Salem Al Amry – Lesson 6 Weekly Class The Three Fundamental Principles Usool Ath Thalaatha
AI: Summary ©
The speakers discuss the three core principles of Islam, including knowing oneself, understanding the creator, and the attributes of the creator. They stress the importance of learning these three things to answer the three questions of the moment, avoiding certain names, and praying with a Muslim or Christian. The roles of the woman and man in Islam are discussed, with the woman being a woman and the man being a man. The distribution of wealth and deemings are also discussed, with information on shaping one's appearance and promises provided.
AI: Summary ©
Brothers and sisters, Assalamu alaikum
and welcome to our 6th
verse with our honorable Sheikh Salim Al Amri,
covering the text.
The 3 fundamental principles
and,
Insha'Allah,
upon the Sheikh's request Insha'Allah, we will be
taking question and answers towards the end
in two forms, written message.
So if you would like to,
write down your messages, please do so on
the chats
on Zoom for those brothers and sisters who
are joining us on Zoom.
Otherwise, alternatively, inshallah, we will open up the
floor
for verbal questions as well.
So brothers and sisters who are joining us
on the platform of YouTube and Facebook,
As you are aware or should be aware,
inshallah, we'll be taking,
questions only on the Zoom platform.
And you're more than welcome to,
listen to us and watch from those platforms
that you're comfortable with inshallah.
In the near future, we will have these
gurus Insha'Allah
located on Sheikh Salim Al Amri's,
official platform Insha'Allah, where all his lessons will
be there, past and present Insha'Allah.
Without
My dear brothers and sisters in Islam, the
3 fundamentals
as
the oath of
mentioned,
the 3
main
question that you would be asked in your
grade. So these are the 3 main,
3,
basic fundamentals every Muslim should should know
them. Knowing Allah
knowing your prophet,
and knowing your deal with proofs.
Every Muslim should know these things because these
are the
questions,
the 3 questions that you will be asked
the moment you are lowered into your grave.
The moment you are lowered into your grave,
the 2 angels will come and question you
this.
So who's your love?
Who's your love?
If you don't know your love,
then you're not really able to answer this
question.
You will open your mouth.
You will drop jaws,
and the angels,
they will rebuke you.
And this then this person, may Allah,
save us all
from the atonement
and the torture and the grave. I mean,
may Allah
make it easy for all of us to
answer these three
questions.
It's not easy, my dear brothers and sisters.
If the realities of these three things are
not there in our hearts,
in the junior,
We are away from Allah
heedless,
indifferent.
We don't want to know anything about him,
then
it is very difficult to answer the question.
Very difficult.
And there are many, many life examples.
People,
when they were dying
and people are telling them, say,
They couldn't say it.
Some of them died singing,
because what was in the heart is always
the songs.
So he died singing.
May Allah grant us good ending ami.
So my dear brothers and sisters, the first
point is knowing Allah.
This we didn't finish last time,
and we'll continue
today.
Allah's names
and attributes.
How do we know Allah
Through
by studying his names
and studying his attributes
and studying his kalam,
the Quran,
because the Quran is the speech of Allah.
When you read the Quran, Allah speaks to
you,
and he tells you about himself.
The Quran from Arif Lamim and Til In
Nas
talks about the Tawhid
and the requirements of
the and the reward for the people of.
So all, it's revolving around the.
So studying the names of Allah subhanahu wa
ta'ala.
The most beautiful names, names,
Al Usna,
at least the peak of beauty,
the peak of beauty,
the names of Allah.
Called upon him by his name.
These names, my dear brothers and sisters,
when you study them
and understand them,
each name will impact
on your heart,
and that's how
the heart
will be alive,
will be aliveened
because
the heart now knows
its creator.
So it yearns to
be connected to its creator
as
the origin. So the names
of Allah
my dear brothers and sisters,
and the attributes of Allah,
We have
for every name,
we have to look to the root of
the name.
So that's why the ulama, they classify. They
say the names according to the rules, it
could be transitive,
which we call it or
last name in transitive.
So if the route is transitors,
then
there are 3 pillars
for this name.
You have to believe in that.
Three elements
if it is transitive.
For example,
the creator.
He created us.
So here,
3 conditions should be fulfilled or 3 elements
or 3 pillars.
Number 1, an iman will listen.
To believe that this is one of the
names of Allah. That's number 1.
Now I know that Al Khaliq
is one of the names of Allah.
So believe in the name, that's number 1.
So
now I know that Al Khaliq is one
of the names of Allah, then I can
call my child Abdul Khaleq,
the servant and the slave of Alkaleq.
Number 2,
the meaning of Alkaleq,
the meaning of the name.
What is the meaning of the creator?
What is the meaning of Alkaleq?
Alkaleq
So the creator is the one who creates
and who created.
So what is the meaning of the creator?
The one who creates it. So what is
the attribute there involved?
The attribute of creation,
that Allah
is the creator and he creates.
So the
ability to create is one of the attributes
of Allah subhanahu wa ta'ala.
The ability to create is an attribute of
Allah.
So first of all, you believe in the
name,
Second thing, the meaning of the name
that have create the creator is the one
who has the ability to create
everything,
whatever he wants to
create, and then
the impact on your heart.
What is the impact of this of the
belief in this name that Allah is your
creator?
So if Allah
what I should have and the feeling in
my heart
that Allah is my creator,
he created
me from nothing.
He brought me into being from nothing.
He is going also
to bring me again
to life
after my demise,
after my death.
There is a life ahead
because he is the one who goes me
into life in the first place.
So he is having the ability to create,
so he can bring me back. It's not
difficult for him. So he's going to resurrect
me.
So I have that belief
in my heart because he is a Khalif.
He is my creator.
He created me for nothing. He is going
to bring me back.
And that's why when
Omar Ibn Khalev, I think,
he came with
the bones,
rotten bones, decayed ones.
He drowned them,
made them powder, and he blew them.
He said,
you claim to the prophet of heaven that
Allah will bring these bones back?
In July?
Cancer came directly from Allah.
He come in for us a similitude. He
set up a major adharmon
for us,
and he forgot his creation.
Who is it that is going to bring
back into life those decayed bones?
The answer very simple from Allah.
The one who brought it in the first
place from Nabring is the one who's going
to bring it back. So now
I believe alcoholic,
so there is life.
There is life after death.
No doubt about it.
And they have to work for that life.
This life is only a test passing.
We are travelers. We are
wayfarers.
All of us will live.
All of us.
Because this is not our permanent residence.
It's transient.
And the prophet
said,
16 or 17. The average span of my
from 60 to 70,
and hardly
to exceed that.
So if you are in your sixties, you're
already there.
If you are in your fifties, you're already
there.
And soon, you will meet your lord.
So we are going to leave this life.
So the believer knows,
that death is not the end. Death is
the beginning
of another life.
Because the we, Muslims, believe we pass through
3 phases,
the dunya,
barzakh,
akhirah.
So 3 phases.
Stage 1, we are in the dunya,
from the day we are born till the
day we die. Then
a state in between, Barzah. That's why it's
called Barzah.
Between the
and this life.
And
then
people will be resurrected, and
the 3rd phase
phase
starts.
Either 2. Jannah,
will be from the people of the Jannah
by Allah's grace, Amin,
those who will go to *.
So to believe in the hadith,
this is the impact. This is the fruit
of the belief in the hadith
that he's going to bring me back, so
I have to fear him, so I have
to work hard because there's another life
after this one.
That is if the root is transitive.
If the root
is in transitive,
then only the first one and the second.
K.
The first one that I believe that this
name, for example, take now, Al Hayy Al
Hayy.
They are the living. So okay. So I
know now
the Al Hayy is one of the names
of Allah
So I can call my son or my
daughter,
Amatullah, Amatul Hayil Al Hayil or Abdul Hayil.
So this is one of the names of
Allah because
it is totally prohibited in Islam
to
call your children,
your
boys,
son of other than Allah,
the
servant of Allah
or the slave of Allah.
He just take.
Abdulah, Abdul Rahman, Abdul Khaleq, Abdul Osama, Abdul
Hussein,
but not to say Abdul Hussein,
Abdul Reba.
No.
It's totally Haram in Islam.
So if the root
of the name is in transitive,
then only the first two.
