Salem Al Amry – Lesson 67 Weekly Class Virtues of Islam
AI: Summary ©
The importance of following footsteps and following footsteps in Islam is emphasized, along with the need to avoid comparing attributes to oneself and not giving up on one's successes. The speaker gives advice on applied principles, cautioning against disclosing personal information, and emphasizes respect and love for loved ones. Rosary is used in Islam, and personal examples of people counting words and events are given, including a book and social media campaign. The importance of following prophet's teachings and not behave things differently is emphasized, along with the use of Rosary in Islam, and personal examples of people counting words and events.
AI: Summary ©
To you all for attending. May Allah, allow
us all to benefit.
As,
even mentioned that the,
the classes have resumed,
and, we're delighted delighted absolutely
to have our sheikh deliver these with us.
The topic for today is the virtues of
Islam.
So the sheikh will go through and continue
from his previous lessons.
We all know Sheikh Salim Al Amari. He
will be with us,
taking us on this journey. I ask everyone
to keep themselves muted. If you have any,
burning questions, please just put them in the
chat for attention,
for the second half of the lecture
when the q and a starts.
And for now, for the time being, get
your pens and papers ready as is the
etiquette of the student of knowledge that you
should be taking notes, benefiting as much as
possible, and trying to implement whatever we learn
here.
With that, Sheikh Hannah, I ask you,
to start,
Dear brothers and sisters in Islam, today is
our weekly class.
The virtues of Islam,
after Ramadan, because during Ramadan, we
stopped
the
the lectures. So
I will just recap from where we,
where we reached.
We are talking about
the
methodology
of the deviant sect.
We talked before about the correct methodology
Sahaba,
which means
the methodology
of true Islam. Because
when we say Salafiya
or
the of the Salafi, we mean that Islam
in in its pristine
form,
the Islam that
was taught to the companions
by
our beloved prophet Muhammad
and they passed it to their students and
their students to their their students until it
reached us.
So the Islam that the 3 generations
were upon.
And our Islam is so clear,
so simple.
It resonates with the fitla,
no complexities,
whatsoever.
And the prophet
he delivered
the masjid completely.
He didn't hide any part of it.
He explained it,
the Masjid thoroughly.
On the plane of Arafat
in his farewell
speech, he made it very clear.
He asked the people, the congregation,
the audience,
100,000
companions,
Did I deliver the message to you? They
said yes.
So he told them, bear witness.
Oh, Allah, you are my witness.
I delivered the message,
and he informed them,
that those who are pleasant inform those who
are absent.
And the Sahaba understood that message very well,
and they carried the message of al Islam
to those who were not pleasant.
The prophet,
he said,
I have left you on a clear, solid
path.
It's day and night are alike.
No one deviates from their end except that
he will be
ruined.
Unfortunately,
after these 3 generations,
the Muslims started to drift away
from that Islam,
the pure message of Islam.
That's where
deviant sects appeared.
First
sect 12, the Qadiriyyah, those who denied the
Qadr
of Allah
and the Madazalite,
the Madazilah, and the Jahmites, Jahmiyyah, and the
Ashalites,
etcetera.
So the methodology,
the way
of salvation,
the correct way, the correct path
where you will get deliverance,
and you will be delivered if you tread
upon it
is the path of the prophet
and his companions.
Allah
tells us on Surat Al Nisa.
I'm recapping.
Whoever contends,
opposes,
resists
what the messenger
after the the guidance,
the message was made clear to him thoroughly.
Yet,
where he adopts
a methodology,
a way other than the way of the
Put underlines under this word, and Mu'minin
will come to it.
We
shall leave him in the path that he
has chosen.
And we will make him taste
and experience
the chastisement, the torture, the punishment
of Jahannam, Talfaya.
What an evil destination.
What an evil abode.
So in this ayah,
the Surat An Nisa
115,
Allah made it clear
that if you
follow a way
and a method,
then you take upon a path
other than the path of the mumineen,
and definitely the mumineen in this ayah, the
Sahaba,
the companions.
Because the whole
earth,
Allah looked upon it,
and he despise all all
its inhabitants,
except a handful from among the people of
the book
who remained
abiding
and following
the monotheistic
creed.
The rest of mankind
were in total
darkness,
in the darkness of paganism,
idolatry, etcetera.
So who are the Mu'minin here?
Definitely not the Jews, not the Christians, not
the Zoroastrians,
let alone
the Arab pagans.
So the here,
the Sahaba.
So if you follow a way other than
the way of the Sahaba, Allah
will let you go.
You
decided
to choose a way other than the way
of the Sahaba, that is your choice.
Because Allah
has given us the choice to choose between
options and alternatives.
We had showed him the 2
ways, the way of good, the way of
evil,
way of salvation, the way of deception.
You decide.
Shall leave him in the way that he
has chosen.
This
is
the outcome. This what will be the
the the result. This is the fruit that
he's going to
was at and
will make him taste
the torture of the hellfire.
What an evil about.
The prophet
also made it clear in the authentic hadith
about the division of the.
And by the way,
there are people nowadays trying to tell you
that the hadith of the division of the
is not authentic,
and they know that they are lying. They
know that.
So the prophet
he made it clear that this Ummah will
be divided
in the famous hadith.
And he said,
And they are different
narrations of the same hadith.
So the prophet
here, he tells that the Jews were divided
into 71
groups, sects.
In another narration,
one
group and from among the Jews will be
delivered.
They will go to
heaven to enter paradise.
We have no problem with that. We know
the Muslims, Musa, alaihis salaam, and those who
followed him, and they were Muslims.
And 70 will go to hellfire.
The same thing the Christians, 72,
one will be delivered.
Isa alaihis salaam and his disciples. How are
ye? And those who believed in him, those
who were monotheists.
And then he mentioned his ummah,
and he said,
my Ummah will be divided into 73.
72 will go to *. 1 will be
delivered. Then he wants us
to give the description
of this group and this sect
that
will be delivered, and
he made it clear.
Whoever is upon
what I'm upon today and what my companions
are upon today.
So my dear brother and sister
my dear brothers and sisters, if you want
to enter the jungle,
follow the footsteps of your prophet
and his companions.
K?
