Because
of poverty.
The poverty exists.
And because poverty exists,
Allah mentioned the
the parents first.
He said, we
provide
for you
and for them
because man man by nature is selfish.
So Allah says, no. Don't worry.
I provide for you and for them.
And the other
ayah, Allah says, do not kill your children.
There's no poverty,
but you are saying what if?
What if?
Out of the fear of poverty. No poverty.
No faqr.
In Latin
is. Here, Allah said,
We provide with them those children who are
in the future
and not born yet.
When they come to this world,
they come along
with their risk.
And then you will provide for you. But
they come along with their provision, so don't
worry.
So birth control
is not
allowed. Yes.
Keeping gap between one child and another, that
is permissible.
That is permissible.
And Allah already gave it. Gave the woman,
a mother, 2 years breastfeeding.
And, normally, a woman who is breast
who breastfeed doesn't get pregnant. Normally.
So you keep a gap between a child
and the child as well.
The only time
where
you can decide not to have children anymore
when the life of the mother is at
stake.
So the doctors, they say, no. You cannot
get pregnant
anymore
because you have these problems.
So here,
they have to
stop you.
They'll close the fallopian tubes,
k,
so that you'll not become magnetic again.
So when the life of the mother is
at stake.
But if the mother is healthy
and she wants to have children,
and the husband is saying
no. Why?
Oh, one child is sick.
So
has a problem.
So what's the problem?
Or maybe the second child will be the
like this. Who told you?
Who told you?
Just keep praying
and make medical checks and see if there
is any problem
in
either of you in one of you,
and seek medical treatment.
So my advice to all the brothers and
sisters,
k, try to fulfill the wish of your
prophet by having
as many children as you can,
and you don't know.
You don't know.
Those who decide, okay. I have only,
one boy, one girl.
K?
And now they are old.
The wife cannot become pregnant, and he is
old.
They want to have children? It's too late
now. Too late?
It's too late?
K.
1 and this child died.
Who is going to carry your name after
your death?
You will be forgotten.
That's why our children is a continuation
so that your name will continue to exist.
Oh, he's the son of so and so.
May Allah show mercy on his father's
souls.
But if you have many children,
and if Allah
with Barakah on them, and this one becomes
Alem, and this one becomes
doctor, and this one become
And all are pious and righteous.
And you are in your grave, and all
of them are making du'a for you.
I hope this is clear to the questioner
and to everyone.
Yes,
Very clear.
May Allah increase you in goodness,
Is Sure. Ask oh, sorry. May Allah increase
you in goodness,
Is ascribing
any defect
or deficiency
to Allah, the exalted,
or.
Ascribing
any defect to Allah? No doubt.
If this person
knows what he's talking about
by the way, these groups we are talking
about,
no one
in his intention
is to attribute,
imperfection to Allah. None of them. No. No.
No. Because if
you do that, because you want to attribute
imperfection, this will take you out of Islam.
I'm not a Muslim.
As a matter of fact, the reason they
they,
resorted to such,
methods,
the what they call tawil, and when it
is not tawil, it is tahareef
because they were sick. They were influenced
by the animal kalam.
So now they don't know what to do
when it comes to the attributes of Allah.
They know Allah is not nothing is like
unto him.
So but when they are reading the the
attributes in the Quran and the Sunnah,
immediately, they start to imagine. So in order
to get rid of that inner struggle, they
said no. No. Here, it is the text
cannot be taken literally. It can be rendered
metaphorically.
But no Muslim
intentionally
will attribute any
imperfection to Allah because that is, but no
Muslim will do that intentionally.
So not
with, Martez Heelaw cannot say the al Kufar
or as as a bulk, maybe as individual,
some of them. Yes. Maybe. Or the Yamaites
K.
Or the
other groups.
But no doubt, they deviated from the the
state path of Al Hashanah or Gema'a.
And even the hadith of the prophet
when he mentioned that his ummah will be
divided,
he called his Ummah. They are from his
Ummah.
These 72 sects that will go to hellfire
is Ummah.
And,
yes, they are going to to the hellfire,
that doesn't mean they are captives.
No. They will come out from it later.
Only the cattle will remain in the hellfire.
Keep this in mind always.
Next.
That's why my dear brother and sister,
as long as the person is in
the fold of Islam,
he's your brother.
He's a Muslim.
He's from Ahl al Qibla,
and he is not showing
clear
disbelief.
K.
So he's a Muslim.
Yes. He's deviant. Yes.
He is practicing with us, but as long
as he is within the
the fold of Islam,
he's still
your brother in Islam, and he has rights
over you.
