Salem Al Amry – Lesson 65 Weekly Class Virtues of Islam
AI: Summary ©
The speaker discusses the confusion surrounding Allah's attributes, including his ability to prais and praise himself, his depth and knowledge of his creations, and the importance of understanding the attributes of Islam. They stress the need to affirm and acknowledge Allah's attributes, read the Quran and other sources, and read the message of Jesus. The speaker provides advice on protecting family and being careful with behavior. The discussion also touches on the history of Islam, including the acceptance of the Hadith of the prophet, the use of the head of the deceased in the state of the Qaru of Allah, and the importance of comply with the Sharia.
AI: Summary ©
Sheikh, we are ready inshallah. I'm ready.
Okay. Let's begin.
Brothers and sisters,
and welcome to our weekly
verse of virtues
of Islam with our honorable Sheikh
Sheikh Salim Al Amri. We will pass the
mic and the screen to the Sheikh, and
the Sheikh can begin inshallah.
Inshallah.
Brothers
and sisters in Islam,
we are talking about the
characteristics
of the deviant *, the the methodology
of the deviant *.
And,
we are
elaborating
and discussing
the issue of that applying they are applying
the qiyas
to Allah's sifat,
attributes.
And
the
as explained,
we are just recapping. The is
which means
you apply
this,
analogy, and the analogy is only resorted to
the we resort to it in the absence
of a text.
And there is no
This is a famous saying by the.
There's no need to resort to analogy in
the presence
of,
an evidence
textual evidence,
but we resort to
the in the absence
of
an explicit
evidence textual evidence.
So the grij is applying the the stated
ruling
of the original case to the new case.
That's the okay. Providing that
there is
a correlation, there is a relationship between the
new case and the original case,
and that is what you call the the
cause. There is a cause, common denominator between
this new
issue and the
original issue which the Islam address, and there
is a clear cut explicit
ruling for it.
K? Like, for example, the hammer, it is
haram. Why?
What's the cause? What's the reason? It intoxicates.
Okay. Now other drugs,
they are haram. Why? Because they share the
same reason,
the same effect, the same cause, their
which is intoxicating.
So that is the the the the the
definition
of the of.
But the deviant *, they
try to apply this to
the attributes of Allah.
To,
you know, the in order to apply analogy,
I have something.
I know it.
For example, the hammer. I know it. I
have it.
I studied it. I know its effect
on on,
one's mind,
on the on the brain, on the,
body of the human being.
Such is known to me.
And now something in you,
I don't know.
It's ruling,
but I know it is
effect
and
impact
on one's health.
And it
if it is not
as harmful as,
it is it is more harmful than the.
Then definitely, the ruling will be the same,
haram.
So I know.
But now Allah
is.
Rahim.
So how can you
apply Pi'as
to Allah's attribute
and His
unseen to us,
and his attributes definitely
not like ours
because Allah subhanahu wa ta'ala
lays.
So do
his attributes.
So are his attributes. His attributes are not
like ours.
There's nothing like enter him, and he is
all
hearing or seeing.
So that is where they went wrong
to apply
the, the the to
Allah's attributes.
And you can hear now how the their
problem, the trap in which they fell.
And we discussed that
the the true methodology
and the correct methodology
and not have will have
that the,
the belief
is
is related to
unseen issues,
not as that are,
unseen.
And the
is based and taken
from the Wahi.
The Muslims
believe,
doctrine, creed is based on
the concrete
proofs
that are
mentioned
in the revelation,
the Kitab and Sunnah.
So it's not left to our rationale
to,
think
and think, oh, this
can be applied to Allah. This attribute can
be this cannot no. No. It's not like
all we can invent.
K?
Like I mentioned before,
I read in some books.
Someone's talking about Allah. Allah is the greatest
artist,
or he's a marvelous
engineer.
We cannot
give such attributes
and qualities to Allah.
Though you think you are praising Allah, but
no.
Allah is no one can praise him
more than the way he praised himself.
No one can
give him
the proper attribute and quality more than himself,
the the qualities that he attributed
and ascribed to himself.
So that's why
we exhibit
the our respect
and veneration
and
reverence for Allah
by just
taking and extracting
our belief from what he told us, what
he said,
either in
the Quran or in the authentic tradition, Sunnah,
of his.
And we
follow the text.
We don't add our own words.
Yes. We understand the text
according to the principles of understanding.
They are in Arabic,
so
we should know Arabic. We should know the
the
the requisite
that we should have
what we call,
instrumental
sciences.
So there are certain tools
I should be
having
in order to enable me to understand the
text
and to understand the text in the way
the prophet
taught it, explained it to his companions, the
way his companions understood it, the way he
they taught,
what they understood to their students, the 3
generations
in matters
of the,
the beliefs in particular.
So we cannot apply the
the the analogy to Allah
That we covered in last session.
Well, This is the problem of the people
of Bida,
innovators.
So they made Allah analogous
to his creation,
to his creatures.
And remember that he asked you to compare
2 things.
K?
Unknown to something
one known to you and the other
unknown
to find out
the magnitude and the amount of the unknown.
Just like when you
go to the
grocer,
the grocery shop,
and you say, give me
1 kilogram or 1 pound of,
onion or tomato to tomatoes.
K? So
he would put to the weight of 1
kilogram,
one pan of the scale, and then he
will start adding the vegetables
until the needle is in the middle.
That is the the s.
So how you can equate Allah,
the creator,
to his creatures?
It's ridiculous.
Doesn't make sense.
Besides who's unseen, you don't know Allah
in the sense that you don't you don't
know the reality
of his attributes.
We just believe in what he told us
that these are my attributes.
So we say, we believe in you, and
we affirm whatever
you ascribe and attribute it to yourself.
So they started applying this their
rational
rules
and analogy
and
see their arguments.
So because you see I'll tell you, my
dear brothers and sisters.
Those who resort to
the,
Okay. Misconcewing,
misinterpreting
the text
and rendering them
allegorically,
metaphorically,
figuratively.