You believe that this is one of the
names of Allah and the meaning of it
that Allah is al Hayd al Qayyum,
the ever living
Allah
will never die. Allah will never perish.
Everyone will perish
except
his face.
So now I hope you are following me.
According to the root,
the names can be either
transitive
would are the in this case, you believed
in three things, the meaning the name, the
meaning of the name, and the impact or
the effect
in your heart.
If it the root is,
intransitive, then you believe in the name
and the meaning of the name.
The attributes
and the meaning of the name is the
attributes.
The meaning
of the name is what is called asifa,
or the attribute
of
Allah. And the attributes of Allah
are
3
categories.
Year or
that year.
That year.
That year.
So back to that,
and attributes of Allah's person,
essence of Allah.
So this attribute, it's talk of the attribute
of the person of Allah, the essence of
Allah
It is an attribute of the action, the
divine act of Allah
and then the third one,
the and attribute of both person
and action as we are going to know
So these are 3.
The attribute of person.
The attribute of action,
the acts of Allah, divine acts of Allah.
And attribute of both the person
and the action.
How to differentiate?
How can I know
that this is an attribute of action and
this is an attribute of person?
The scholars,
Rafi told us.
They said, if we cannot attribute the antonym
the antonym
to Allah, then it is personal attribute.
What does this mean? You take the attribute,
and you will agree now what is the
meaning of the attribute, the meaning of the
name.
Now scholars, they say, the words
look it like this. Look it like this.
The words, when you echo any word,
it is just like a mold,
like an envelope,
like a mold.
It carries within itself
meaning.
It carries the the word carries within itself
meaning.
So the names,
they have meaning for these names.
They're not meaningless
like the my tells you that I said.
They said the names of Allah,
these are just proper nouns,
and they have no meanings.
So they say Allah is Samia, but don't
say he hears.
He's all hearer, but don't say he hears
me.
He's all seer, but don't say he sees
you.
What sense is this? What
what are you talking?
And that is why this is called.
This is called what?
Tafil.
Tafil.
When you come to the name
and you empty it
and you remove
the meaning,
and you say it has no meaning.
That is the appeal.
That's why when you read in the books
of
Aqidah, without liking Allah
to any of his creation,
oh,
negating and neglecting
and denying the meaning
of the attributes of Allah,
the names of Allah.
Because the adeel, my dear brothers and sister,
linguistically,
it means to empty,
to make something empty.
For example,
the r they say, gid.
Gid. Gid means what? Gid means neck.
Means
neck. That's why in Surat Al Mas'id,
In the neck
of the wife of our
is a
robe around her neck.
So the Arabs may say
What is this? Neck empty neck. What does
it mean empty neck? Empty of what?
It has no ornaments to beautify.
This woman, her neck
has no ornaments
allowing it to beautify it. No necklace.
So
empty, no ornaments
to beautify this
neck of this lady.
Also, Allah
say,
What is
means empty.
Empty well. Empty well.
What does it mean empty well?
Yes.
This
well,
you will not find fever around it touching
water.
It's empty
because it has no water and also empty.
The space around it is empty. It's not
full, where you will never find a human
being
there to fetch the water.
So the Taqeel
is to neglect and
deny
the meaning
of that what that word conveys.
So the names of Allah, as the word
tell, they have meanings,
and the meaning of the name is the
attribute.
So
now we know,
according to the root,
if
it is transitive, then you believe in the
name, the meaning of the name, which is
the attribute, and the impact.
If the root
is in transitive,
the name and and its meaning.
So
how do you know that this attribute is
an attribute of action
or an attribute of person?
So the said,
if we cannot attribute
the antonym,
the antonym,
we cannot attribute it to Allah, then it
is a personal attribute or an attribute of
essence or person.
By example,
I take
Asaniyak,
the old hero. This is one of the
names of Allah. I want to know
the attribute
that this name conveys.
Is it an attribute of person,
or is it an attribute of action?
Follow this rule.
What is the opposite of a sene?
Means the one who hears.
So what is the opposite of hearing?
The one who hears,
the opposite, the the antonym,
deafness
deafness,
someone who's deaf doesn't hear.
So the opposite of a sneer
is deaf,
Or the one who hear, the opposite is
deaf.
The opposite of hearing,
samam
deafness.
Can we attribute deafness to Allah?
Can we attribute that,
the opposite of a samiye?
The answer is no.
We cannot.
That is what the rule says. If you
cannot attribute the
the antonym
to Allah, then this attribute is an attribute
of person.
So and
the attribute of hearing
is an attribute
of person essence.
I hope this is clear to you.
So if the antonym
can be
applied,
then it is an antonym it is an
attribute of action.
If it cannot be applied,
it is an attribute
of person.
See if I turn that here.
Take another example.
The
old seer.
The old seeing.
What is the opposite
of seeing?
What is the opposite of the sight?
Blindness.
That is the
antonym,
blindness.
Can we apply
this attribute,
blindness, to Allah?
The answer, no. We cannot.
Then al
Basir, this name
conveys
the attribute which is al Basar,
then it is an attribute
of person
or personal attribute.
So this is the rule.
If the antonym can be
cannot be applied, then the attribute is an
attribute of person.
If it can be, then it is an
attribute of action.
Also, regarding the attributes of action, so now
we know. When
I can call this as an attribute to
person, I guess, very simple, see the antonym.
Can the antonym be applied to Allah? Can
it be attributed ascribed to Allah?
Yes?
Then it is an attribute of action. No?
It is an attribute of person.
The attributes of action that involve those ancestors
that the ancillary can be attributed, can be
ascribed,
the attributes of acrimony.
For example,
Allah
You hear what you mean.
So Allah
gives life
and causes death.
So, Al Muhi,
one of the names of Allah.
What does it mean the one who gives
life?
So, here he the root is transitive.
Transitive.
So you believe in the name,
the meaning, the one who gives life,
and the impact on your heart. Allah will
give life to the dead bodies.
Allah will bring them back into light. There
is a resurrection.
So that name now
is there in your heart,
the meaning of it, and you feel the
impact. Yes.
So Allah is going to bring us back
into life.
So
so here, this attribute
is an attribute of action.
Because what is the opposite of
follow the rule? What is the antonym
of your fee? You meet.
So the antonym can be attributed.
It can be.
In this
case, it is an attribute of action because
I want you're here,
he gets wild,
and you meet,
he causes
one to die,
causes death.
The antonement can be attributed.
And, also,
the attributes of action,
they take place and they happen
according to the divine will of Allah.
So if Allah
wills
to provide,
He provides.
Because provider
of a job
to provide. What is the opposite of providing?
Withholding.
Can Allah withhold? Yes.
So it is an attribute of action.
So if Allah wills
to make you rich, he provides for you.
He wants to make you poor, he
withholds.
He make you rich.
You started
disobeying him,
denying him.
He removes that,
his risk, and he withholds it.
And overnight, he will come bankrupt.
So the ethical action,
the acts these divine acts
happen according to the
the divine will of Allah, Azzawajal.
If he wants it to happen, it happens.
If he doesn't want it, it doesn't happen.
So
now we know
how to know if this is an attribute
of person
as see the antonym.
If the antonym cannot be attributed,
then it is an attribute of person.
If it can be attributed,
then it is
an attribute of
action.
The third type
is
this combination.
The same attribute
from one angle,
it is an attribute of person. From the
other angle, it is an attribute of action
from different perspectives.
Perspective. An example for this is the speech,
Al kalam,
the speech.
So Allah speaks.
Allah
speaks.
And when Allah speaks,
the heavens shake
and the angels become unconscious.
And the first one to regain his consciousness,
Jabril alaihis salam.
Because when Allah
wants to decree something, he talks about it.
He speaks it.
And then he informs Yibreel alaihis salam, and
Yibreel
passes
what Allah decreed and what Allah
said.
So Allah speaks.
So the Quran, Allah spoke it.
The Quran, Allah spoke the Quran, his speech.
And you believe you heard it from Allah.
And the prophet
who heard it from Jibril, alayhis salam,
and the Sahaba from the prophet
till it reach us.
So it is the speech of Allah.
Allah spoke it,
and we are going to elaborate on this
because there are some
sets
in the history of Islam, like the Martyrs'
lives.
They deny
that the Quran is the speech of Allah.