Sheikh Islam, he's been taking me. He says
something very important. He said,
He said we are talking about people who
passed away,
and perhaps they are already there sitting in
the Jannah.
And we are criticizing
them
and warn the people,
against what they left behind because they left
legacy behind.
But then they themselves, perhaps they are already
in the agenda.
They are already in the agenda because
they tried their level best, and they didn't
mean
to go astray. They didn't mean that.
That's why he used to tell
those around him from
the other,
Farrakhan,
groups.
He used to tell them,
what you are saying if I say what
you are saying, I'll become.
If I say what you say, I'll become.
But I cannot call you
because you don't know the consequences,
and you don't know
what will be
built and what will be
k.
Reduced
based on what you are saying
or what can be,
drawn or
from what you are saying.
What you are saying, if I say it
because I know the consequences and I know
the,
the evil consequences of it
and my and
what this will lead to, I will become
covered.
But I cannot consider you covered because you
don't know that, what you are saying and
what this lead will lead to, and you
don't mean that.
And you don't mean that.
I hope this is clear to the questioner.
Okay. A shop is selling food in UK
and says it's halal,
but is it enough to trust them, or
should we inquire
where they got the meat?
Would you mind repeating?
Okay.
A shop is selling food in UK
and says it's halal,
but is it enough to trust them, or
should we inquire where they got the meat?
The one who's selling is Muslim?
That's not I will I will I would,
no. I don't know.
Okay. I'll let them get back to you
now. Okay.
Here.
This issue of the meat.
First of all,
one had to
put some efforts
and make sure that whatever goes into his
tummy is halal.
K?
So there are shops known by Muslims selling
halal meat.
So go and buy from there,
from the shops that
are selling halal and
muslims.
They slaughter and they sell.
Now for the sake of argument, if someone
says, no.
That is not available where I live.
All are Christians.
We know
that
many of the
repertoires or slaughterhouse,
they electrocute the animals
electrocute them.
Yeah. Some they are saying,
the amount of current will not kill the
animal or just will make it,
I mean, feel
unconscious.
So if the animal, when it was slaughtered,
was alive,
then there's no issue.
But if the animal was dead
and especially the chicken,
then you are eating dead animals.
So that's why
you need to search and look and
ask.
And if they are saying
this is certified and it is halal
and they're and slaughtered by Muslim, and there
is a committee
who are checking,
and there they witness
the process of the slaughtering.
Then, alhamdulillah, enough
enough.
Because the people of the book in the
past,
they used to slaughter.
They not
electrocuting
and stunning.
Today,
this is the method they are using, the
electrocution
and electrifying
the the the animals.
You can buy from the Jews
if there's an and
there's slaughterhouse
and the
the
is a butchery by Jews
go and buy from there.
Why? Because the Jews are very sick
very sick,
so they slaughter.
And they heard that in the abattoir, there
will be a rabbi there or one of
the, learning men of the Jews
witnessing.
Right. So
if there are Jews
living,
then you can buy meat from them.
Yes. The prophet when he
was asked,
sometimes people, they give us meat, and we
don't know whether Allah's name was mentioned or
not. He said, you mentioned.
K? But they the meat is slaughtered.
The issue here is the meat
the animal slaughtered or not.
If the animal was killed, I cannot eat
the
the meat and the flesh of dead animals.
I hope this is clear to the question.
Dear honorable Sheikh,
if a person is
is struggling with his family members like wives
and children to get them their daily bread,
shall Allah wash away his bad sins, and
will he get reward?
So he's struggling in,
in giving them the deen and
make them practice their Islam. That's what the
question the question is around. And and he's
struggling to feed them.
To feed them. Yes. Yes.
No doubt. The prophet
said the one who,
works and,
feeds
the,
his family is is like jihad.
He's like mujahid.
Assai al Arumala. We are feeding orphans or
your children. You are in jihad.
No doubt.
The reward is like of the mujahid.
So, yes,
if the niyyah, oh, Allah,
give me help,
give me tawfiq,
support me,
Increase my risk,
and you are toiling
and working hard.
Yes. You're a
to feed your children.
No doubt.
Your reward is great.
Just
purify your nia,
and keep in mind that,
alhamdulillah, I'm doing it to eat halal and
to feed my family.
So while you are working
in the all these hours,
Malaika are writing Hassanat for you.
Yes.
Next.
How one should behave in the eyes
of these deviant
individuals
because they mostly talk with confidence?
Would you mind
repeat
the question slowly?
Okay. How one should behave in the eyes
of the deviant
of the deviance
because they mostly talk with confidence.