Otherwise,
you are taking risk
if you follow other than the way of
the 3 generations.
And that's what we refer to,
Alafiyyah, Alafiyyah,
Al Asar,
Al Hadid. Different names for the same thing
that Islam. And some people, they are sensitive
when it comes to these
names. We say no problem.
No need to use them.
What is more important that you follow the
footsteps of the prophet
and his companions
and the 3 generations.
You follow,
and you understand your Islam as they understood
it. Do you have any problem with this?
He said, no. No. I have no problems.
That's it.
Okay.
But what happened,
the Muslims
deviated from the state path,
and deviant * appeared.
So that's why we are talking about the
methodology
of these
deviant groups and deviant checks.
You find the Qadriya, they denied the Qadr
of Allah Azzawajal,
and they said,
man creates his own actions.
K?
Allah doesn't know things except
after they occur, after they happen,
so there is no
knowledge of the events that will take place.
Allah,
yes, he
he becomes aware and
familiar with the events after they happen in
his kingdom.
So, basically,
they attribute ignorance to Allah
Allah knows his kingdom, and nothing happens in
his kingdom
without his knowledge, Subhanahu wa ta'ala.
Allah encompasses
everything in his knowledge,
and no one creates but Allah.
We create nothing,
and they say man creates his own action.
I hope, my dear brothers and sisters,
that you are taking notes,
have been with you now for a long
time,
and I assume that you are real serious
students of knowledge.
K?
So they say, this deviant *,
Man creates his own action, but in reality,
man creates nothing. We don't create anything. Everything
is created by Allah. Allah created us, and
he created our actions, as he said.
And Imam Bukhari,
he in his Sahih Bab Khalkafalal Ibad, one
chapter,
Allah created the acts and the actions
of mankind.
So no one creates but Allah.
But the, what they say,
they deny it, first of all, that Allah
knows,
that he knows everything
higher to the,
happening, to the occurs.
So they say Allah becomes aware, and he
knows only things after they happen.
So they attributed ignorance to Allah
And then they say also man creates his
own actions
that they made man a creator when man
is not a creator. He's a creature.
One of the ulama,
he said
he gave very simple example.
Look at this.
I'm going to drop
the pen.
I dropped the pen. That is action.
That is action.
So now
according to the belief of the
Muertesilah,
deviant sects. And by the way, when we
are talking about these deviant sects,
someone will say, that is history. No one,
says these things. No. No. There are people
who still
hold these beliefs
and call the Muslims to these beliefs.
The,
which is the new version
of the Muertazila,
are all over the Islamic world.
Their Aqidah is touting most of the Islamic
universities
across the Muslim world.
Their advocates and callers are so active
on the net.
So you need to know your correct belief
so that you'll have this immunity,
so you will not be influenced by their
doubts and.
So
the and
they're
saying man creates his own action. We just
saw now that I dropped the pen.
That is an action.
So did I create that this action? Did
I create it?
So let us analyze
this action.
What are the constituents?
What are the components
that made
this action
or this action is made up of?
What did I need to drop the pen?
I needed
will
will,
errada, will to decide.
So I decided
to throw the pen.
What else?
Strength
in the muscle
to pick up this object.
What else?
Time. The pen
in order to reach and hit the
the floor,
there is time.
What else?
Place
on which the action took
happened.
So there are basically
4 components
that constitute
the action,
will,
which is decision,
strength
or
power,
time,
and
place,
both components.
Combined together, they form the action.
So now let us ask the question.
Who created
the will, the
Who created it?
That will, who gave me the free will
to to throw the pen,
and he did not stop me from doing
that. He has given me free will.
Did I create the will? The answer, no.
Who created it? Allah.
Good.
Who created this strength?
Did I create that strength?
No. Who created it? Allah.
Who created
time?
Who created
place?
Oh, Allah, Allah, Allah, Allah. So who created
the action?
Allah.
I didn't create anything.
So you can see the argument of the
Muertazila
falls apart
so easily.
Man creates nothing.
So what did I do?
I used
the created will
and the created
strength
to establish an event.
The strength Allah gave me
and gave me the free will, so I
decided to throw the pen.
So I didn't create
that action, but I use what Allah has
given me. And Allah
will hold me accountable
for my actions
if it is not in line and not
complying with what he likes and what he
loves.
So if I misuse the strength, I misuse
the will that Allah has given me, I
will be held accountable.
But if I use the strength and the
will
in accordance to the
the the revelation,
I'll be rewarded. Allah
will reward me for that,
and I will not be blamed for
taking and
making
such an action
for establishing
such an action.
So that is
the one of the views of the martyrs'
lives.
And the also, they believe that
if you commit a sin,
you will remain in the hellfire forever.
And in this dunya, you are
in in a buffer zone, a state between
2 states,
2 state between 2 states or stage between
2 sages,
Marhala Manzil Abain and Manzil Attain.
Because the,
the founder of the Mu'tazila,
and
that's why they are called Mu'tazila.
What
the Al Hassan al Basri
was asked,
what the what is the ruling of a
Muslim
who commits
major sins? Is he Mu'min? Is he covered?
Before he answered,
Wasyl, who happened to be a student of
Al Hasan al Basri,
said,
in the dunya, I cannot say he's a.
I cannot say he's a,
but he's in
somewhere in between.
But in the, he's.
So to him, the one who drinks alcohol
is. The one who commits is.
This is the belief of the
and also the
later on.
To them,
the one who commits a major sin, he's
out of the fold of Islam.
And Allah
refuted that because Allah says,
Allah will not forgive,
k,
associating any partner with him, and he forgives
anything else less than that.
So anything less than the shirk,
Allah forgives.
The only sin that Allah will not forgive
is the
the shirk. And if you repent, also, Allah
forgives the shirk.
And we know
in Islam,
the things that will take one out of
the fold of Islam are known.
So one who drinks alcohol, he's a Muslim,
and that's why we lash him.
We don't kill him.
One who steals, we don't kill him. There's
no capital punishment,
but the one who commits theft,
his hand has to be chopped off,
But he's a Muslim,
so he's not a Catholic.
Even if he dies
while committing any of the major
sins.
It's up to Allah to forgive him or
to punish him.