Say, it is something Allah created,
not that it is an attribute of his
that he spoke it.
And this is.
And whoever says this is a because
he denies
that Allah spoke
or Allah speaks.
Don't you know
that if you don't
Allah, I'm gonna stop.
The lack of not the the the lack
of the disability
or the lack of the ability to speak
is not
an attribute of perfection.
It is an attribute of imperfection.
That's why
when
Ibrahim Ali is around, he destroyed the idols
and they said, who did it?
He told them, ask them.
Ask them.
Ask them.
And don't you see the big one? He
has the asanas, Georgia.
He's not angry with them. He just tells
them, ask them.
Then they came back to the senses for
a while, and then they keep
on told them don't listen to this argument.
Retaliate.
Do something for your idols.
And they told him, you know they don't
listen, they don't hear, they don't talk.
Speechless.
Are you saying that Allah is
speechless?
Allah doesn't speak like
idols.
Allah speaks.
And Allah
whenever he wants to speak, he speaks So
the speech,
now let us apply all the rules that
we learned.
What is the opposite of speech?
The one who doesn't speak, what do we
call him?
Dumb.
The opposite of speech is dumbness.
Can we attribute it to Allah? No. Then
the speech is an attribute of person
attribute of person.
So now we we know that. Now this
the speech, the color,
because the the antonym
cannot be attributed to Allah.
So now we know
it is an attribute of person.
How can it be an attribute of action?
Because Allah
speaks when he wants to speak
according to his divine will
according to his
divine will. If he wants to speak, he
speaks. If he doesn't want to speak, he
stops.
So
if Allah wants to speak, he speaks sorry.
He speaks only once this week according to
his will. So from that perspective,
then the speech is also
an attribute
of action.
So
the kalam this the Quran is kalamullah.
Allah talks, Allah speaks,
and he spoke to her. Musa Ali Salamkha,
as we are going to know now.
So I
try to recall now
to recap
the names of Allah
according
to the root.
If it is transitive, you believe in 3
things, the name, the meaning of the name,
and the impact.
If the root is transitive,
the name you believe in the name and
the meaning of it,
then
the meaning of the name, which is the
attribute, can be an attribute of action or
an attribute of person
or an attribute
of person action.
The attribute of person is how can how
to figure it out, how to recognize, how
to,
know it.
You bring the antonym
and try to apply it and attribute it
to Allah, ascribe it to Allah.
If it cannot be ascribed and attributed,
then this is an attribute of person.
If it can be, then it is an
attribute of action.
And the 3rd,
person action attribute
from one angle,
like the speech,
it is an attribute of person or essence.
From because Allah
talks and speaks when he wills,
it is also an attribute of action.
So Allah speaks and talks.
Our says in Surat and Nisa.
Area 164.
And we sent messages
about whom we have related their stories to
you before
and messages
about whom we have not related to you,
and
Allah spoke to Moses with direct speech.
So Allah is telling us
that
there are messengers
of Allah
mentioned them, I related them
before the prophet
and
they are messengers, Allah didn't
relate their stories.
Then he said, Allah
Allah.
And you see and you see.
Kalama
is the verb.
Subject,
who spoke Allah,
al Fa'al.
Spoke to whom? To Moses.
This is the master,
the verb and noun.
This is
when do are you bring
the verbal noun or the of
the verb
if I want to
assure
it. Little key for assurance.
To affirm.
So Allah
say
most certainly.
Allah spoke to Musa. Musa
Allah spoke to Musa
Musa al Islam.
So no one
can say it is metaphoric.
No.
Allah
is emphasizing
that the speech happened.
I spoke to Musa alayhisam.
That's why he used the masdav
to assure
the
okay.
1 of them are kazila. Listen to this.
One of them are Tejila.
Came to one of the Ora.
The Quran.
The expert. The of
the Quran. The experts in the
recitations,
teaching the Quranic recitation.
And he said,
here, I want to read this ayat.
Instead,
I will read it.
The meaning has become now different.
Because now who if we read it to
a qaqa lalaha,
Musa taklima,
then the one who spoke is Musa lalaha.
Why did he want to do that?
To escape from the
this clear evidence.
To escape.
So he wants to meet the one who
spoke Musa because
al Ism
al Masur
al Masur, the noun that ends with alif
like Musa,
Isa,
Mustafa.
The sign of the
the
the
cannot be shown.
Difficult.
They say,
it is impossible.
You cannot pronounce it.
You cannot.
So he said,
Musa
here becomes the file, the subject,
and he spoke to Allah.
You escaped
it. So the sheriff told him, listen.
Okay.
And what can you do with this aya?
What can you do about it?
So the sheriff told him,
for the sake of argument, if we agree
because you want to escape,
you don't want
to believe that Allah speaks,
what are you going to do this?
Ayah 143.
And when Moses
arrived at our appointed time,
and his lord spoke to him,
his lord
spoke to him.
What can you do about it? Because
Allah speaks.
So Allah spoke to Musa alaihi Salam.
Oh, Musa alaihi Salam.
He's hearing Allah talking to him.
He's hearing Allah talking to him.
So k. So he start he
he
now
talks to me.
Okay. I'm going to ask him. I want
to see him.
He I can hear him, so I want
to see him.
Right? Let me have a look at you.
Let me see you. Oh, my love.
I can hear you. Let me see you.
Allah said,
You'll not be able to see me
at this
time
in the dunya, in this
world.
Because your physique
cannot understand
looking at me.
You cannot.
And this run,
which
negates
but the negation is not permanent. It's not
forever
because you find some they translated,
you will never
see me. Yes. You will never see me
in the dunya.
The Muqaddi not remember the Muqaddilah.
They deny
that
Allah is seen in the akhirah,
and they use this
evidence.
You're not able to see me.
And a zamakshari
is one of the Be careful of Zabakshari.
Zabakshari
is a,
and he is the one who holds the
zabzir al kashar,
the honorable kashar, the one who holds the
kashar, the right of the kashar,
the. And he is an expert in linguistics,
and he knows.
Then
the negation is not permanent forever. It doesn't
mean forever
for a while.
So he said, and Len, to be the,
it means forever.
So this is the evidence. So you are
allowed not to be seen.
Well,
we'll see.
If land means forever,
negation
forever,
let us have look at the Quran.
Allah subhanahu ta'ala
told us about the people of Jahannam,
the inhabitants of *.
And he said
they will never they will not
they will not
ask for death.
They were not.
Which was that?
What are you gonna tell me now? Everga.
Whatever.
What eternity?
Land
and
abender
came
in the eye,
which means if it is land, means
they will never, forever,
then they should not wish for death.
The people of Halifa should not wish for
death. But what happened?
They asked for death.
When I do, we are manic.
They call upon Malik, the
the
god of that fire.
Oh, Malik.
Let Allah finish us. Let us die
because they could not endure the punishment.
So
does not mean
for eternity,
for a while.
So the negation in
the,
not forever, in the,
you will see me
because
you're busy
on the day of resurrection.
The way you'll be resurrected,
you will be in the form of your
father,
the statue of your father, Adam,
your height 60 feet.
So then you are
made
able
and you are you can withstand
and endure
looking at Allah
So learn don't be deceived.
Learn tarani.
That means you will never see Allah, so
Allah cannot be seen in the Afira.
And Imam Abu Numatic
in his alfiyah,
his alfia,
is a grammarian.
He put the grammar in 100
verses, 1 a 1000 verses.
And he said that,
And whoever claims that land means
eternity
forever,
the negation,
His statement,
his opinion,
his argument, reject.
And take the opposite.
Take the other opinion
because that is in line with the Quran.
That doesn't
mean forever
and forever for eternity.
So Allah
told,
and the prophet
said just in the authentic hadith
authentic hadith authentic hadith.
None of us will see a lost in
the dunya
till we die in the in the next
slide, yes.
Faces will be pride,
shining, looking at their love.
That is in the But
in the dunya, no one will be will
see Allah
And the story that they to Imam Ahmad
that he saw Allah a 100 times and
all this in the dream, in the sleep,
okay, all these things we keep them aside.
K?
The prophet
told us no one will see Allah until
he dies.
And the scholars, they about this what attributed
to Muhammad.
They gave
they gave many
explanations.
They said this is just a a.