They talk
with talk of confidence?
They they they only talk with confidence. They
they they probably don't have much to say,
but because they're loud and very confident.
Who is confident?
The deviance? The deviance. Yes.
Okay. So if you are not confident, don't
open your mouth.
Become confident.
This is my advice for the brothers.
And, sisters,
don't flex your muscles
and go and challenge,
these deviant,
*
because they have end
knowledge.
They will expose you, and they make the
audience to laugh at you.
So first of all, be equipped
with the end
so you know how to refute them.
If you don't
and not qualified,
that's why
the seller,
they used to warn their students
and tell their students,
never to sit with the people of Bida.
Don't sit with them
because they will confuse you.
They will put doubts into your mind.
So only
study with Ahlus Sunnah.
Don't
go and attend the study circle of
people who are known and having and
along,
belief
because you will be influenced
by them.
But if you are a scholar, if you
are a then
there's no harm to approach them
and to argue with them.
You let the ask.
But if you are ignorant,
don't go there. That's why my advice for
you, brothers,
not to attend
all these debates that go on.
Oh, there's a debate with this atheist debate.
Don't go there.
Why?
Because what you are going to hear only
Shubhahat
Shubhahat.
And sometimes the Muslim
speaker
is not capable
to refute
the Shubuhat.
So the Muslim audience
got the doubts in their minds, and they
are taking this Shubuhat
home,
and the Muslim debater failed.
That's why the salaf, they used to say
no. They don't sit with the people of
Bida.
And if they debated them in inner circles,
not in public.
Okay.
Group came to Hasan al Basri,
and they said,
group of men, they
said, of course, they are
from these deviance group sects.
Said,
we are going to read some to you.
He said, not even half an I will
not allow you to read it
Because definitely, they are not going to read
ayah muhamat. They're going to read.
So in order to confuse the students around
him.
So they said, why don't you read some
hadith? He said, even half of the hadith,
I will not allow
you. Leave my. Go.
Go.
Because they know
what they have in mind just to confuse
the Syrians.
And we invite
the top guys of Kufur,
the experts of Shubhahat,
and we
flock and bring our brothers and sisters and
fill
the auditorium for them
as if we are telling them,
okay. Go. Go and
oppose them and fill their minds with the
shibahar.
Wake up, brothers. Wake up.
So my advice for you,
oh, there is a debate!
Don't go.
Let the audience be empty
and let them cancel it.
You want to debate with them? Debate with
them
in a circle where there
are Talibet al and
scholars.
But save the Muslim,
the public, the masses from the Shubhah. Save
them,
and don't
ever think
that you are you will be able to
refuse every Shubha. One Shubha will ruin you.
1.
Are you more knowledgeable than Ibn Tayim?
Come on, brothers and sisters.
Ibn Al Qayyim,
students of Yaqub al Islam, the
imam.
He said, I used to debate a lot
with the people.
I debate a lot, argue a lot.
And sometimes
they raise issues,
I failed
to refute,
so I run to my sheikh
to maintain me
and ask him.
If someone says this, what is the answer?
Immediately,
Sheikh will say,
the answer is this and that.
Because they've been paying
me they've been paying me
an ocean.
They say when he talks about hadith,
you feel that he only knows hadith.
If he talks about the Quran, you know
he is only an expert in terseer.
And this happened many times.
He said, I would come to him
and bring Shubhahat, and he would
refute
the Shubhahat.
And one day, the Ben Taibir got angry
with.
He told me, what is wrong with you?
I said, what is wrong with you?
Every time you come to me,
they pose and they throw at you
some doubts, and these doubts immediately you suck
them in.
They you suck them in into your heart.
Don't do that.
Don't let your heart behave like piece
of sponge.
The piece of sponge, puts it in the
water, it will
sucks the water, absorbs the water.
So don't your heart let your heart behave
like that.
When the is
raised
post,
mentioned,
let your heart behave like
glass bottle,
bottle made of glass,
and it is sealed.
So it is transparent.
It sees
the falsehood,
but not allow the falsehood to enter.
It sees the
and the battle
but does not allow it to
come inside.
So the shubha
remains outside.
What does this mean?
As a rule of thumb,
brothers and sisters,
you will hear many.
So don't be like the pendulum of the
clock, like this.
Oh, yeah. It makes
makes
k.
There's a point. K.
It makes sense.
By saying that, that means the already
penetrated.
K?
And now
you don't know what to do, and now
you're on a state of
doubt.
You doubt your Islam.
So the first thing you have to do,
the first step when you come across Shubha
is to accuse yourself
and say,
I am fool. I am ignorant.