Why did they do that?
Because
they started
they had this problem in their in their
heads, in their minds.
Actually, they became.
They are actually
and and
so morphed.
So they are
making Allah. They are likening Allah
to his creatures, to,
the, to his creation.
So now they have this problem, this inner
struggle,
this
mental pictures
popping up in the so when they are
reading
the ayaat and the Hadid talking about
the attributes of Allah subhanahu wa ta'ala and
some of these attributes human beings, they have.
So now they start to think, oh,
Allah's hand is like mine.
Allah's fake face is like mine.
So that was the the real problem.
So in order to get rid of this,
they said, no. This cannot be
cannot be,
which is true, this part, that Allah's hand
is not like yours.
Allah's face is not like yours.
That's true.
But you should not deny
when Allah said that he has this attribute.
You should not deny that.
But you should tell yourself, definitely,
this attribute
suits him,
suits his majesty,
suits his glory.
Exalted as *. That's what he should do
because
he would say,
Though he told me there's nothing like unto
him, but at the same time, though he
negated,
but at the same time, he affirmed
and he gave himself
these two attribute
that he is
and
he's
he's all hearing and all seeing.
And, definitely, his seeing not like mine, and
his hearing like
like mine.
But their problem, no.
They thought
his attributes like our attributes.
Then they have to say no.
We have
to understand the in
a different way.
So we have to render it render,
metaphorically.
K. So he
see their argument. Why they they
denied and negated that Allah doesn't have an,
eye or an, a hand or face
because
they thought that these attributes just like the
attributes of human beings.
They say,
This this
tells you exactly
their problem.
Say,
hand, the hand,
and the eye, and the face, these are
organs. These are limbs.
That is for the human beings. Yeah. They
are
limbs.
But why you want to say for Allah,
they are like you?
When Allah tells you,
there's nothing like unto him.
Though
he is all hearing, all seeing,
so you have to say the same thing.
His hand definitely,
not light, mine.
So say, no. No. No. No. The hand
means power.
Power.
Then they fell into another trap
because another ayah refused them.
When Allah told
Iblis.
What
prohibited you? What stopped you,
prevented you, or
Iblis from
before
the one Adam
that I created
with my both hands,
Sir, how you'll say here?
With my
both powers,
you have to say,
I believe
in what Allah chose me.
How? What is the nature of the hand?
Allah's hand, we don't know,
and definitely,
his
hand,
his face,
all these attributes are not like ours,
and we don't know their nature.
So it is
wrong
to believe that these attributes, like the attribute
of a human being, are likening Allah
to any of his creation.
But you should not deny because Allah knows
himself better than any one of us.
And I mentioned this many times to you.
This is my hand
and the hand of the door
and the hand of the bag
and the hand
of the,
the cat.
Hand. Hand. Hand.
The hand of
the jug.
Are these
names
equal?
Is my hand
like the hand of the door?
Is the hand of the door like the
hand of the bag?
The answer, no.
Though,
the name is 1.
The name is the same,
but the reality
differs.
Every
entity,
that particular
attribute of it suits that entity or that
object. Are you following?
And this is something
we see it with our own eyes.
And no one with a common sense has
his sanity who say, oh, no.
Don't say that you have a hand because
the door has a hand.
Everyone will tell him,
cool down.
Your hand is not like the hand of
the door.
Only the name. You shared the name. That's
it.
But the reality, the nature is totally different.
Why when it comes to your creator,
you want his attributes
because the name is common to be like
yours?
Wake up.
Wake up.
And when he told
us, the golden rule,
There's nothing like unto him.
As Imam said,
Whatever comes to your mind, Allah is not
like that. Finish.
And he is all hearing or saying.
Allah said about Adam
We made Adam
We made Adam
sami,
hearing, and seeing.
We gave him
the
the attributes of and the faculty
of seeing and hearing.
Is Adam
seeing
and hearing like Allah's?
No.
Everyone knows that.
Is my sight like Allah's sight?
Is my he seeing my no.
Allah sees,
Allah sees,
what is beyond, what is beneath
the earth in the belly of the earth.
I don't see that.
Allah sees
the little
ant
at night
when it is moving on a smooth
rock.
Allah sees it.
Allah sees the worms that are trapped inside
the rocks.
He sees the these worms, and he feeds
them.
He hears everything.
He made his servant,
Sulaiman,
to hear
the
voice of the ant who was warning,
the colony of the ants and telling them,
oh,
go. Go. Enter your
safe haven.
Otherwise,
Solomon and his troops will crush you.
Who made Soleiman
to hear
the warning of the ant and the conversation
of the ant? Allah.
Otherwise, would
not, hear what you said.
Allah hears everything,
sees everything.
So his attributes, my dear brothers and sisters,
are beyond
our imaginations
and comprehensions.
So we have to respect our minds and
tell our minds,
work within your limitation.
Don't try to imagine your creator because you
cannot.
You little mind, you cannot imagine
someone
who is just knocking on your door.
Not imagine him.
Though the distance between you and him is
the thickness of the door,
your mind cannot tell you who's at the
door, and you cannot imagine who's at the
door.
And then you want to imagine
the creator
of the heavens and the earth
Is this rational?
Is this a sign
that you are intellectual?
You are
bright. You are smart. You are intelligent. No.
It's a sign of stupidity.
So my dear brothers and sisters,
when you are this is the belief and
because some people, they think the belief of
they
make Allah
okay and likening Allah to the human being.
That is not true.
It's not true,
but they affirm
the attributes Allah gave to himself, that's it,
and they don't go and discuss their nature
because it is live. It is unseen.
If someone says, how's Allah's hand? How's Allah's
face?
You want to know? Yes. I want to
know.
Okay. Tell me. How's Allah?
How is Allah?
Because these are his attributes.
So tell me,
how's he?
What is your answer?
Your answer should be,
Nothing is like unto him.
Paracolonic.