And there is Shafa'a,
intercession,
and the intercession for the
Muslims who committed sins and entered the hellfire,
committed major sins.
So and they will come out from the
hellfire. That's why the,
they do not approve of other hadith about
shafa. They denied
the intercession and the shafa,
And they
also say that the Quran is created. It's
not the speech of Allah.
And we know the Quran is
the speech of Allah.
If any of the Mushriks
sought your protection,
grant him protection
until he hears
the speech of Allah,
then deliver him safely
and escort him and
accompany him until he reaches his destination safely.
And
Allah spoke to Moses on the Mount of
Sinai.
And the Quran is,
the speech of Allah, an attribute of Allah.
So the artist is created,
which means, of course,
if the attribute is created, then the one
who was
who has that attribute is created. So they
are, but they don't they don't know. They
didn't know.
They were
actually
victims
and fell prey to
the curse of the Greek logic.
So their minds were
contaminated
and filled
with the doubts of the Greek philosophers.
So they don't know what they didn't know
what was go coming out of their heads.
Those are the
deviant sect of the Martyrs'el.
The are the who are,
around us nowadays.
Basically,
it is just another
version of the
the belief of the Martezilah
because the founder, Abu Hazal al Ashari, of
the,
the
the Ash'ah
was actually
one of the.
He grew up with the
because his father passed away when he was
young.
His mother got married to one of the
heads of the,
and he grew up with the Muertazilah.
For 40 years, he was with them,
then he
left them,
And finally, he came back to the belief
of al Asunna.
On Friday, he climbed the
the Mimba, the pulpit, and he announced.
He said, I have been upon
the the belief of the for
40 years,
and now I am getting rid of it
just in the same way I'm removing my
cloak
and getting rid of the belief of the.
And I am upon what the Imam Ahmed
ibn Hanbal was upon.
So he came back to the belief of,
the belief of the 3 generations.
And the belief of Imam Ahmad is the
belief of the Muslims and the early Muslims.
K.
There's a learned man.
May Allah guide him.
He's
saying he's trying to make that what the
Shahirah is saying is correct and what the
Imam Ahmad is saying is correct, and he
said that this was only the belief of
Imam Ahmad or the Hanabila.
Now Sheikh, with all due respect,
you know the truth.
What the Hanabula were upon and what the
Imam Ahmed was upon
is the belief of the 3 generations,
the belief of the Muslims,
And the Isha'irah, they are not upon that
belief.
And that's why the founder of the Isha'irah,
he came back to the belief that Imam
Ahmed was upon
because he realized that what he was upon
is
is wrong.
So you have to keep that in mind.
So the, they say the same thing. The
they
say the Quran has created,
and this is taught in the
university.
When it comes to the speech of Allah,
Quran,
they don't say it is.
They don't say that.
Do you know what they say?
Allah didn't talk to them. Allah is dumb.
Allah doesn't speak to the alshayrah. Allah doesn't
speak.
Yibril
expresses
what Allah wanted to say.
So it is what you this Quran is
not the speech of Allah.
It is the speech of Jibril,
Ibalah,
Jibreel,
alayhis salam, paraphrased what Allah wanted to say.
This what is the
Asha'irah are saying. Exactly. They are saying it
is created, but they play with words.
Not only that,
the today,
do they
approve that Allah is outside his creation?
Allah above the heavens?
No.
They don't believe in that.
They don't believe in that. They don't believe
in what Imam Malik said
when he was asked,
Al Rahman al Adilai Shishawah.
The beneficent, the most merciful,
rose above the throne
When he was asked that
by the questioner,
he asked about the manner, the how,
Imam Malik told him.
The meaning of is known to us. We
know it. The meaning of it in Arabic.
Well, kaif and the manna and the how
is unknown to us. We don't know.
Well, iman
and the belief in it is obligatory.
And
to ask about the manna and the how
is an innovation.
Leave my study circle.
And he chased him away.
So the they don't say that. Do you
know what the is
saying?
The
is
saying, Allah is neither outside his creation
nor inside his creation.
So Allah to the is
only a concept in their mind concept.
There is no real existence for him outside
the mind. No existence for him.
So they are saying
Allah
Allah is neither
outside his creation
nor inside his creation.
SubhanAllah.
We not, my dear brothers and sisters.
Allah is the first, and he's the last,
and he's above everything and closer to you
than anything.
Everything is created by Allah.
And the prophet
said, hey, Muslim.
Allah was and there was nothing with him
and nothing before him.
So Allah creation,
the creation.
All these customers.
All the heaven, everything.
Time, space, everything created by him.
So now you have creation and the creator.
So when Allah created
the creation,
where did he create this creation?
Because now there is creation.
Did he create this creation
inside himself?
That's one probability.
2nd,
he created this creation
outside himself,
and he is outside this creation.
3rd, he created this creation,
then he entered and indwelled
in this creation.
You will not find a 4th one.
Now let us discuss these
probabilities
and possibilities.
Did he create the creation
inside himself?
Down said
no.
Otherwise,
all of us will be inside God.
All dirty stuff will be inside God.
So this is ruled out.
We'll take the second.
He created the creation, then he indwelt
and entered
into the creation,
and he became part of the creation.
And this is kufr if you accept it,
Because this is
the unity of being or pantheism,
if you accept this.
Because then you see everything is god.
Everything is god,
and this is the belief of many
groups nowadays.
They think everything is god.
So worship anything, worship a tree, worship monkey,
worship
whatever stone, whatever. You are worshiping God.
And this is the belief also of one
of the Suvis,
muhyiddin ibn ibn Arabi Arabi, not Ibn Arabi
with the al. Ibn Arabi is a scholar
from Ahlarsun.
Ibn Arabi
is a pantheist.
He has two famous books,
for to Hatel Maqiyyah, the Meccan,
okay,
revelations
of the Meccan inspirations
that is telling that these are inspirations
I received
when I was in Makkah. And
then another book for Sussal Hiccan.
And for Sussal Hiccan, he says,
pharaoh, pharaoh, was
correct
when he said.
When pharaoh said, I am your supreme lord,
he was correct.