Okay? It
is a dream.
It's not
something that he said that I saw Allah,
etcetera,
physically.
And it is enough for
So now Allah subhanahu wa ta'ala is telling
Musa alaihi salaam,
Musa,
you cannot
look at me,
but
look at the mountain.
You see that mountain?
Look at it.
If the mount remain
in its position,
stable,
intact,
then you will be able to
see him.
Allah
appears
to the mountain,
and the mountain
is part of Allah's creatures,
part of Allah's creation,
which means if Allah appears to any of
his creation,
he can appear also in the jannah
to his,
pious
obedient
servants.
The mountain
could not stand
in its place, turned,
crumbled.
Musa
And Musa,
Moses,
fell unconscious.
So when he
gained consciousness,
he said, glory be to
you.
And when he awoke, when he regained his
consciousness, he said, exalted
are you.
I have repented to you.
And I'm the first of the believers.
Father,
glory be to you. I repent
to
you.
And
I'm one of those
first believers.
I think, the connection is a little bit
problematic.
Brothers and sisters, just one minute.
Is reconnecting.
1 minute.
Can you hear me now?
Yes. Very clear.
Oh, yeah.
So and he says
This is not about the world of a
human being.
The
that is I 25
of certain with that. The I after it,
Allah said in response
to the saying of.
I will drive him into,
the hellfire,
because it is not.
It is.
It is the saying of the lord of
the human beings.
So when he said this is the saying
of a human being,
Allah said I will cast him
into the hellfire.
Also,
Allah
my dear brothers and sisters,
he tells us
If anyone
of the.
He sought
your protection.
You
as a Muslim,
a Mosheic,
a non believer,
he sought your protection,
protect him.
Him. Until
he hears the speech of Allah.
Until he hears the speech of Allah.
Then deliver him safely
to his destination.
So Allah says
Allah
says,
So our Quran
So
our
Quran
and then start it.
This Quran,
as the prophet
said,
one night will come
and the Quran will be collected, taking back
to Allah,
removed from the blessed
And?
The books,
the papers, the leaves.
We will get a
This is the belief of Alexander.
Also,
I would like also to
talk about
the types
of what can be attributed to Allah or
the types of what is attributed to Allah.
And the types of what is attributed to
Allah.
So if something is attributed to Allah,
here there are
3
scenarios.
Or rather 4
or 4 cases,
something attributed to Allah.
If this what is attributed to Allah
is something material,
something tangible,
it stands on its own
as a single entity,
and Allah attributes it to himself,
this is called iwafa to teshreef.
Iwafa to teshreef.
So this type of attribution
or ascribing,
it is this is for honor.
So Allah is giving what is attributed honor,
sacredness.
For example,
Baytullah,
Allah's house.
The house has been ascribed and added to
Allah
This is Allah's house, the Kaaba.
We know the Kaaba is something material,
tangible,
entity stands on its own.
So this is Ibaat teshareef.
Ibaat teshareef.
So this is an attribute of owner. That's
why Allah attribute it to himself. He gives
owner to the house.
The same thing,
Allah's spirit.
And that's why you find some ignorant Muslims,
they think Allah's spirit, that is the spirit
of
Yeah. Here, he is one of the souls
that Allah created.
But this title was giving to
as an honor
as an honor.
Also,
the soul, a ruh
a ruh, the soul
that Allah
says it is belongs to me,
the soul,
it's again
an attribution
or an attribute of honor because the soul
is something created.
Soul is something created,
and it is material.
And the evidence was that
when you die,
the angels, they bring
the hanout,
They bring the shroud. They bring the cloth,
and it flows like the drop of water,
and the angel collects it, and the angels
carry it.
But the difference between the soul
and the house of Allah and,
though it is material,
but does not stand by its own. It
cannot stand by its own.
It needs to exist
in something else.
The house exists by itself.
If I have a salon, it exists independently,
but the soul cannot stand. It has to
exist.
It has to be carried in something.
That's why it is carried in this body.
And when it is taken out,
it will be
also
carried by birds.
It doesn't exist in its own,
but still it is something created
and if Allah attributes it to himself only
as
to give this
soul and honor.
The 4th
type of what is attributed to Allah,
it is not something material.
It is not something material.
It is
man away,
abstract noun. Not concrete. It's not concrete noun
and not material noun. No. Abstract noun.
And it is attributed to Allah,
then in this case,
this is an shiva, an attribute of Allah
absorbing. As Allah says,
Allah added the
the switch sensor.
Is not something material.
So here, this is kalam. The speech is
asraf,
an attribute to Allah, then it becomes an
attribute
of Allah Azza wa
Jal. So if what is attributed to Allah,
if it is material,
like the house of Allah, Hazqaba,
or like Isa Alai Salam,
Isa Al Islam, then this is.
But if what is attributed
is abstract,
then it becomes.
Siva. I hope this is clear to all
of you, my dear brothers and sisters, and
may
Allah increase our knowledge in the deen, and
may Allah
give us to remain
steadfast on this beautiful deen
on the way
that our prophet
left the Sahaba
upon. May
Allah make us among those who will keep
treading
on their footsteps
till we meet Allah,
and he is pleased with all of us.
And may Allah reward all of you, my
dear brothers and sisters, for your patience
and attendance.
May we take some questions and answers now,
Insha'Allah. Questions now, Insha'Allah.
Okay. Brothers and sisters who would like to
ask
question, kindly raise your hand,
by pressing on participant and then press on
raise hand.
Anybody who would like to write in their
question, you may do so
by posting your question
on the chat section.
Okay. We will start with the first question
And
the first question was,
can
we study
or are we allowed to study Tafsir
Razi?
Tafsir Razi.
Abazi
is one of the scholars of the,
and he is one of the founders of
the.
So for a beginner
no.
For a beginner, you don't start with these
books, the books of, the
of or of,
started with the books
of those who are following the.
I mean, and
other also
nowadays
may also follow in the same way
of the,
the setup.
Then when you become advanced students of knowledge
and scholar, then
you can read the different types of.
This is my advice
for you. Very clear.
Okay.
Another question I'll ask.
My question is,
is it permissible to say that so and
so is?
Because,
when you say,
they mean
here
that
this person because somebody say, how did you
know that Allah forgave them? No. It doesn't
mean that. This is
This is a dua,
which means may Allah have rahma on him.
So when people are saying
so and so,
that means may Allah,
give rahma to him, show his mercy.
So it's better to say, but
we cannot say that this is
is not allowed, it's not permissible,
because who told you that Allah forgave him?
What the TV the people who say these
things, what they meant?
That's what they meant.
Is this clear?
It is very clear.
Another question I ask, is it,
okay to keep a name for a child
Jannah
or Janat?
All these
names should be avoided.
Any name that gives
sense of,
perfection
to the human being should be avoided.
Always.
The next question
is
for the beneficial,
lesson.
May Allah increase your health and knowledge and
protect you and your family. Amen.
My question is
if a widow who can
pay Zakat may also accept Zakat
or her children.
The question is not very clear.
This is what is written. I mean, my
question is if
widow who can pay Zakat may also accept
Zakat or her children.
It's not quite clear if you can kindly
maybe
write in again unless she understood the the
the question from this.
Okay. Because you see, the zakah, when a
person is eligible for the zakah,
person who's eligible for the zakah,
Because when it comes to the zakah, Allah
this he himself distributed her and mentioned who
who are,
the
who's eligible, who's not.
So
a person
who
is not having enough,
maybe he earns,
maybe she earns,
but this income is not sufficient
nor his earning or she's earning,
then this person
is eligible for this because
what he earns is not enough for him
and his family,
nor his earning.
Allah he said
regarding the
This
regarding the ship, which
removed some
boats
to make it look
defective
to save it from the one who was,
confiscating
ships.
So I said, the ship belongs to Mesakim.
They have a ship,
and they are working on the sea.
Allah calls them Masakin
pool.
So not because they are working and you
are earning,
that means you are not eligible for this
account.
Because you are just working, you have you
have got a job. No.
If your income is not enough for you
and your family,
then you are eligible.
But if you are earning
and your income is sufficient for you
and you are applied and obligated to give
this account, then you are not entitled for
receiving this account. You're not entitled
for that.
Is this clear to the question now?
Yes.
That is clear.