So the same thing for his attributes,
we don't know.
But we have to believe because he told
us.
Why you belay Allah?
Why do you belay Allah? Allah tells you,
these are my attributes,
and you deny them.
What are you going to say to him
on the day you meet him?
Take this
scenario.
You
approved and
believed in what Allah told you about himself.
I believe in whatever attribute you give yourself
in the way that suits your majesty and
glory, and I don't give any
imagination.
I don't give any resemblance
to your attributes,
and I don't render them metaphorically
or allegorically
because
you know yourself better than anyone.
This is what you believe. And now you
are standing before Allah,
and Allah, let's say, questions you.
Why did you believe
in these attributes?
My lord, you told me,
and you revealed this book as book of
and
guidance,
and not to mislead people or confuse them.
The Quran is not a book of confusion.
And I know that you know your yourself.
No one knows you
can know you better than you and, know
yourself,
and you told us.
So we believe in whatever you told us.
And you told us there is nothing like
unto him, and we accepted that. And yet,
we affirm what you
gave to yourself and ascribe to yourself.
This is my argument.
What's the argument of the?
One from the or
or
or
What we are going to say to Allah?
Well, my lord, I thought
to
this
attribute
cannot be attributed to you because they are
attributed to the human beings.
And in order to save the people from
misunderstanding
and likening you
to
his and to to his creation to your
creation or to human beings, so I
rendered them,
interpreted
them metaphorically
or allegorically.
But Allah says this Quran
guides,
and this Quran
revealed in
clear Arabic tongue.
So why you understood it differently
than the way
the language itself
tells you
and how the prophet
explained it to his companions
and how his companions understood
these
these attributes
and
believed in them. Why you didn't follow their
understanding?
Why?
When I told you
that to follow
their way, their understanding,
and your profit and my profit
that I sent
to you
told you the same thing.
And whoever opposes and contents with the messenger,
after the guidance
has been made clear to him.
And he follows away other than the way
of the
so that in 15.
And the definitely
hear the Sahara.
Not the Christians, not the Jews, not the
the pagans, not the Israel Christians.
And he follows a way, a path, a
methodology
which differs from the way of the,
the believers, the companions.
We shall leave him in the way that
he has chosen,
and
we'll make him
taste
the hellfire.
What an evil destination.
What an evil
fate. What an evil abode.
When I made this clear to you,
why did you
follow a way
different than the way of the Sahara?
Why did you do that?
Do you think that
I gave you
and I
describe myself and gave you descriptions about myself
to mislead you?
So what answer how can you answer these
questions if Allah ask you on that day?
So my dear brothers and sisters,
believe in what Allah said
without giving resemblance,
without making and
misconstruing
and misinterpreting
these attributes
metaphorically
or allegorically.
So this argument that the the
this deviance
say sets the post
is baseless, as you can see.
So because
they say
these attributes,
they are like ours, the attributes of a
human being, and so we cannot
so Allah's gly laser chemically shade. And they
just take the first
part of the
laser chemically shay. There's nothing like into him,
and they do not complete the while.
Why did he not complain?
Yes. I want negating
the similarity
or resemblance to any of his creation,
but at the same time, he
affirmed
and ascribed to himself
the attributes of hearing
and seeing.
That's why Imam Shaveri said,
and I mentioned this to you,
and I don't know. We are taking notes,
so you just come
and attend for just
hearing something, and that's it.
But if you are students of knowledge, you
should
take notes and revise your notes.
So Imam Shafi'i said, it's the the best
way when you argue with people who
poses such,
weak arguments,
just ask them
about the
the
attribute of existence
because you are saying their argument is that,
is like this.
Any attribute that is common between the creator
and any of his creatures,
we cannot affirm, we cannot
accept, so we have to
interpret it
allegorically
and figuratively.
So he told that Imam Shabir said, then
you ask them,
you exist. Allah exists.
You
exist,
and Allah exists.
And according to your argument,
by the same token, you have to say,
no. Allah doesn't exist because I exist, so
he doesn't have this attribute of existence.
So negate
the attribute
of existence.
Let's say Allah doesn't exist,
and then we close the chapter because you
are not a Muslim.
Now you put him in the corner.
What's
if he says Allah
doesn't exist, he's a copper.
And if he says Allah exists,
but I exist, I am front in front
of you,
and you are saying
any attribute that is common and shared
should not be attributed to Allah,
and I exist, and Allah exists.
So you have to deny it and say,
no. Allah doesn't exist.
Just in the same way you say, Allah
doesn't have a face, Allah doesn't have a
hand, etcetera.
Do the same thing.
Here,
he
will be confused,
And then he will say, he has to
say this,
but Allah's existence
is not like your existence.
Allah is the
and Allah is the first and the last,
and your existence is not
eternal. Your existence is temporary.
See, that is true.
So Allah's existence
suits his being, his person.
But he exists.
So you affirm
this attribute of existence,
and I
have that attribute of existence.
But now you are saying Allah's existence
is not like my existence,
which is true.
Then,
now
you
are telling the truth.
Okay. May Allah guide you and open your
eyes and your mind. Now you have to
apply this rule
to all the attributes of Allah.
Any attribute of Allah
suits him, if not like mine. That's it.
That's why the importance of following
the way of the Sahaba,
the Islam,
the pure Islam,
the
Islam
that was told to them by the prophet
without the influence
of any philosophy.
The
Muslims,
their become
corrupt.
These sects,
when they are starting
leading and
having access
to the
other philosophies,
that is where
they became influenced
by the works of the Greek philosophers
and other philosophers, etcetera.
Sahara?
Unique generation.
Unique.
Algir al Farid.
Unique as Sayid Qutbrahim
Allah described them.
And our sheikh al Bani, he
captured and quoted that saying of Sayyid Qutb
in the introduction of
his book,
And he said, and listen to what
say the great teacher.
Because say it's got to he plays the
Sahaba,
though say it's got to
his writings and other, I don't recommend you
to go through them and to read them
as students of and beginner.