Because according to his belief as a pantheist,
that realized
and discovered the truth
the truth
that everything is god, and he's part of
the creation
or the creation is god. He's part of
the creation, so he's god.
So he's correct.
Musa
muss Moses alaihis salam Musa alaihis salam didn't
realize this. So Firaun
was
true believer.
He also says
in his other books,
the dog.
Look what he's saying.
The dog
and the swine, the pig,
and the monk
who is sitting in his monastery,
they are our god.
They are god.
They are Allah
because he believes everything is god.
According to the belief of the pantheist,
whatever you worship, that is god.
The Sufis, if you tell them and open
the books of Ibn Arabi, they say, no.
No. No. No. No.
He is using symbolic
language.
So you you don't know his language. So
you cannot take
the
the his what he said
literally
because you don't know.
Now we know. What he said is,
and it originates with the belief of the
pantheists
Or some of the Surbis,
they will say, no. Mahideer bin Arabi is
one of the oliya of Allah.
But people, they have added things into his
books.
We say, okay, for the sake of argument.
If these things are added
to his books,
why you keep
reprinting
his books
without removing the kufa from his books? Why?
We are talking about his legacy.
Whether he repented,
he came back to Allah, we don't know,
But we are talking about what is there
in his books, and these books are translated,
and you keep reprinting them again and again
without removing the kufr there.
So don't
try to defend him.
Also,
another guy from among the subis
is Al Hallaj Al Hallaj.
Al Hallaj, if you ask any Suvis, say,
one of the Uli of Allah.
This Uli of Allah was executed and killed
because of his heresy, because of his
apostasy.
He says,
woman
What he's saying, he believes in
incarnation.
God incarnates.
God becomes a human being,
and this is called
Allah indwells
and then becomes unite
with the human being,
and this is
called incarnation. God incarnate,
and this is the belief of many
people nowadays.
The same thing,
the Christians, they say God incarnate in Christ,
because the one who spoke Christianity
and concocted the holy trinity is Paul
or Saul.
He took this idea from other beliefs,
and they say
our belief, they say this process of reincarnation
and incarnation,
god incarnate
happened many time.
God comes,
lives with us as a human being, then
he leaves, then he comes again, lives as
another
being, and leaves us, etcetera.
So he said, no. No. No. This happened
only once, and that is in the person
of Christ.
And that's how
he misled the Christians
and reduced for them this doctrine of the
holy trinity,
Lord incarnate.
If you ask the Christians who died in
the cross, they say, you're the human part
and the divine part left
because they consider the nature of Christ dual,
divine and human.
So this guy,
Al Hallahi, he says, I
am the one who is loved,
and I'm the one who loves.
We are 2 in 1.
We are 2 beings. We are 2 spirits.
We indwelt in 1 body. We share the
same body.
If you see me, you see him. If
you see me, you see Allah.
And if you see Allah, you see me.
So he was executed,
the kufr.
Because Allah
when he created the creation,
he didn't create the creation inside him,
Neither he created the creation
inside him, nor that he created the creation,
then he entered into his creation and and
dwelt in it because that is pantheism.
And the
third possibility,
he created the creation
outside himself,
and he's separate
from his creation and his
as the salaf used to say.
And that's the correct belief. So when we
say god is in heaven,
don't be naive and think that,
they say god is in one of the
7 heavens, one of
the 7 firmaments. Allah is outside his creation.
The Samah,
the absolute highness.
Not in the one of the seven, the
first seven or the second. No. No. No.
In his absolute highness.
Glory be to him.
So that's the belief of the Muslims.
The Ash'aris, what do they say?
Either they are saying
God is neither outside his creation
nor inside his creation.
So neither he's outside nor inside. So where
is he? He doesn't exist. It exists only
as a concept in their mind. Allah exists
as a concept in their mind. That's it.
There's no real existence for him outside.
No justice.
That's why the salaf, they say,
They are.
So they are worshiping nothingness.
If I ask you to define
nothingness, you will not find the definition more
than this.
God is neither outside
nor inside. Sir?
Nothing.
In his beautiful poem,
he said,
This is Adam. He said, please, for Allah's
sake,
do not attribute
nonexistence
and nothingness
and make Allah nothingness
by saying
he's neither outside his creation
nor inside his creation.
So this is the belief of the today.
God is neither outside nor inside
his creation.
So where is he?
Where is Allah?
Muslim
and the hadith is authentic.
Hadith Ma'i yub nukha Musolemi,
he said, I had a slave girl looking
after my flock of sheep, and the wolf
took one of the sheep.
And I got angry. I slapped her, and
then I came to the,
and they told him this what happened.
And the prophet
blamed him. He said, shall I set her
free? He said, bring the girl.
So the slave girl was brought to him,
to the prophet,
and the
prophet asked her, who am I? She said,
you're Rasulullah.
Said, where is Allah?
She said,
in heaven. Samah. Samah.
The prophet said, set her free. She is
a.
So the prophet
is the one who asked where is Allah
to her.
He said, Allah is sama.
And he then he said, set her free.
They said, no. Don't say
what is in heaven. You limit Allah, I'm
saying.
Hold your horses.
You are.
You don't know what you are saying.
So my dear brothers and sisters,
learn your aqeedah, learn your Islam,
and stay away
from such
deviant
sects and deviant beliefs.
So the correct
methodology
when it comes to the issues of the
unseen, right,
there's no way to know anything about the
unseen except through the
the.
That's why the they say,
The issues of the relief
related to the unseen
can be only taken from the revelation.
Our minds, our apple,
whole
intellect
cannot tell us anything about dancing.
No way.
My apple cannot tell me who's behind the
door.
Leave alone to know what is beyond this
universe.
That's the only way
is to
rely on the
the revelation.
Allah tells us
about this universe, how he created it,
and he's telling us about the that is
heaven,
Jannah,
nar, hellfire.
He tells us about himself. He tells us
about his attributes.
We say, we believe in whatever you tell
us, our lord,
and we accept that.
So you cannot make Allah like a human
being
or likening him
to
human beings,
and then you apply analogy
and to
Allah
But, unfortunately,
the people of innovations,
k,
they likened Allah
to human beings.
So they come to
the attributes of Allah, and they start to
treat the attributes of Allah as like the
attributes of human beings.