The next question is, Assalamu alaikum.
May Allah preserve you. I mean, is it
right to say that Allah
is a jealous God? May Allah forgive me
if I'm committing sins by asking this.
Yes. It is mentioned in the Hadid.
But remember,
you need to
understand
when it comes to the attributes of Allah.
Allah's attributes are not like ours
at all.
Because some people,
they reject
certain attributes
simply because what comes to their mind,
this cannot be an attribute of Allah
and cannot be attributed to Allah, Azzawajal.
Like, for example, the akhariya,
akhariya.
The proof of is 7
attributes.
Though the names of Allah, as you know,
only Allah knows them, and every name has
a meaning.
Their problem is
if they come across an attribute and there
is a resemblance
between
this attribute,
a scarred to a human being and a
scarred to Allah.
They say, no. No. No. No. No. It's
come not to me.
It cannot be.
So we have to render it or,
understand it metaphorically in the metaphoric sense.
Why?
Because they have this disease,
sickness,
of likening a lot of the imagination
of the.
They have this problem, the.
So they run away from the
to the.
I said, no. No. That doesn't mean that.
It means something else.
As if they know better than Allah.
Allah described himself,
and he said, I am like that,
and they are saying the opposite.
That's why Imam Jaberi,
he said,
whoever denies the names the attributes of Allah,
ask him this question. He said,
also Ask him.
Does Allah exist or doesn't he?
He has to say, yes, Allah exist
and you exist.
According to your argument
according to your argument,
because there is a resemblance,
you exist, Allah exists according to your argument
and philosophy.
You need you have to negate now and
say Allah does not exist
because you exist.
If he says, now you put him in
the corner. If he says Allah doesn't exist,
he becomes a coward.
So the only way to escape is to
tell you, no. You see? Allah's existence
is not like my existence.
See? Very well.
Thank you.
That's nice.
Correct.
No. Allah exists and you exist, but Allah's
existence
is totally different from your existence.
Allah's side is different from your side. Allah's
hearing is different from your hearing.
Allah's descent is different from your own descent,
and you apply this to all of the
attributes of Allah
In the light
of Nothing
is like unto him.
Nothing.
But at the same time, he said
He's all healer, all seer.
He affirms that he hears and he sees.
Though when he talks about Adam, he said,
We made man
hears, and sees.
But is Allah's hearing like the man's hearing
or Allah's sight like the man's sight? So
this is the rule you apply for all
the attributes of Allah
whether the attribute
is mentioned
in the Quran or in the hadith of
the prophet without
giving a resemblance,
without imagination.
Because
Whatever comes to your mind,
Allah is not like that.
Not like that.
So Allah's attributes,
they suit him.
Allah talks.
Allah comes on the day Allah
dissents every night.
How?
Basically,
Shay.
How? We don't know.
And if you want to know the how,
tell me how is Allah.
How's Allah?
Are you telling me about the how is
he?
You don't know. He's right.
So the only way is to believe in
what he told you about himself
without giving resemblance to any human beings
because he's al Khaled. He's not like any
of his creation.
And in the light of laser conviction.
Nothing is like unto Allah, and he is
all seer,
all hira, all seer.
So in the hadith,
Allah feels jealous. What does it mean?
Is this the jealousy like the human being?
No.
No.
The prophet said,
when
the his maharim,
The his limits are crossed.
He gets upset. He gets angry
Is this clear to the questioner?
Yes.
Sheikh, that is clear.
The next questioner asks,
Sheikh, I am asthmatic.
If I take wudu, I get an attack.
And if I do tayamum,
I also get an asthmatic attack due to
the dirt and cold
allergy.
What do you advise that I do, Sheikh?
May Allah
keep us steadfast.
I mean, may Allah
from this illness.
You have to you
use one of the 2,
the water.
If not,
And
the no need to make dust.
You just put your hand,
and
you wipe them,
and then you wipe your face and your
hands up to here. That's it. And
you can
if there is dust or something, you come
with a mask.
But you have to have one of the
2 because you are able to it's not
impossible.
Water there and,
the is there.
But you have to use one of them.
But you can avoid the dust.
You can avoid it.
You just put your hand like this. No
dust at all.
Then you just wipe,
and you wipe your hands.
And may Allah
give you the
I mean,
the next question asks,
I had a question about the transitive
and intransitive
meaning of the roots of the names of
Allah.
Why the third point of having impact of
the name of Allah is not applicable
for the intransitive
roots names?
Also, I want to ask, what happens to
the soul during dreaming?
Are there any difference in its essence according
to the source of dream, like from Allah
and that from the shaitan?
Okay.
The,
regarding when we say transitive, I mean transitive.
Because the the transitive,
the root
the root,
the one who gives risk.
So Allah provides for others
because it is transitive.
Whereas
Al Hay,
it's not Al Muhi.
Al Muhi is the one who gives life.
Al Hay talks about the activate of Allah.
So there is no action involved here. So,
the action the actions,
the attributes of action,
they are related to the to the creatures,
to the creation.
So
at this result, Allah provides us,
he gives life, and mumid,
he calls also death, etcetera,
because the root is transitive. When it is
not transitive, it is just talking about the
person of Allah
Azza wa Jalal.
Meaning,
and you believe that the the meaning of
the name and that this is one of
the names of Allah.
Is this clear to you?
Regarding the,
the,
in the dream of course, first of all,
the,
what we see in the in in sleep.
If it is a good dream, which is
called,
that is from Allah,
and,
you,
you relate it to whom you,
you like
and relate it to someone who can interpret
it for you.
If it is a bad dream, you just
put it on your left side and ignore
it and finish.
Because some people, they,
make their lives to be run by dreams.
I have so this dream, and it is
horrible, and this and no.
Spit and forget about it.
Do the souls meet?
Yes. The souls, they do meet.
And every night we we die,
souls goes up. So the souls go to
Allah
When we die, also, the souls they meet
the souls, they do communicate. Yes.
Is this clear to the customer?
Yes.
Very clear to all.
Next question is, Sheikh.
Is it allowed to wear fake eyelashes?
Fake eyelashes?
Okay.
Now also,
no. Don't wear fake eyelashes
or fake hair
wigs.
Be content with what Allah
has given you
with the last creation.
Because you see now everything
is artificial.
There's no natural beauty.
Okay?
That's why Omar has said when you want
if you want to marry a woman, see
how she gets up in the morning.
He actually told his son.
He was advising his son telling his son,
don't be deceived if you see a woman
in the evening. She's beautiful. See how she
gets up in the morning.
Today nowadays, there's no natural beauty.
You see her,
her lashes like this.
If she removes them,
maybe you'll have heart attack.
So
leave everything natural.
Be content
with what Allah
gave you.
The women, they are
doing many things.
And,
actually,
poor girls.
They want to please the husband because the
husband is asking.
I want you today to make your hair
like this.
Next day, I want you to look like
this.
I want you to dye it this way.
So you keep dying, dying until you die.
So my dear brother sisters,
what Allah has given you, you are beautiful.
Allah created you. Every woman is beautiful
because every woman has a unique feature,
quality.
Other women, they don't have.
And don't ever believe what you see in
the magazines.
All these,
pictures
done by the Photoshop
or what you see on the screen,
that is not reality.
There's nothing like that.
So be happy.
Allah created like this
and have discontentment.
So my advice with you, leave this
artificial head, the wigs, the, the,
the,
eyelashes.
Nails. Nails. Women, they go and buy nails
and stick them on your feet,
and they think this is beauty.
Beauty?
It is against the fiddler.
The fiddler that you cut your nails
every week
not to grow them.
Now they are not growing their nails. Only,
you know, they go and buy nails and
stick them.
You know what?
Because the hearts are empty.
The iman is weak.
The connection with the is weak.
May Allah strengthen our iman and your iman,
Hani. Is this clear to the question?
I mean, yes.
Clear, Sheikh.
Okay. Let's now go to the
final questioner here for the written questions, and
then we'll take verbal questions.
Many, many comments coming in, very positive feedback.
What is the reward of learning names of
Allah?
If you memorize them, understand them,
believe in them,
a
the name is having impact,
your email
will hit the
the sky,
and the reward is the gen.
There are 99 names
for Allah. 100 minus 1,
whoever
means counts them, understand them, believe in them
We'll be granted
Is this clear to the questioner?