Then you become
an advanced student. That's a different matter, or
his book
Quran in the shade of the Quran.
Right, because there are mistakes
he made
But
when he talked about the Sahaba
when he talked about the Sahaba,
he called
them the unique
generation,
Ajil al Farid.
And he said, I studied this.
What made the Sahaba unique?
And no parallel for them? What made them
unique? He
said,
because
they
took the deen
from the pure spring.
They drank
from the pure
spring,
the revelation
from Kitab and Sunnah. Nothing else.
Nothing
else.
The,
free,
pure,
no contaminants,
nothing
added to it.
Just direct.
This what Allah said. This what the prophet
said. That what made them unique.
Later on,
other things being added
by out by
these groups, by deviance after
the 3 generations.
That's where the ummah started
drifting away from that
pristine,
pure Islam,
the way of the salaf. The salaf
are the Sahaba
and those who followed them.
So when we are saying the salaf of
Salaf, the pious,
predecessors, or salafiya,
in a nutshell, it is that Islam,
the pure Islam
that the Sahar will upon.
So the Salafiya is not a movement. It's
not a group. It's no. No. No. Nothing
like that.
It is that methodology,
that Islam
that the Sahaba were upon,
understanding the Quran and the Sunnah as they
understood it. Abu Bakr understood it, Omar, Asmaan,
Ali,
the Sahaba.
And then they passed that
to their students, Tawiyin,
and then
to their students, the 3 generations.
And that's when the prophet
mentioned
the
divisions
of the
nations, the Umam. He mentioned the Jews,
71 secondtors.
1 will be saved, delivered,
Musa, alayhis salaam, and those Muslims who died
because all prophets are Muslims,
and their followers, they were Muslims.
So from among the Jews, 70
will go to *. 1 will go to
Yemen. Christians,
72,
1 will go to heaven,
Aisha, alaihis salaam, and his disciples.
How are you? Muslims.
71 will go to *.
This ummah will be divided into 73
sects.
72 will go to *, and 1 will
go to Jannah.
And the Sahaba asked to
the prophet to describe
this
group that will be delivered and saved,
he said,
Whoever is upon what I am upon
today and what you are upon.
So any Muslim
follows
what I'm upon today and what you are
upon today,
he will be from this group.
So, no,
don't worry about labels
because people someday feel,
oh, is a movement.
Is a group.
Is, these
bunch of,
guys who
they have the giving
holding red cards in their hands and red
band crushing everyone. Going to *. Going to
*. No. No. No.
K?
If I call myself Salafi,
this doesn't mean I will be from this
group
that will be delivered
from this safe sect. Who said that?
Who said that?
I cannot claim that.
I pray. I hope. I ask Allah
to raise me in in their
midst
among that salah,
But is my behavior,
my iman, my taqwa,
my belief, like the way belief of the
Sahaba?
Of course not.
My iman is so weak.
Cannot be compared to their iman.
My
cannot be compared to that.
Leave alone my rivada, my manners.
Sir, we should not give and
say, oh, I am this and that.
I hope.
Some people,
because of some,
brothers
who
give wrong and they do not represent
the methodology
of the Sahaba, the methodology of the salah,
and they are carrying the banner, some people
say, hey. What is this? No. No. No.
I'm not.
And they are sensitive when you mention the
word Salafi. So tell him,
Salafi,
don't bother about the term the word the
name,
the reality.
Are you ready to follow
Islam and understand Islam
in the same way the Sahaba understood it
or not? Are you ready?
Do you want them to follow Abu Bakr,
Omar, Azman,
Ali, or the Sahaba?
Sure. Of course. That's
it. That's it.
Work on that.
Follow.
Follow the
the deen that the Sahaba were upon.
No bidah, no shirk, nothing.
The 2nd generation, the 3 generations,
the 4 imams.
Follow the belief of the 4 imams.
Ma'am Malik, Ma'am Ahmed, Ma'am Shavri, Ma'am Abu
Hanifa, and
the Bukhari and Muslim and.
Follow the they believe. That is
the. But,
you'll find I'm Hanavi.
Good.
I follow Imam.
Yes. All the people are dependent on.
We know that.
But
why you follow a Abu Imam only
in matters of fiqh?
And when it comes to the,
the most important, the belief,
you don't follow Imam Abu Hanifa.
Why?
Why you follow a belief different different than
the aqeedah of Imam Abu Hanifa?
Why do you do that?
Are you saying Imam Abu Hanifa's,
I believe,
was wrong?
So if he's his belief is correct, follow
him, and both
Same thing. I'm Maliki.
Why when it comes to the
why don't you believe of Imam Malik?
I'm Shaveri.
When it comes to the
and you don't follow the belief of, and
the of Imam Shaviri, your imam?
K.
So
when we say
the
115,
This eye should be always there,
green in your mind,
and whoever opposes,
resists, contend
with the messenger.
Allah
explained that Islam, and the prophet explained it.
The
prophet said,
left you in a clear path,
trodden
path,
straight
path,
the
path of salvation.
Whoever
deviates
from
there
there will go astray
and will be ruined.
Anyone
deviates from this path
I left you upon,
he will be ruined.
He will be destroyed.
Sir,
the ball is in your court.
You choose.
You want to remain on the the path
your prophet
left you upon,
or you want to follow
the deviant sect
who were influenced
by the works
of the
Greek
philosophers.
Which one you want to follow?
You want to follow the way of the
Sahaba
that Allah said about them,
Allah is pleased with them, and they are
pleased with him.
Allah is pleased with the believers
who give you the blood,
the allegiance under the tree.
The ones that Allah said about them, and
all of them, Allah promised them the Jannah.
And the prophet
said,
And the
I, whoever contends with the messenger
after the guidance has been made clear to
him,
I want you always to remember this.
When this ayah came down 1400
years ago,
who are the mumin in this ayah? Who
are they?
So how are they?
Jews are there. Christians are there. Pagans are
there. Fire worshipers are there.