So they deny the attributes that that Allah
ascribed and has given himself
as if they
as if they know Allah better than Allah
himself,
than Allah subhanahu wa ta'ala.
This is
the problem.
They say
the
because you see, this is the problem.
When they are
reading the attributes of Allah, they start to
imagine
the attributes of Allah.
So they imagine Allah in their minds as
a human being.
And Allah
tells us, they said
Nothing is likened to him, and he's all
healing or seeing.
So, otherwise, beyond your imagination,
you cannot
comprehend. You cannot imagine Allah.
Whatever Hazrat Imam Khazali
said, whatever comes to your mind,
Whatever comes and pops up in your mind,
in your head,
I was not like that.
So you tell
your gray matter, hey.
Respect yourself.
These are Allah talks about himself,
so he's not like you. He's not like
a human being.
The attributes of Allah is only
the name that is common.
Realities are totally different,
but this is the nature of languages.
Only the word is common,
but the reality
is different.
So don't think
that the attribute of Allah is like your
own attribute.
Because what they are saying
oh, these attributes because they they established
a rule.
Any attribute that resembles the attribute of the
human beings
cannot be attributed to Allah, so they have
to
reject it
and misinterpret it and make the will of
it.
Right?
Because
they cannot comprehend,
for example, Allah has a hand.
Because the moment they say Allah has a
hand, they start to think that Allah's hand
like their hand.
And Allah is saying,
So they say, no. No. No. No. No.
Allah
didn't get a hand. Allah is telling you,
His hand is above their hand.
Allah says
to Iblis. Allah said to Iblis
and told the Iblis,
Or, please, what stopped you from and
from proceeding
and bowing before the one I created with
my both hands,
That's what Allah is saying.
His 2 hands are spread out.
But because now they start to say, oh,
Allah's hand like my hand.
And you call yourself you are smart and
intelligent?
Hold on.
When I say
my hand,
the hand of the bag,
the hand of the door,
the hand of the cat,
it's my hand,
like the hand of the bag.
Hello?
Definitely not.
Because only the name hand is coming.
The reality
of my hand is not like the reality
of the hand of the bag or the
hand of the door.
This is something you can verify
with your own eyes.
So why you want to make a lot's
hand like yours when you can see the
difference
around you?
So what is common is only the name.
The reality is totally different.
So accept whatever Allah says about himself
in the light of the ayah,
nothing is likened to him.
For Hosseini al Bosir.
See, this beautiful has
two parts,
negation and
affirmation.
Allah negated,
later can be cliche,
to tell us
you cannot
imagine Allah because nothing is like like
Allah. And yet he affirmed that he hears
and sees.
And Allah said about Adam that he made
him
about
Adam.
According to their
rule,
any attribute that is shared and
the name is common, we have to
reject it and
misinterpret
it as something else.
So the hand has power, pudra.
So yadullah waqay deem Allah's power above their
power, Allah's strength
above their strength.
Okay.
And what you will do,
or at least what stopped you
from frustrating
before the one whom I created
according to you, be Adeya, with my two
powers,
see
where your ignorance will lead you to,
Because this is the
evil effect of the Greek logic when you
start imagining Allah
and applying
your own logic to the attributes of Allah
and Allah is unseen.
You
cannot compare Allah to the human beings.
Cannot.
So my dear brothers and sisters,
when you read the attributes of Allah,
keep in mind that these attributes
are unique.
They don't resemble our attributes whatsoever,
and tell this mind, hey.
Know your limit. You cannot imagine.
Allah.
Allah is beyond your imagination.
And by the way,
you know that
even
the or
imagination
is limited. I talked this to you many
times.
I cannot imagine things that I didn't see.
I cannot.
In order to imagine things,
I have to correlate
something to something I know.
So I if I want to tell you
something
you don't know, you haven't seen, then I
will tell you I'll compare it to something
you know. You know that thing? Yeah. It
is something like it.
So then you will start to imagine it.
But if you don't have a reference
to compare things with, do not be able
to imagine even. Even our imaginations
are limited.
For example,
take this take this experiment.
Close your eyes for a while.
Imagine the palaces in the journal.
What are the pictures that's coming to you
in your mind? What are they?
The palaces you have seen in your life.
Because your mind cannot imagine the palaces in
Jannah.
So your mind will try to
compare the palaces in Jannah to the palaces
you know.
Try to imagine the rivers in the Jannah.
What do you see?
The Thames,
Mississippi,
Nile,
Daniel?
These are the pictures that will come. You
cannot imagine the rivers in the Jannah, you
cannot.
That's why in the hadith, Qudsi, Allah says,
I have prepared for my servant
that
no eye had ever say,
and no ear had ever
heard
of.
And what I have prepared for my servants
in the Jannah never crossed the minds of
any
human being.
So what is in the Jannah cannot be
imagined
because your imagination,
keep this in mind,
springs from your
observations.
Things he didn't see, he cannot imagine. Did
we see Allah? No. Can we imagine him?
No. Finish. Chapter is closed.
Chapter is closed.
So when you are reading the attributes of
Allah,
don't compare Allah's attribute
to your own attributes
because he is
or.
Imam Shafi'i
said how to fix
those guys who
say, oh, because this attribute, a human being
has it, so we should not give to
Allah.
He said, okay. Fine.
This is their cure. He said,
Ask them.
Does Allah exist or doesn't he?
Ask them this question.
If they say Allah doesn't exist,
you
are not Muslims. You are kafirs.
If they say Allah exists,
then tell him, and I exist in front
of you.
And according to your
methodology,
according to your rule,
if an attribute is shared and common,
it has to be negated. You should not
attribute to Allah.
I exist, and you are saying God exists.
So you have to say God doesn't exist
according to your rule,
and that will make you kafir.
And if you say
no,
Allah's existence, not like your existence,
say, well, that's true.
So what is common? Only the the noun,
the name.
My existence is limited.
My existence has beginning, and it will come
to an end
because Allah's existence is from
the beginning.
He's the first. There was nothing
before him.
So his existence is unique.
He says, yes. Say,
and his attribute attributes are unique.
So the same thing
apply for the attributes of Allah.