Okay. So
let us now take the verbal questions.
We will start with
Shaima.
Please unmute your mic. And again, polite reminder,
please keep your questions
short to the point and very clear, please.
Shayma'u, you'll notice, please unmute your mic. Go
ahead.
Assalamu Alaikum.
I can't express how how
happy I am to be part of this
class.
I always feel very sad and incomplete. Whenever
I miss the live stream class, how I
can see the shape
elucidatedly
explain,
and how patient is the Sheikh in explaining?
Honestly, I don't like to miss the class.
Just
the
may Allah
and may hear what you ask. The first
question
I will be your, reception.
Your network is not good, sister?
An organization where
Islam and Christianity.
Assalamu alaikum.
Sister, you're Assalamu alaikum.
Your question was not clear. Your network is
not, that great.
Maybe you want to ask the question very
quickly so we can catch it.
Yes. I said I work with an organization
whereby we have mixed both Christians and Muslims.
So in case something happens and you didn't
go to work, you see that the Christians
will come down to your home, especially if
someone is sick, then they will give him
a greeting. And in the greeting, you see
them standing up and praying. So that at
times baffles me. I don't know how to
stop them, and I don't know I don't
know if I'm sinful. And the second question
is,
the Hadith of the prophet that
says
that.
So in this case, a woman that finds
herself in a family that they don't much
produce, they don't have much of lineage.
So if she's not married, is she sinful?
Those are my 2 questions. I don't know
if they are clear.
Okay. I'll try and tell.
If the, is, the first one is that
you are working with a group of Christians,
and if someone
of the team falls sick, they come and
they pray for him for her?
Yes. They pray they pray on their own.
They will come if they are 3 in
number. They will get up and pray without
the person, the particular person. For instance, if
I'm the one in the in that particular
gathering, they don't pray with me, but they
will equally pray in my house in order
a feeling of, they are with me,
brotherhood. Well, I don't know how to, to
stop them. I don't know if we'll have
a mutual
Okay. Shay. Okay. Let let me tell you.
I understand now.
The, they are visiting a person who's a
Muslim and who is sick, and they are
praying and they are praying for him according
to their own belief. Right?
No. No.
Okay.
Inshallah, there's no harm in that.
There's no harm in that.
Mhmm. Because they are just praying and saying,
of course, if they are asking Allah, oh,
father, oh, god, help us. Get her. Recover.
But if they are saying something shift,
okay,
then
you tell them,
please don't say these things.
You correct them. But what they are saying,
there's nothing wrong with it.
What you have to hear what they are
saying.
What they are saying contains 2 cameras. Tell
them,
thank you very much. I appreciate it.
But, you know,
what you are saying,
I don't want it,
I don't want to hear it
here.
You have to be open with them, but
in a nice way.
Okay. No. This is okay.
Regarding
the, Wallud and Wallud,
yes. That's what the representative recommended.
So but you are saying now what if,
the,
the husband maybe or something?
Don't want to have
children? Ma'am, what if the wife
happens to be in a family whereby they
don't have much of a progeny. They don't
have much offspring.
Offspring. Will that affect her if she decided
not to marry?
Okay. Okay. Okay.
So
the,
he is from a family, and this,
family, normally, they don't have,
give,
many children. They are not that prolific. Right?
So if that is the case, because she
knows that she is from this family,
and, normally,
they don't have,
many children or offspring,
and this might be the case, can she
refuse to marry? No. She cannot refuse to
marry.
And there are husbands.
Okay? Maybe they he has many children,
so he doesn't mind.
He doesn't mind. So when
a husband
approaches and proposes,
don't refuse.
She should not refuse,
and she should accept this husband,
not because she is from this family. And
who knows?
Yes. Maybe her sisters and her other sister,
etcetera,
but she's different.
She'll be different.
So this is in the hands of Allah
And the husband who,
proposes,
he doesn't mind, and he accept that.
So no harm, She should not abuse
getting married
because the money is very important
for someone which is half the deen for
someone to maintain her iman.
Is this clear to the questioner?
Okay. We move to the next question. Inshallah,
brother Farooq Muhtar.
Please unmute your mic. Farooq Muhtar.
Hello.
Just wanted to know,
should I should I,
offer for
the salah I missed
while I was traveling?
And,
I've made a I missed some salah. So
should I still offer, the shortened one, or
should should it be the normal one? After
reaching the should I still offer a one,
or should should it be the normal one?
You say I'm normal traveler. I've reached my
destination. I was a traveler. I was moving,
you can say from
one country to another. And due to the
now I've reached my destination. So I'm ask
will it be the shortened one, or will
it be the normal one?
Okay. Because your line is, is cut. You
get my question?
Yes, sir.
When you are traveling,
you
shorten your plans.
When you are traveling
Sorry?
You shorten your plans.
And even the sunan the sunan, you don't
raise them, except sunnah of fajr, except the
sunnah
of the fajr. The
used to
maintain that whether he's traveling or he is
resident.
The other sunan, no. You don't pray them,
and you shorten
your prayers,
and you can combine
if
you feel to do so
if you feel to do so.
So now while you are traveling,
you shorten your affairs. The moment you reach
your destination,
now you become mupim, resident. You are not
a traveler anymore,
So the rulings of trouble
of traveling cannot be applied.
Because now you are resident,
so you have to pray your prayers complete
without shortening.
Is this clear to you?
So yes. That's clear, but I I I
asked even the missed prayers.
The, for example, I reached my destination at
night, and I had missed my, Dohar and,
Asar.
So, am I supposed to
pick up those prayers with the normal length
or the shortened length? Because I missed them
when they were on me.
Okay. But now you're a resident. You're preys
and complete.
Okay. Alright. Alright. Okay. Thank you.
Yeah.
We'll now take the next question from Uthman
Mohammed.
Please unmute your mic, Uthman Mohammed.
He would have had a.
So I have a question.
It's there's some people who believe,
that according to certain hadith that they don't
follow.
For example,
the hadith about the Dijal and
the.
And they they say that,
you know, because it's not mentioned in the
Quran that
it doesn't it's not real.
And, I was just hoping inshallah you can
bring some light to this and inshallah I
can share with those particular individuals later on
inshallah.
K? Some Muslims,
oh, they call themselves Quran.
They say only the Quran.
Actually,
denying the sunnah of the prophet
can take one out of the fold of
Islam,
because the sunnah is wahid, There's a regulation.
But many of those, they are ignorant.
And, in reality, they are not following the
Quran because the Quran tells them
Whatever the prophet
gives you, take it, and whatever he will
forbids you, abstain from it.
So the Quran is telling you, whatever the
prophet tells you,
take it.
Whatever he forbids you, abstain from it.
The my dear brothers and sisters is very
essential. Without the will not be able to
understand the Quran.
The sunnah explains the Quran.
The sunnah explains the Quran.
It's either.
It gives more detail,
which you have not done in the Quran.
For example,
and establish the prayer. That's what the Quran
says. Establish
the establish
the prayer. How?
How many rakats?
How should I pray?
The Quran didn't mention that.
It's the sunnah that explained
this command
So the sunnah details and explains.
The sunnah
limits the absolute.
The sunnah
it limits the absolute.
For example, Allah says regarding the seed,
The seeds may as we may cut off
their hands.
This is the hand. Where should I cut?
Where should I cut?
From anywhere?
No.
So this absolute
hand,
the sooner say, no. No. No. No. You
don't cut
above the elbow or the median. No. You
cut from the wrist,
from this point.
The sunnah
also
to Hasf
al-'am to Hasf al-'am.
What does it mean to Hasf al-'am?
It specifies
the general.
What does it mean?
For example, Allah subhanahu wa ta'ala says
The dead animals are prohibited.
The dead are prohibited.
Blood is prohibited.
So I want you to draw 2 circles.
Dead
blood.
So any
dead
animal
will go into this circle.
Any blood will go to that circle.
So according to this ayah,
and the flesh of the swine.
Now
the fish in the market
the fish in the market, when you go
and buy fish,
is it dead or alive
living?
The fish in the market,
of course, it is dead.
According to the ayat,
it is haram.
It is haram because it is dead.
The Quran says haram.
But the sunnah came,
and he say no.