Who are they?
This ayah,
mumin, who are they?
Fire worshipers?
No.
Jews? No. Christians? No.
Pagans? No. Adi worshipers? No. So who are
they? Companions.
That are the 2 mumineen.
So Allah is saying,
if you follow a way other than the
way of the mumineen here who
who happened to be the
Sahaba.
My
dear brothers and sisters,
he has given us the,
free will to choose.
Whoever wants to believe, let him believe.
Whoever wants to disbelieve, let him disbelieve.
That is before they become a Muslim.
No
compulsion of religion.
Brushed guidance sounds clear from
misguidance.
K?
Who decided
to follow a way other than the way
of the Sahaba.
The not the one that came from Allah
and the
the threat.
We shall leave him in the way
that he has chosen.
Will make him
taste
hellfire.
What an evil
destination.
So here,
says,
Islam.
The meaning given the
and
this is one of the of
the Sahaba,
the of the Sahaba.
And this companion, he left Medina early
to Iraq,
and that's why his is
spread in Iraq.
Most of his shames are
taken
in the school of Iraq, the Hanafi school,
because of, when mister Oud, he left Medina
earlier than other of the Sahara.
So he's telling us,
even mister Udd,
So he's telling us
this what will happen.
K?
Because these things, they
and and
deduce from the narrations of the prophet.
A group of people will come,
who will be judging matters by their opinions.
I think it's okay. I think this is
okay. I think this is wrong. I think
it's halal. I think
yes. Right.
According to the tastes
and their opinions.
In Islam, it's not like that.
No room.
This what I think. This what, this is
no.
I don't want your opinion. I don't want
tell me what Allah said.
The meaning,
the true knowledge
Allah said, the prophet said. This is the
real
revelation
because it there's no error in it, Allah
said, the prophet said.
So knowledge, Allah said, the prophet said, the
companions said. That
the companions, they are the students
of the prophet
They took the knowledge
direct from the mouth of the prophet
So
who are you to say,
I can understand the deen better than the
students of the prophet
This shows that
you are an
arrogant person.
You don't know what is coming out of
your head.
You will understand the dean better than the
students of the prophet
who's learning
directly from him,
Who
knows
when this ayat came down
and the reason behind its revelation?
Like Mujahideh said,
I would start even Abbas about every ayah
when I'm reading the Quran
and to ask him when this ayah came
and
to ask about the ayah and the,
Aslav al Nzul,
the reasons
of revelations.
And then you say,
I I don't want I don't accept the
understanding of the Sahaba.
Just direct direct. They they learn from the
prophet.
And now you are in the 21st century.
When you want to understand the Quran, you
have to open the books of
tafsir. When you want to understand the hadith,
you have to open the books,
and the and
the books, explanations
of the hadith.
And you have to know the science of
Hadith to check
the narrators.
Is this Hadith authentic or not?
So how are they were not in need?
And then you have to open also
anyone now. Any
or scholar.
You go to his library, you'll see the
books
of hadith,
tafsir,
the Arabic language,
dictionaries.
Why? Why do you need the Arabic,
the books on lexicons
and dictionaries?
Why you have these dictionaries?
Because he will come across words he doesn't
know,
so he has to go and search.
Sahaba, they were not in need of that.
They know the Quran.
It is in their mother tongue. No need
for a dictionary.
No need to study the hadith. Is the
hadith authentic? Because they're here the director of
the prophet
So here,
say,
k?
They judge matters,
things,
issues,
just by their own opinions.
The meaning.
He said, have it
has it been left
for someone to use his rationale
and to judge things,
okay, according to what he thinks
and what he
believes,
then wiping the socks
should be
from under. The under part of the socks,
the sole,
the,
the bottom
should be wide, not the the upper part,
the lower part because the lower part touches
the the ground.
But the
says that you wipe over the socks.
You don't wipe the sole or the bottom,
though it becomes dirty.
And because you are walking in this leather
socks,
That's not left to your reasoning or your,
opinion.
But here, Abu Nasrud is telling us people
will come,
and that what happened.
That's what happened when the,
groups later on, Marthezalah and others,
who will be judging matters, and they will
reject the Hadith, for example.
And
we went through this, the Hadith of Ahab.
The did not accept the Hadith of Ahab
and Aqidah.
Are the same thing. All these groups,
they reject the Hadith of the prophet,
and they
when
when it comes to the issues of belief.
The other prophet,
he sent
one man to Yemen
to
Yemen. 1.
And he told him,
And the first thing that you call them
to
is to believe in the oneness of Allah.
So this issue of, oh, hada hadithu cannot
be accepted, it is of
the.
The prophet,
they used to send only 1, 1, 1,
1, telling the people, teaching them Islam.
So
The
told him, oh,
I love you. Oh, you might not see
me, and I'm sending you to the people
of Yemen and the people of the book,
so
prepare yourself.
And then he told him what to do.
They believe.
If they accept that, then
inform them about the salah,
And the people of Yemen, they accepted that.
They didn't say, oh,
you are only 1.
We should not accept you. No.
The companion,
he played
with the prophet
facing Makkah,
and then he passed by the Muslims in
Ubah, and they were facing.
He spoke to them. I prayed by Allah
with the prophet
facing Mecca.
The imam and the whole turn
facing Mecca.
They didn't say
one person.
K?
And the hadith are so many,
and yet
people they reject the hadith of the prophet,
and they follow their own opinions.
So
they didn't accept
the and
the hadith about
and the and
all these things because
these things, as we we covered them,
were mentioned in Hadith of Ahad.
So a group of people will come who
will be judging matters by their opinions,
which will result in splitting and destroying the
Islamic teachings.
Islam, when you just leave the matter
to, oh, this what I think,
doesn't make sense to me
to say
ignorance is a bliss.
Keep your opinion to yourself.
We don't follow
opinions.
We
follow This is the book that has no
doubt.
Reduce your evidence
if you are telling the truth.