I don't know.
Shame on me.
And you know
Islam is the haqq,
and I know
this what they said. This should is
battle,
false.
If I ask the people of knowledge,
they will refuse it easily.
But, yes,
doing that,
you stop the the
doubt from entering your heart.
But if you say, yeah,
there is a point.
Yeah. It makes sense.
That means the already
entered your heart.
So that's
what Sheikh Islam said to his son, to
his students.
Don't let your heart behave like a piece
of sponge.
Whenever there is shubha, doubt,
thrown at you,
you suck it in.
You let it behave like this sealed object
of glass.
It sees it, but does not allow it
to penetrate,
to get into.
See the Sahara,
how they behave.
When a guy came from Egypt,
his name was Sabir,
and he approached the Sahara.
See, Allah says this, and then Allah says
this as if there is a contradiction
between
the Ayat.
Cool.
Whom are you talking to? You are talking
to the students of the prophet
to the Arabs.
The Quran came in their tongue. They know.
They know the
the Iyad, and they know no contradiction, all
that stuff.
So he failed,
to find customers.
Yeah. I never thought about it
That way.
Sahara,
headache.
This is a fool.
And they only did one thing.
They reported to say Naramat.
There's a guy came from Egypt,
and he's saying this and that. He said,
okay. Where is he? He said, come here,
What are you saying?
This and this. Okay. Hold on. This is
what's right. This is the Rommari
treatment.
This is the Rommari
cure.
Hold on. Remove his clothes,
his shirt.
Give me the sick. Lush.
Lush. Lush.
Until
his back was
bleeding.
They take him and treat him.
When the wounds are healed, bring him for
the 2nd dose,
and approach him for the 2nd time.
Come in.
Kill his back, the skin.
His back was bleeding.
Take him and treat him, and bring him
for this third
dose.
The third time, the poor came, he said,
I mean,
before you beat me.
Unless you want to kill me, by Allah,
oh, the doubts I had in mind are
not there anymore. Well, why? I don't have
doubts.
So I said, no. I'm gonna say, okay.
We'll we'll see.
I will not allow you to stay in
Medina. Go to Iraq.
And he wrote a letter to the governor.
Keep him under your eye
and send me report
reports about him, his progress,
and his activities.
He was kept under
the eye of the governor.
Reports are coming positive.
No. He is fine.
See,
now,
died, was martyred.
Peter started in Iraq. People came and said,
oh, so be it. Leaders. You're our leader.
He said, leave me. Go.
He remembered
the whiffs and the lashes of.
He said,
the pious slave of Allah, Umar. He treated
me very well.
Go. Go. I will not be involved in
this fitna.
K? But many of us today,
when they hear the hubba, the doubt, they
started doubting their Islam.
I hope this is clear to the questioner.
Yes.
Very clear to us all.
This will be the last question and it's
okay. Can I attend a wedding where a
Muslim girl is getting married?
This is the last question you said? Yes.
Yes.
Can I attend a wedding
where a Muslim girl
is getting married
to a non Muslim,
but he took Shahada
for the sake of that marriage?
Will that take me out of the fold
of Islam
going to if she goes to this wedding?
No. This will not take you out of
the fold of Islam, but
here, we have to be sure that
when
if he said the Shahada
and
he believes in that,
and he plays
and do the the pillars of Islam and
practicing the deen,
okay,
then the the the marriage is correct.
K.
But if he just said the shahada,
and only Allah knows what is his intention,
but we treat him as he appears. So
if he says the shahada,
and he
behaves like the Muslim, and he plays the
fire players and
and,
believes in the pillars of Islam and the
pillars of iman,
then
he to us, he he is a Muslim.
But
my advice for the sisters,
k,
that be careful.
K?
So
that
you don't marry
a man just because he is the love.
He said, okay. Can I say the kalima?
That's not enough.
So be careful because
this relation,
will be haram
if he's a and
he just said it in order to marry
you,
and he doesn't believe in it. So he's
a Munafiq.
So take care.
Don't follow your heart.
But if he is sincere and he became
a Muslim,
I hope this is clear to the question
and to everyone.
He'd like to finish.
May
Allah bless you. Bless your family. Protect you.
Protect your family. May Allah elevate your status
in this world and in your
and may Allah
keep us to remain steadfast
on this beautiful deen till we meet Allah
and find him please with all of us.
Ameen. May Allah unite our. May Allah unite
our hearts
and.
And may Allah reward all of you, my
dear brothers and sisters, immensely, for your patience
and attendance. Until we meet
in the coming session,
I leave you in Allah's company
and protection.