Allah's hand not like my hand. Allah's face
not like my face.
Allah's
descent not like my descent.
Allah's coming on the devil's direction, not like
our the way we human beings, etcetera.
Come.
May Allah
guide them.
Guide all the Muslims to the help,
and may Allah
remove the doubts from their minds.
And may Allah
keep us remain steadfast
on this beautiful deen
until we meet Allah
and find him pleased with all of us.
Amen.
May Allah forgive us our faults and mistakes
and ignorance.
And may Allah
unite our in the in the
and unite our upon the truth.
And
all of you, my dear brothers and sisters,
immensely
for your patience and attendance.
For the beautiful lesson. Alhamdulillah,
there was a lot to take
in, a lot to benefit. I hope that
everyone was taking some notes, Insha'Allah, Ta'ala.
For me, some beautiful points were made such
as that Allah's uniqueness is so great that
our imagination is so limited.
And it just shows the perfection of Allah
that we cannot comprehend his majesty. We cannot
comprehend
the glory and grandeur of our creator.
So we shouldn't limit him because of our
limited minds. And, subhanAllah, how free Allah is
from any imperfections. So I wanna say a
big
for the sheikh,
for boosting our iman, filling us with knowledge.
And,
we will go towards the questions.
Unfortunately, I did get, disconnected ever so slightly,
so I don't have the the full question
list. If anyone firstly wishes to
speak and unmute their mic, please raise your
hand, and we will,
go for it like that. And, until then,
I I can see any hands raised. Until
then, we'll go to the chat. So I'll
start simply from the bottom up because that's
kind of the questions I have at the
moment.
So we have a question from sister Fazila.
She says, a sister appointed a builder who
charged more than 12,
sorry, a £120,000,
and there was a dispute about the quality
of his work. So he left and did
not complete the work, but took more than
£10,000.
So a
apology.
So the,
sister cursed him and his family, and she
was advising that the curse will be answered
by the angels as incurring the curse on
herself too and that this is not permissible.
Who is right in this case?
Afi,
The,
the question
needs to be
concise to the point,
and you just give me the gist of
the question.
So
if I got the question right, someone worked
for someone?
No, Sheikh. So in short, apologies. In short,
there was a,
a builder who was called in something.
The voice is cutting. The voice is cutting.
To work in frustration,
the sister
sent
a curse
upon him.
The voice is cutting. I can't hear you
clearly,
Can you hear me now, sir?
Okay.
So what is the question again, please?
Is this Batisha?
Is this Batisha? Can you hear me?
Yeah. I can hear you. Yes.
The question is,
her sister,
had a contractor
who completed half of half of the work,
and in frustration
Yeah. In in in frustration, she sent a
curse upon the contractor for not completing the
work. Was her curse permissible,
and will it come back to her?
You're not supposed to curse the the the
contractor
because he didn't,
finish the work.
Of course, there is a contract between you
and him and the contractor,
and you he,
breached the contract.
So you hold him accountable
for breaching the contract,
and you there are ways where you can,
for example, deduct the amount.
Okay? You are supposed to give me this,
deliverables and this quality,
and you failed.
K. So the
the,
the the, the price of your work is
this much.
This what you deserve.
No need to curse the the,
the contractor.
No need to do that and ask Allah
to curse him.
K. You can get your rights
according the to the contract that you sign.
And, normally,
for any project
any project,
you the payment should will be according to
the deliverable
when, phases.
K?
When you finish this
part of the project,
payment will be given.
You don't give lump sum from the beginning,
and then the contractor
will run away, etcetera.
So
my advice for you should not repeat this
and ask forgiveness from Allah
and,
the contractor who didn't
do his
job perfectly,
you can if you,
you didn't pay him,
then you can deduct and give him only
what he deserved according to the
the
the quality of, of work he did.
I hope this is clear to the questioner.
But to, don't do that, and ask Allah
forgiveness.
May Allah
forgive you.
I hope this is clear to the questioner,
please.
If it is not clear,
you can ask for more clarifications.
Next question, please.
Next question, please.
Namshikh, the question I had here was from
sister.
She said,
is there any authentic hadith
regarding a reward for every single day for
fasting in Shawwal?
Is there
any any authentic hadith?
Regarding
a specific reward for each day in the
fasting of Shawwal.
No.
There's no as far as I know, of
course,
there's no
authentic narration and or even weak narration I
came across
that every day of your while, like, this
is the the the virtue or this is
the reward of this,
particular day. But we know and all of
you know
that the
prophet said he who fasted Ramadan and followed
it with 6 days of,
that will be
equal as if he fasted
the whole year.
That's it. And that's why the ul Hammadi
said,
you can fast 6 days of Shawwal whether
they are continuous
or,
discontinuous.
Okay. Either together in one go or separate
as long as they are within the month
of Shawwal.
This is what I
know. Next.
There is a question from, another brother. He
asks,
how do we fight these imaginations,
or imagery
of Allah
So for example, like you mentioned, the hand,
how do we fight such,
imagination?
We have to find these imaginations
because they are from the shaitan.
Because the prophet said,
in the shaitan,
So the prophet
said, shaitan comes to you, and he says,
who created this?
Who created that?
And you and you follow. You say, oh,
this created by this by,
so and so. This created by so and
so. And then he asked, who created Allah?
So the prophet
says, when you,
Satan,
took you
to that stage, that level,
say, I'm.
I believe in Allah. And then you leave
such you don't entertain
such satanic,
thoughts.
And, the Sahaba,
they came to the prophet
and he they said,
oh, prophet of Allah,
we get something in our hearts,
and we cannot
say it.
K? Something horrible we find and experience.
It is better what for one of us
to be thrown from the top of a
mountain rather than having an entertaining and having
such
thoughts and such satanic ideas.
What were these thoughts? Who created Allah?
Satan is trying to put these,
thoughts into their minds.
So that's why the prophet said, oh, what
can't we get to move? You found such,
thoughts and such ideas?
Satanic whispers? They said yes.
The
prophet said,
This is a sign
of the pure iman. So what does it
mean
this is a sign of pure iman to
ask who created Allah? No.