This
is
the real knowledge. Allah said, the prophet said,
the companion said.
It's not just to give
so and so said this, so and so,
like that.
K? Different opinions.
It's not
considered to be knowledge
when you
oppose
what the prophet say
by the saying of
x person.
Some people you tell him the prophet
said this,
then he tells
you, Mawlana said this,
Imam said this,
I'm telling you the prophet said,
and now you are
opposing
what the prophet said by the saying of
your imam, your
scholar?
Who's he?
That's why all the 4 imams,
Rahim,
they said,
If you come across an authentic hadith, that
is my madhab. Follow it.
That's it.
And their students, they understood that.
The famous students of Imam Abu Hanifa,
Jafar,
Mohammed ibn Hasan,
Abu Yusuf.
Many things they
they said
difference from what Imam Malik, Abu Hanifa said,
because they came across
some traditions, some a hadith.
And he told them, if you come across
a hadith, which is authentic, follow it. That
is my mother.
Same thing Imam Shafi.
Once was asked
a question, and he answered by the hadith
of the prophet. He mentioned the hadith. He
said the questioner said, okay. This is what
the prophet said. How about yours? What is
your opinion?
Imam Shafi'i,
very angry, upset. She said,
al Tarani lab, you said zinara?
Zinara is a belt.
Okay? People of the scripture, some of them,
they wear.
So he told him, do you think I
am
a non Muslim?
I am a Muslim. I am following what
my prophet
said.
So do not reject the hadith of the
prophet
by an opinion of anyone,
irrespective of him.
As imam Malik said,
Anyone.
His saying, his opinion, his statement
can be accepted or rejected except the one,
and he pointed
towards the grave of the
prophet. So don't reject the hadith of the
prophet
or say, oh,
is it possible that my imam,
k,
imam any one of the imam. Did he
know about this hadith? Why not?
Who told you that all the 4 imams,
they
came across
all the hadith of the prophet?
No one claimed that. No one.
And at that time,
the books of a hadith you have today
were not compiled yet later on.
So everyone will
use the hadith that reach him and he
memorized.
Imam
used to write to Imam Ahmed telling him,
oh, Imam Ahmed, you are an expert in
the hadith,
and you are a hadith. So if you
come across any hadith, whether it is it's
narrators or or
or Shami, send this hadith to me.
Send it to me. I will,
apply it and use it
and deduce from it the.
So no one claim
that
he knew all the Hadith of the prophet.
Imam Shafi'i has 2.
Madhab Kadeem, Madhab Jadid.
When he was in Iraq,
okay,
he said certain things,
certain fact
was when he arrived in Mosul
and he met the scholar and the imam
of Musa, Alayd al Nusrat,
the Muhammedid.
Many things he changed
because he came across
the new proofs, new traditions, new.
That's why you'll read in the books of,
this is the in
the old and the new.
Right? So here, Numa's is telling us,
If we listen to those
advocates
of just
following their opinions
and do not give
any consideration
to the to the Wahi, to the Quran,
and to the Sunnah, and
and how the the scholars of the past
and how so have understood this deen.
So they say, no. No.
This is what I think. This is the
right way. This is my belief.
See? Keep your belief to yourself.
We follow the,
the and sunnah,
and what the
bulk of the Muslims,
generation after generation
whereupon, and now you come and you'll understand
Islam better than
these 100 of thousands of Muslims?
Wake up.
Okay?
Wake up. You have you have a problem
here. You need to see a psychiatrist.
If
you listen to them,
this will result in splitting and destroying the
Islamic teachings.
That's what said. May Allah
guide all of us to
the keep us, remain
on the Haqq and remain on
this beautiful deen until we breathe our loss
and find Allah pleased with all of us.
Ameen.
And may Allah
forgive us all false and mistakes and ignorance,
and may Allah
bless us with the beneficial knowledge of righteous
deeds.
And may Allah
reward all of you, my dear brothers and
sisters,
immensely for your patience and attendance.
Brothers and sisters.
We will start the question and answers time
now. Please send in your questions first if
you like them to be answered.
Have received some questions which we will start
with now.
Okay. The first question.
How
do I know what the time of prayer
is on the airplane?
It is a 16 hour flight. Can you
please advise?
You,
ask the
the
the air hostess on
where are we now. K. And for example,
you know,
this distance on after this number of hours,
we will be
on
on this country. And,
now in that particular location,
it's the time of the of the salah.
And,
the,
the
most,
I mean,
practical way is the combination.
For example, if you are,
flying Magalib time combine Magalib and Isha.
So if you because you will be arriving
maybe,
pleasure time at your destination.
So you combine your players or the same
thing if you are flying with Duhur.
You combine Duhor and Asos. Maybe you will
under reach their destination,
Magalib
or maybe Ishar.
K?
So and then you approximate. Okay? Now
I played, let's say,
and now we are
after number of hours on this particular place,
and now I think it is the hot
time,
k?
On that particular
if I when I asked and say, we
are in this end, okay, down in this
country, it is time, so I can't pray
my
and.
So you you will keep approximating.
Next.
The next question.
How should one deal with a doubt
of the concept that
through Dua, Allah can change
one's other?
The Dua what?
How should one deal with a doubt
of the regarding the concept that through Dua,
Allah can change one's other.
Because it is part of the Qadr. The
dua is part of the Qadr.
When you make dua, it is part of
Allah's Qadr.
So everything is whatever you do, it is
in Allah's within Allah's.
K.
For example,
that's why
Allah decreed that you will fall sick on
this day.
Okay? And then Allah made you and grant
you to feel
that
at that particular moment, you
prayed and asked Allah
to grant you
and to save you from any sickness.
Now
this dua is going up,
the supplication,
and what Allah decreed is falling,
and now they meet, as in the hadith.
And whichever
one of them is stronger than the other
will take place.
If your duas are strong,
then Allah will ward off
this,
what he decreed,
and you will not fall sick. And this
is all within the Qadr of Allah
and you don't know
it.