This set of the dead
animal, not all the elements of haram.
We can exclude
and remove from the elements
the fish
the fish
and locust.
Though it is dead, but it is exempted.
It is removed.
That is the meaning of tohasfufilam.
It limits the general text and excludes some
numbers
that belong to that set,
like the dead. So we remove
the fish and we remove the locusts. The
sunnah does that.
The prophet.
Two dead animals are made halal.
All creatures are made halal for us.
A samaq
was garal,
fish
and locust.
The same thing blood.
A 2 types of
blood, the liver
and the spleen.
Though they are blood, they are
exempted. They are
excluded as removed from the rest of the
types of blood.
So that is the sunnah that. The sunnah,
my dear brothers and sisters, can come with
the ruling that is neither it is not
there in the Quran. It's not in the
Quran, but it is in the sunnah. One
example.
Can one marry
a woman and her
maternal aunt
or maternal aunt?
The house of no haram.
Unanimous the haram.
But this is not on the path.
It is in the sunnah.
So the sunnah
of the
is a revelation from
Allah
He does not speak out of his own
desire.
He's inspired. He's received
inspiration.
So those brothers
who either deny the sunnah totally
or they follow their own whims
and desires.
This hadith,
it doesn't make sense to me,
so I will not accept it. This is,
and this is haram.
You cannot deny the hadith of the
just based on
your understanding,
shallow understanding.
Well, this Hadith goes against the Ayah. You
will never find the Hadith
goes against the Quran. Never find.
At all.
Because how can it be
when both are coming from Allah The
sunnah of the prophet
is and
the Quran is, so there will never be
any contradiction.
If there is an apparent contradiction,
it is here due to the lack of
knowledge.
Is this clear to you, Aqi?
Okay. We'll take the next question.
Mariam Adams, go ahead, please.
I would like to ask about,
Hadi. I have questions. First one is about
the topic you talked about today. So I've
heard that when a person's name is, for
example, Rashid,
there's no need to say Abdul Rashid,
because, actually, when I went to, name when
I went to name twins, when I named
them Manan and Hanan, and I heard that,
Manan is a name of Allah, whereas,
Hanan is an attribute. So
I'm just want I just wanna check that.
Is are they trying to say that does
does he mean that attributes
by action,
so those ones should you don't need to
add Abdul to to those. So so, for
example,
Rashid is Allah guides, and Allah can choose
to, you know, leave someone to go astray
as well. So that would be attribute by
action. Is that why you don't add Abdul
to those ones?
That's the first. And the second, question I
wanna ask is about the hadith,
that is in, Suhay Muslim.
And
it's,
says that it was, related by Abdullah
Abu Anhu that Nastya of Allah SWAMI said
the whole world is a provision
and the best object of benefit of the
world is the pious woman.
So some people explain that to say that
so for example, the antelope is a provision
for the lion,
The lion is a sort of provision for,
like, the plants, like, the feces and the
carcass of the lion is it provides for
the plants, like, manure.
And the plants, like, the tree is a
sort of provision for other people.
And men, for example, they're also provision for
their families.
Okay?
However, this hadith is showing that, you know,
the status of a pious woman,
in relation to everything else in the world.
Whereas some others will say, no. That's not
what the hadith means. That, hadith means that
the whole world does not include men.
So that Allah's messenger salallahu alaihi wa sallam
is trying to say that,
the best thing for a man in this
world
is a pious woman.
So the the woman is part of the
world, but the man is not part of
the whole world.
So what is the more correct view,
about this hadith?
Okay.
Regarding our Rashid, our Rashid is not one
of the names of Allah, though it is
mentioned in this hadith which is in Timothy
and the names of Allah
but that is a weak hadith weak hadith.
So
we call
servant of and then the name. Had has
to be followed by the name. Abdul Rahman,
Abdul Abzug, Abdul Khalaf, Abdul Bali, always the
name of Allah
to follow that.
Regarding the hadith,
dunya matah
So this is the hadith of the prophet
is saying that dunya matah
dunya
is
enjoyment.
Enjoyment.
This is we enjoy this life,
and does not
deprive us of enjoying enjoying life.
As a matter of fact,
we you take the best of the dunya
and
the and the.
You remember,
I remember now that,
when a non Muslim saw,
Halod ibn Nuhajal plus Kalani
was the chief army in Egypt, and he
was,
in a house in a chariot chariot.
And,
and the this non Muslim stopped him,
and he said,
oh, imam,
your,
prophet said that dunya, yannatul katil, was a
general movement.
The dunya
is the jannah of the katil
and the prison of the believer. But see
who is in who is in the jannah
and who is in the prison.
See my clothes and see your clothes and
see your mouth.
And the imam told him, sadaqa
and the prophets
said the truth.
You now
in this cabi close, you are in the
Jannah because what is ahead of you
if you don't believe in Allah and worship
him is the hellfire.
So you now you are in the Jannah.
And me,
in comparison to what
awaits me in the next slide, which is
the jannah, I'm in the prison.
Though you see now this,
mystique and you see me in this good,
having a good moment and this beret,
this is nothing
in comparison to the aliyah.
So the Allah has given us the dunya,
but he doesn't want us
to get stuck into it.
Our minds and hearts should be on the
aqirah.
The dunya should be in our hands,
and we have just to work hard here,
and we will reap
the fruit in the next life.
So dunya matah,
enjoyment.
You have family, you have children,
and you live your life and have this
peace of mind.
As a matter of fact, the believers should
be the most
the the the happiest people on earth, the
believers,
because they enjoy the life
and, also, they will be rewarded,
with the Jannah in the next slide. So
dunya Mecca,
enjoyment.
And the best thing in this matah, of
the dunya,
is if Allah
has
blessed you with a pious
maid,
pious wife.
This is the the peak of the enjoyment.
If you have a righteous wife,
pious one,
this is the best in the dunya
because
she will be backing you, standing by you,
reminding you.
The moment you start to feel weak,
she stands by you. She reminds you.
He takes care of you. When you are
away,
he protects your honor.
He protects her chastity.
He doesn't allow anyone to enter her home
in your absence.
She takes care of your children.
She brings them up Islamically.
She made them memorizes of the Quran.
That's why they say behind every
successful man is a mother
is a mother,
and the mother is a woman.
So here the prophet, salam, is mentioning the
the virtue
and the
the merit
of a woman,
highest one.
So if Allah bless you,
be grateful to Allah.
Be thankful to Allah.
Keep praying to Allah
for this blessing.
The best thing in the duniya
is.
1 of the
He was not handsome,
and he married a beautiful woman, Tyus Leitch.
So
she told him, you know what? Insha'Allah, both
of us will be in the jannah.
Because Allah
bless you
with a woman like me,
and we are grateful and we are thanking
Allah for that.
And Allah tested me
with a husband like you,
and I am patient.
And both
the grateful and the patient, they will end
up, inshallah, in the Jannah.
Okay?
So, yes, the best enjoyment in this world,
if Allah bless you with a pious, righteous
woman, and may Allah make all
Muslim women, pious and righteous army.
Is this clear to you, sister?
This is clear to me, sir. But it's
it's, the question is so that means
the
first interpretation is wrong.
The first option was that,
the Allah elevated the status of the pious
woman above all things in the dunya.
And, that interpretation was saying that that includes
men. So that means that was wrong. It
it means that,
Allah has elevated
the women above all things, but doesn't include
men. Right?
You see
okay. Go ahead.
No. No. Okay. So so the the I
don't know if you on, because the discussion
was one one person thought it, it meant
that Allah elevated
the essence of the pious woman
above all things else. And the, that means
including men or animals or things or everything
anything that is in this world, the best
thing is,
a pious woman.
Well, with your with your explanation now, you're
saying it it sounds as if
was addressing the men, telling them that the
best thing in this world is the pious
woman.
So,
so the woman is one of the things
that is made for to for the enjoyment
of the man.
Right? I did that I I hope I
understood you. That means the second interpretation is
the more correct one.
First of all, here, if we want, if
I understood you correctly.
No one is better than the other.
Neither the woman is better than the man
or the man is better than the woman
except
by the
This is the scale. This is the criteria.
This is the criteria.
If the woman is more righteous than you,
she's been she's better than you in the
sight of Allah.
And there are many women better than
many men.