Your rejection
and your reaction
towards these satanic
thought, that is the sign of the pure
iman because the Sahaba immediately, they realize this
is from the shaitan,
and they started seeking Allah's protection.
So that's why the prophet said, this is
the the pure sign of iman,
salih al iman,
to ward off. In another narration, you say,
I'm an. I believe in Allah,
and you read.
Surat Al Ikhlas.
So how to get rid of this?
By
training and reprogram your mind and tell your
mind, hey.
The moment
comes and says, oh, Allah's hand like
you
say, we know.
Allah's hand is not like mine.
K?
Why? Because Allah's like
is not like us.
Keep this on your mind.
So whatever comes to my mind, that's not
Allah. Finish.
So just I believe in what he said
about himself,
but the reality is totally different.
And I don't give any
comparison or likening Allah and
giving him the human attributes because
Allah is
nothing is like unto Allah, and he's all
hearer or seer, all hearing or seeing.
So keeping that in mind, then the went
not find a way to your heart. And
keep in mind, my dear, questioner, that the
shaitan, as imam of Narayim said,
shaitan
tries to access your heart
either
through shahawat
or through shubuhat.
These are the only ways.
K? Shaitan and these are the techniques of
the shaitan.
He accesses your heart through 2 main gates,
the gate of shahawat,
lust and desire,
*,
women,
drugs,
money, all types of lusts,
and the other, the gate of doubts
to Baha'at.
If you lock these 2 gates, the shaitan
will not be able to access your heart.
How to lock the gate of the shahawat?
By the iman and the taqwa and the
tazkiyah and the beautification of the soul
and by
guarding your senses against the haram, lowering your
gaze. You don't watch haram. You don't eat
haram. You don't listen to the haram.
All the 5 senses
are protected from indulging into sinfulness.
That's how you can lock this gate of
the shahawad.
But if you
let your
sight loose,
you see everything.
You watch everything.
You listen to everything.
You eat everything.
Then the shaytan will sneak through that gate.
So to lock it
is
the
He who purifies
this nafs, this soul, is successful,
and he who
ignores
it will be a loser.
So that's how many above us insisted.
We don't watch haram.
No movies.
No music.
No browsing through dirty websites.
So the because as Ibrahim ibn Qayyim
said,
these there are 5 senses,
the sight, the healing, the smelling, the tasting,
and touching.
And these 5 senses
are windows
to the outside world.
How do I smell something outside by the
nose? How do I see something outside by
the eye? How do I hear something outside
by the ear? How do I
feel something by the hand?
How do I taste something by the tongue?
So these are windows,
and all these inputs,
they go to your heart.
You eat haram, it affects your heart.
You smell haram, it affects your heart.
You see haram. It affects your heart.
You touch haram. It affects your heart.
So you need to guard your 5 senses
against the haram
and actualize
the ranks of the
ranks of the
and the ranks of
and actualizing
in your life and servitude in your life,
25
francs.
What does this mean?
You have 5 senses,
and you have 5 rulings in Islam.
Haram,
Makru,
Farm,
Sunnah,
halal, mubai.
5 times 5, 25.
So you have to apply the 5 rulings
of the Sharia
to each one of your senses.
There is haram
and tell the believing woman to lower,
to lower their gaze.
And to protect their private parts.
And tell the believing
women
to lower their gaze and protect their private
part and see the link, Allah says.
Lower your gaze, protect your pie private part,
because what you see
triggers your private part.
That's why.
The eye commits adultery, and the adultery of
the eye is watching Haram.
So you apply the 5 rulings
to the eye, to the sight.
So there's a haram look.
There's
look.
Fun. You have to see. You have to
look.
You read the Quran.
Look at the.
Publicity.
You see and mind your steps.
You have to open your eyes.
Maybe there is a cliff. There's many a
ditch
pit in front of you, your fault, so
you have to open your eyes and watch
and look.
You have to look at your,
wife to be when you propose
The companion,
he proposed to one of the women of
the Ansar and informed the prophet. So the
prophet asked him, did you see her? He
said, no. He said, go. Go. Go. I
never look. But the Anza Anzaas, they have
problems with their eyes.
Okay? There is are
recommended
to look at the skies and the rivers
and the birds and the,
k, you see Allah's creation.
There is
to
look at things that will affect
your heart.
For example, some people,
they like going to the shopping malls,
just wandering around, moving around, and they are
not buying anything. They're just watching.
They say, oh, I wish I can buy
this watch, or or car,
shows the windows,
or I wish I have this,
sports car,
and you feel sad inside.
So this type of look is
because it is affecting you and make you
unhappy,
so no need.
And you have permissible look
to look at something hollow.
So you apply the 5 rulings for every
one of your senses.
The same thing for your hearing.
No listening to music. No listening to backbiting.
No listening to slandering.
You listen to the Quran.
That is where it is from.
So you apply the 5 rulings of the
sharia,
alarm and Makru,
and sunnah and the halal to each one
of the 5 senses. That's how you actualize
in your life.
And since I
mentioned the 5 rulings of sharia,
this is my advice for you if you
follow it.
As a rule of thumb,
you will be always on the safe side.
As a common man, as a layman,
you
hear
conflicting
fatwas and
opinions of the ulama, and you say, I'm
confused. Whom to follow?
Follow this very, very simple rule.
If this you have 2 ulema,
2 maulana.
1 is saying haram. 1 is saying.
What should I do?
Haram.
Haram. I know.
Means something Allah doesn't like.
So both Allah doesn't like. Why should I
do something Allah doesn't like? I will leave
it.
I'll leave it. If it is haram, I'm
leaving it.
If it is I'm leaving it.
Very simple.
Go. Then what is there? Farb and sunnah.
2 imans, 2 scholars, 2.
One is saying it is farb, another one
is saying it's sunnah.
Far, that means Allah loves it. Sunnah. Allah
loves it. I will do it.
I will do it.
I'll do something. Allah loves.
Sunnah, Allah loves, and then Allah will reward
me.
But Allah loves it. I will
be rewarded. It is win win.
It is win win.
And this is, for example, for my sister,
niqab, covering the face.
Is it far,
or is it sunnah?
Two opinions.
What should you do?
Cover your face.
It is win win.