You don't know that
had you not made the dua, you would
have falls,
fallen sick.
But because of the dua,
that what Allah decreed is
warded off, and it is all within
the qadr of Allah
You see, the qadr you compare to the
last qadr with Allah's qadr.
Keep this in mind.
For example,
when you fall sick,
that is why Allah's qadr.
Do you surrender?
Oh, this is Allah's.
So you stay in bed until you die,
or you go to the doctor and take
medicine?
You go to
the
doctor, and then you recover.
So you became sick by Allah's,
and then he healed you by his.
So going to the doctor is still by
Allah's.
You didn't escape
Allah's.
So
you
met Allah's with Allah's
We compared Allah's with Allah's
You fall you become hungry by Allah's.
Do you give up to hunger
until you die?
No.
I oppose the hunger.
I fight the hunger
by eating,
and when I eat by Allah's qadr,
and that's how the Sahaba understood the qadr,
issue of qadr and qadr.
We say,
Nama
was
going
to Bayt al Maqdis, Jerusalem,
to asham,
and they heard about the the break of
the plague
known as the plague of Amwas,
and many Sahaba died.
So when they heard about the the break
of this pandemic,
Saidna,
he
stopped moving, advancing,
and started consulting the Sahaba.
What do you think?
This disease is contagious,
pandemic,
fatal.
Sahaba were divided into 2 groups.
1 of them saying,
nothing is going to happen to us except
what Allah decreed, so let us continue.
The other of the group of the Saudis
say, no. This is
contagious,
fatal
disease.
We should not proceed.
We should not kill ourselves.
Said Nohmar, he
weighs the pros and cons,
and then he decided
to go back to Medina.
The whole entire army of the Sahaba, none
of them heard the hadith about the plague.
None of them, except Abu Rahman ibn Haf,
and who was not present.
So
when this
consultation and discussion was going on
when he came,
he found them getting ready to go back.
He said, what happened? They told him. He
said
he
said.
The meaning,
roughly,
the prophet
said, if you hear
of
a plague
broken any place in any city,
if you are inside, do not leave, and
you are outside, do not enter.
Said Nama said
So now the Muslim decided to go back.
Think of
Uwaida said to say,
Going back is also by Allah's. So I'm
not escaping Allah's.
I'm not escaping Allah's.
The same thing when
a thief during the reign who said,
a thief, he committed committed theft,
his stone.
So they have to chop
off his hand to cut his hand.
So he said, yeah,
by Allah, I didn't commit
theft. I didn't steal, accept by Allah's
and said, and by Allah,
we are cutting it by Allah's
You stole by Allah's
and we are cutting it by Allah's
So you don't escape Allah's
For
example, now you are
driving on the motorway.
You have to buckle the seat belt
because that is from Allah's.
Oh,
put your You don't have
No need to vaculect the seat belt.
No. Because that is from Allah's
because your body is accelerating
at the same speed of the car.
And if you stop abruptly, suddenly, because of
the inertia of the body,
your body will come out of the
screen
the windscreen
glass
because the body the car is chopped,
and the Newton
law
says
the body that is moving will continue moving.
So because of the inertia, you will come
out of the window.
And the first
objects will will flow are the kids, the
children,
because they are their weight is small.
So they will be just like bullet coming
out from the the windows. So that's why
you have to make the children
you see them,
and fix them in their seats.
So that is from Allah's.
K?
When the man said to the prophet,
oh, prophet of Allah,
shall I leave my sheikh camel or tie
it?
Shall I leave it and put my trust
in Allah?
On Allah
or tie it. You say tie it, then
put your trust in Allah.
So tying the camel, that is from Allah's.
And this is how we understand
the issue of in Islam.
The prophet
he took all the precautions
in the battlefields.
Though he believes in the Qadar of Allah,
and whatever is going decreed is going to
harm,
but yet he
he wore the crash helmet, the,
2 armors,
etcetera.
I hope this is clear to the questioner.
It is clear, Sheikh. We'll go to the
next question.
The next question, Sheikh.
Sheikh. Dear respected Sheikh, I pray you are
well.
Recently, I saw a picture
that was described as Muslims who had died
was in a state of Ihram,
and
the imam was reading Salatul Janaza over them.
But the head of the deceased
was uncovered.
Could you please explain the ruling behind this?
Also, is the ruling the same for women
who die in that state of Iran?
What is the difference in the case of
men and women?
Also, is the ruling the same for any
others,
I e, Shuhada, etcetera?
Because the the, it seems that the, the
deceased was in state of a hiram.
And so the,
k, the, it happened during the
the time of the prophet
Hajj.
So the,
he will be, buried in,
in the same,
haram, in the same,
haram. And because he is in a state
of haram,
for the man, so so his head will
not be covered. But a woman who is
in state of a harem, the head is
covered normally.
So it's not like the man.
So but to the man who's in state
of a harem, his head is is not
covered. So the same thing when he died,
and he
is state of Haram. So
he will be in,
you,
buried with his Haram, and the
mentioned that in the day of resurrection, he
will come out from his grave making.
Yes. Next.
The next question, Sheikh.
Mohammed Mahambal said, deeds
were based on 3,
the near
and then what other 2.
Please can you explain
in relation to the Hadith of
the deeds are dependent on the nia?
So what are the other things that Imam
Ahmed mentioned?
The question is unclear. They mentioned,
Nia is one of them. They're just asking
whether you would know the other 2, Sheikh.
And,
also, if you can explain the relation to,
Hadith of Umar bin Khattab, their deeds are
dependent on the.
Of course. This is the the hadith which
is,
it is based on this hadith.
All the issues of
so all our deeds will be judged according
to
to,
to the
intentions, and that's why this is one of
the most important
hadith.
The ulama, they say it is 1 third
of the deen, this hadith.
And, in the, you'll find it always everywhere.
That's
hadith. And also then they mentioned
other hadith,
which means,
yes,
deeds will be judged according to one's intentions.