But
men, they have a role to play, and
women, they have role to
play,
and they complement each other.
When it comes to the
the genus,
if we compare the males to the females
in general in general, this is in general.
Some have got it, but they say the
males are better
as a genus
Because
the mother of Mariam said, well, he
said Mariam.
Well, he said
She was
aspiring,
hoping that she will get a boy
who will be working in the temple.
So when
she gave birth,
she found it was a girl.
So she said, when you may not have,
well, it's a
and the law of government did that. They
said,
the male is not like the female.
That is juvenile.
But when it comes to the individuals
oh,
the scale, the criterion
is
the taqwa of Allah who
is more righteous and pious,
he is the best in the sight of
Allah.
Is this clear to your sister?
No.
And always always,
we should not, I mean, brag and boast
I am a man better than you. No.
No. No. No. No. That is Jahiliya.
That is not our Islam.
He is your second half.
Shaka'i banijah, the prophet
They are your siblings,
your wives.
And
see how the prophet
treated his wife.
Consulting,
asking, seeking their own opinion
on the day
of Al Hordavia.
The prophet of
is telling the
Sahara, shave your hair.
We cannot go to the Haram. Finish.
End the Umrah. We cannot have the Umrah
this year. So shave your hair so that
you will end the harm. They were reluctant
to Sahaba, not disobedient,
an electant, hoping why he will come down
and telling his prophet,
enter Makkah reports.
So he told them, shave,
and they were reluctant,
So he went to his wife,
I think, and he
is complaining to I'm telling the Muslims to
shave their hair,
and they are reluctant.
Sit.
Don't blame them.
Just
go now.
Ask the barber to your barber
to shave your hair, and with the moment
they see you shaving your hair,
they will follow you.
The prophet went out, called the father, started
shaving his hair, and the Sahaba followed him.
He showed the opinion of his wife,
the prophet
The mothers of the believers, Aisha,
a scholar of the Sahaba. The Sahaba
used to sit and ask her about the
deed.
So we should not have this
ignoble
quality of Yahiliyah, of ignorance.
That's because I'm a man and better than
you.
Every
Allah
my dear brothers and sisters, he did not
make the Jannah
at the feet of the husband.
The Jannah not at the feet of my
father.
The Jannah is at the feet of my
mother, a woman.
The Jannah is there.
There's another hadith,
is end at the feet of the mother.
This is weak hadith.
And some people, they get confused. The moment
they see it, jannah and feet, they say,
week, week, week. No. There's another narration
at the feet of the mother.
So the young age at the feet of
the mother, which is a woman.
The prophet
said that if a woman
obeys her,
worship
her
obeys her husband.
If a woman
says the right plan, pass the not of
Ramadan,
protect her private path, obey her husband, then
it will be told to her on the
day of Zalakim.
Go.
The all the gates of the gennah are
open for you.
This is not for the man, for the
woman.
This is for the woman.
So that's why my dear brothers and sisters,
man and the woman, they compliment each other.
You need the man,
and he needs you as well.
There are certain things only the woman can
do.
We don't have the patience as men.
The mothers,
the women they have.
In the middle of the night in the
middle of the night, the child cries. She
gets up from her sleep
and wakes the child.
And you are screaming and shouting at that.
Bro, take him to another room. I
want to sleep. He cannot.
Even when you come from the office
and you are longing to have your child.
Okay?
You take the child
few minutes and then take him.
He cannot.
The mother, they have this.
So there is a role for the woman,
and there is a role for the man.
And everyone has to play his role and
we should not mix
or change the roles.
A woman should remain as a woman and
the man should remain as a man. May
Allah
happiness,
miracle happiness to all Muslim families.
We'll take the next question.
Muhammad
Salman. Muhammad Salman, please unmute your mic.
Assalamu alaikum, Sheikh.
May Allah
continue to increase your knowledge and bless you
and your family. I mean,
I have, 2 quick questions.
The first one is,
during the shower,
which one is more recommended? Is it to,
move the finger or to keep it stagnant
during?
That's the first question. Then secondly,
is there anything,
for Muslim in Islam like writing a will
for a dead person, or we are to
stick to what Allah
described in Suratul and Nisa.
Those are the 2 questions. Can you repeat
the second part of the question?
Okay. The second part is, in Islam, is
there anything like writing a will for a
dead person? Like, before the person dies,
writing the will or Okay. We are to
stick
Okay. Writing the will. Right?
Yes, sir. Writing the will for a dead
person.
For the dead person?
That's what he said. He said for the
dead person.
Or writing the will for you
before one passes away.
Mohammed Salman, can you hear us?
I think something's happened to his
connection. From
what I heard was writing a will
for the dead person, he said.
Okay.
Will come back.
Regarding
the, he asked about moving the index finger
in the.
It
is.
Don't make fuss out of it.
Yes. It is.
You can move it from the beginning until
the end,
and
and some other helps Malik, they
practice that. So, this is still
alive.
Some, they say, you say, you raise it
only when you make me.
So this should not be an issue,
Regarding the waseya or the will,
and
that you write
your will about your own
wealth.
And you mentioned there if you have debts,
so you list those. I have I owe
this amount of money for so and so.
I owe this amount of money for so
and so. And you mentioned also, you mentioned
in overseer what you want your family to
do.
Regarding the preparation of your funeral.
Also, to warn them in the will if
they you know that
they are going to lamentate, they're going to
be well, they're going to cry, so you
warn them and say,
I'm innocent of anything like that.
This is what one writes in his and
the prophet. I love recommended this.
Regarding the distribution of the wealth,
the prophet
said,
There is no
for someone who is they were entitled
to inherit. So there is no will for
the heirs.
No will for the heirs.
If I
understood the the question also correctly, if he
meant
can I
because you are entitled,
for example,
entitled
to have 1 third
of what you have, the wealth,
and you mentioned that?
And then you said, this 1 third,
I want you to build a message for
my father and my mother who passed away.
This is mine,
my right,
and I want you to build with it
a message from my father and my mother
who passed away.
Then there's no harm. There's nothing wrong with
this because this is your own, and you
are entitled for 1 third,
and you
wanted and you made
for
a perpetual charity
for your parents who passed away.
Is this clear to the questioner?
Yeah.
It is clear. But, Sheikh, please, I made
the first answer to the question. My network
was,
was misbehaving, so I I didn't get the
first part.
I said, yes. It is soon that you
move it from the beginning,
and it is not like this. You can
see many people do like this. No. It
is facing the fibula and vibrating at the
same time. Not like this.
It's
not like this. It is
facing the fibula
and vibrating at the same time. It's a
sunnah.
And if you if you see someone is
moving his index finger,
He is reviving the sunnah of the
and actually, my dear brothers and sisters,
when you see someone is reviving the sunnah,
rejoice. Be happy.
Say
that someone
is reviving the sunnah of the prophet.
Don't
get upset. What is this?
Ask.
Don't criticize.
Ask.
Brother, why are you moving your index finger?
And there is a hadith about it, authentic
hadith. Don't do like the one in the,
in
the in the land of the,
and this is mentioned,
by this, one of the scholars,
he saw the one next to him moving
his index finger, he broke it. He broke
his finger.
He broke his finger because of.
Is this clear to you,
Is this
clear?
Okay. We have, 3 other questions. InshaAllah, if
you can kindly ask the questions on Friday,
we'll be happy to answer them because we
have,
gone,
way beyond beyond our time, and Sheikh is
tired, and we are all also tired.
I'm sure that there's many brothers and sisters
with different time zones, not just from UK.
So inshallah, we respect that. Once again for
this beautiful das, and I'm sure,
it will be
Darz. And I'm sure,
it will be shared with you the comments
from all the brothers and sisters that they
have provided for feedback today in written form.
Kindly conclude inshallah fadaylatashir,
my dear brothers and sisters,
for your attendance
and for your participation
and for your teams
to learn the deed.
And we are learning our deen together.
May Allah accept from us, and may Allah
grant us the sincerity,
and may Allah
elevate our status.
And may Allah
forgive us our faults and mistakes and ignorance,
and may Allah
give us remain steadfast on this beautiful deen
till we meet Abdul Alaneen and he's pleased
with all of us. I mean, and may
Allah reward all of you immensely, my dear
brothers and sisters,
for your patience and attendance.