That's 1. Second thing, the deeds, they have
to also comply with the Sharia.
K? Let's say someone and most of the
people who are doing bidders, they have a
a good intention. They think that what they
are doing is good.
Would they be rewarded? No.
Will their deeds will be accepted? No.
Because the prophet
said,
k. Whoever
innovates and invents anything in our matter, which
is not part of it, it will be
rejected.
So you have to keep
next to the hadith
the other hadith.
And then, also, some of the they
mentioned
that the hadith
a sign or part of the good Islam
of someone
is to leave that which doesn't concern him.
So the hadith of
is the pillar for all and and all
the actions
of niyyah revolve based on that hadith.
But this niyyah,
k, also has to be this has to
be also
in line with the
Sharia, with the Kitab al Shun.
I hope this is clear to the question
now.
Go to next question.
What is the ruling about guests coming to
stay with you for 3 days when you
are uncomfortable with them for various reasons?
What to do?
That is their right.
The right of the guest.
3 days.
That is his right.
3 days. More than 3 days is sadaqa.
But, of course, a guest should not be
heavy guests.
K?
And
especially if you know the the host.
Okay?
His, financial
state is or he's a poor fellow, and
you are a burden on him. So
it's better for you not to stay in
his house.
Go and stay in a hotel or something.
Because some people, they
they okay. He is one of our relatives
who can save some money, so let us
go and
stay in their home.
So one has to take these things into
considerations.
So not because it is,
in Islam in the,
3 days for the guests, but this doesn't
mean that
you burden
your,
Muslim brother, and you know he cannot accommodate
you and his house is small, etcetera,
or he
cannot
provide for you or his circumstances
do not permit him. Maybe his wife
is sick and and you have to
stay there, and she has to get up
and,
cook for you on all that. So you
are making his life,
difficult.
So this needs some peep
we have to have some type of to
be considerate
considered. Next.
The next question. Sheikh, a video was posted
which mentioned that if one reads Surat Al
Aklas
three
times when entering the home, it will wipe
away deaths.
I believe this may be a weak hadith.
If so, am I right to say that
all hadith that are weak should be avoided?
Definitely. All the hadith that are weak should
be avoided. Yes.
And we should not,
attribute this hadith to the prophet.
And the
the there's
the famous saying,
hadith
of that weaker hadith can be mentioned for
a
because they invite and encourage people to do
virtuous deeds.
That is wrong because,
virtuous deeds,
they are something recommended,
And
the
is one of the 5 rulings of the
sharia,
And you cannot say something based
on a weak hadith. You cannot.
So even the the the who said,
they put conditions.
They say, it should not be very weak.
Number 2, that when you mention it, you
say it is weak.
Number 3,
the the meaning of it or the ruling
in it is mentioned in other authentic hadith.
So in that case, we are not following
the weak hadith. We are following the authentic
hadith.
So we don't need the weak hadith.
We don't need it.
Yes.
We need it
in the
science of hadith
when we are making takkirk and checking,
because maybe this
narration is not that weak.
Yes. There is a weak narrator,
but the weakness is not that severe.
And this we call it mutabaha in the
science of hadith.
And then I found another hadith, which is
conveying the same meaning.
Okay. And different is not and the weakness
is not that severe.
Now here, by adding the 2 weak narrations,
they would strengthen and augment each other, and
then the hadith will become Hasan.
So in that case, yes.
The that's why you'll find
in the books of hadith, you
read and he
he will tell you, and this hadith is
weak.
So if it is weak, why did you
put it?
No. He put it for a reason.
To tell you it is weak,
so to save you from searching for it.
So I he's telling you, I did my
homework. So here it is. This is the
Ishnat, and it is weak.
That's one reason. The second reason,
he put it
in case that
you come across another
hadith
with different
and its weakness is not that severe. Oh,
now these two narrations, they can
strengthen one another, and the hadith can become
Hasan.
I hope this is clear to the questioner,
and this is discussed
in the science of Hadith, the.
Next.
Next question. Share a video. Okay. We've gone
through that one.
If one person does harm or bidah in
the home,
will it impact the person alone or the
whole family?
No. No. No. So anyone who is doing
anything,
he is responsible for himself,
and he will be held accountable for his
own,
misdeeds and his own, mistake.
But if he is
influencing
others, he's inviting them, telling them,
convincing them. Yes. In that case, yes.
He's calling the people to this bidda.
That's why the ulama they differentiated
between the person who's practicing the bidda,
and he doesn't call others to it. He's
private. He's just doing it for himself.
And the person who is practicing the biddah,
and he invites others to it,
So the latter
is more dangerous than the previous one.
So the one who practicing and inviting
people
should talk about him and warn the people.
Don't listen to him because he now he's
spreading this
deviation. He's spreading this innovation.
Next.
Final question, Sheikh. Can you say no to
a guest to stay with you for 3
days since it is their right
if they have been problematic in the past?
See,
the,
the Muslims'
manners, they are not like that.
But I don't think so now because this
is your culture,
the west.
K?
So
the,
most of them will not say, okay. I
will not accept you. I will not you
have to
you can put it in different way. K?
You have to think of a way
that you have circumstances. You have this. You
have this.
K? And you are not lying.
K?
So that to convey the message, but don't
be rude. Don't be rude.
Don't be rude.
This is my advice.
Next.
Sheikh, that was our final question of tonight's
session.
If you'd like to conclude.
May Allah
bless you. Bless your family. Protect you. Protect
your family. Elevate your status in this world.
And in
your. And may Allah
bless us and grant us the beneficial knowledge
of our justice. And may Allah forgive us
our faults and mistakes. And may Allah keep
us to remain steadfast in this beautiful deen,
al Islam
until we meet him and find him, please,
with all of us, Amin, and may Allah
guide a Womor to the Haqq, and may
Allah unite our on
the Haqq, Amin. Until we meet
in the coming session,
I leave you in Allah's company and protection.