Because the alum who's saying it is sunnah,
he will not
blame you if you cover your face.
He will tell you, Barak Alafiq,
Jaka'laha.
Good. And the one who's saying it is
far, you say
So if it's
if it is haram or makru, we leave
it.
If it's far and sunnah, we do it.
So what
remained?
Halal.
Halal?
It's halal.
You can't take your dinner or go to
sleep without taking your meal.
Halal will not
punish you for not taking your meal. It's
halal.
If you just follow this simple rule,
halal makru, leave,
and Halaz, halal.
I hope this is clear to
to all of you and to my dear
questioner.
The next question is,
I have here, what is the responsibility
towards the son-in-law?
Can he absolve,
sorry, the son-in-law towards his mother-in-law? Can he
absolve himself with any connection to the mother-in-law?
Meaning, he doesn't want to keep a relation
with the mother-in-law.
Your the mother-in-law
is like your mother.
And if you love your wife, you love
her in law her her parents.
She's your mother. She's haram for you
forever.
You are her mahlam forever, even if you
divorce
her daughter,
unless
he is doing something
against Islam.
For example,
some mother in laws, maybe they are doing,
sehr, nagid,
k, witchcraft,
or try to cast spell on you. So
there is a reason.
Otherwise, I have to respect my mother-in-law,
k, and I have to respect my father-in-law.
Remember,
when you came the 1st day to propose
and ask for the hand of
the notar.
K?
Remember that day.
K?
You came and you
manifested
your mutual respect for them, and you
kissed the hand maybe of your father-in-law and
kissed the
your mother-in-law
after they accepted you and
the wedlock was signed.
So you have to respect them.
Because
if you love your wife, you will love
her
parents.
It's natural.
Our prophet
is our example.
He left Hadith of the
and Khadiya passed away
of the Allahu Hanan. The friends of Khadija
have friends, used to visit the,
and he would honor them,
receive them,
and be kind to them.
And he would tell his
wife,
receive so and so well.
He used to visit me to visit us
when
Khadijah was alive.
So he did not forget
Khadijah's friends
of
the law.
This is our beloved prophet,
the friends
of his
wife.
How about the parents of his wife?
So
you show respect,
and you love them,
and you visit them
on occasions,
and your
wife
has to do the same thing,
to love
your father and your mother.
How do you expect her to love your
parents
when you don't respect her parents?
It's not fair.
So the Muslim,
there's this mutual respect.
I love my wife.
I will love whatever she loves,
unless she
loves something haram.
And there is one of our mashiach told
us, he said, I want you
to
know
the
the law of love.
There is law for love.
The law of love says, you love what
your beloved one
loves. What your beloved one loves.
You love what Allah loves. Your beloved one
is Allah. So you love what Allah loves.
Your beloved is your wife, so you love
what your wife loves,
and you hate what she hates.
See the prophet
He used to go
to
Maria,
and Maria's house is little bit far.
And Maria
had honey.
She would give him honey.
Aisha and Hafsa, they didn't have honey, so
they felt jealous.
So they decided, both of them,
to
sit tell the prophet something so that he
would never take honey
in Mariah's house.
Jealousy.
So they agreed, and they said, okay. When
he comes to you
when he comes to you, for Aisha and
Hafsa, if he comes to you, tell them,
oh, Allah's messenger,
there's unpleasant
smell.
Al Magafir is a type of plant,
and its smell is not
pleasant.
In the
we'd hate
bad smells.
And when he comes to me, I will
tell him the same. So they agreed. Right?
So he came to Aisha or prophet of
Allah.
Because the prophet
his sunnah,
the moment he enters his house, he would
do the he will he would do the
following. He would brush his teeth
and kiss his wives.
This is sunnah, just deserted by many husbands.
He would crush his teeth and kiss his
wife.
So I just oh, I can smell mohafil.
Say, no. No. No. No. No.
This is honey I had in
in Mariam's house, and I will not take
it again.
Oh, my dear.
I I will not take something that make
you upset.
I will not take this honey again.
It goes to Hasfah, the same thing.
So the plan worked.
Then the prophet said,
I will not take honey anymore.
Allah, as the wajal, sent down in the
Quran.
Oh, prophet of Allah.
Oh, prophet of Allah.
Why do you make something Allah made halal
for your ham
that you will not take honey anymore?
Seeking
by that the pleasure of your wife.
So the prophet
because his beloved ones, his wives, they didn't
like that bad smell, he decided,
you don't like it, I will not take
it.
This is the law of law.
You love what your beloved one loves, and
you hate what your beloved one hates.
You know that the famous saying an English
man would say,
love me, love my dog.
What does it mean love me, love my
dog?
It means if you love me, even you
love my dog.
Leave alone my parents.
This is the law of love.
Love me. Love my dog.
Arabs, they
don't talk about dogs. They talk about their
camels.
K? So an Arab poet, he said,
talking about the law of love.
I
love her, and she loves me. And my
camel loves how she camel.
Even the animals, they start loving each other.
Having said this,
you should
respect your in laws,
love your in laws,
just in the same way you expect your
wife to be kind
and respect your
parents.
I hope this is clear to every brother
and every husband.
We have
a few more questions to go, inshallah. Just
conscious of the time. So the next question
we have here is,
her sister keeps revealing details about her family
problems. In order to get advice,
should we discourage her from exposing her family
problems,
or is it okay because we're trying to
support and she wants support?
She's looking for advice?
Namshir.
Yes. Okay. In that case,
forward the question. Forward the question. I will
answer it.
No. I think, the the other sister who's
the co host will be forwarding.
We'll move on to the next question, Sheikh.
It says, can you explain the hadith where
if
is very hot, then postpone the prayer until
it gets cooler. How do we act upon
this?
This is, shows the
the rahma and
the mercy in Islam.
K. So the prophet said,
k, in some hot countries.
Okay. And you can imagine on those days
in the past. Nowadays,
but not even today, not all countries, they
have electricities
and ACs, etcetera. The the most the.
So
the sharia, they made this provision
that
because it is so hot
and the earth is so hot, even if
your will
burn you,
So you delay
the for a while until
the
this the the floor becomes cool, and the
the sun is now moved away from the
the,
the the center.
So now the the atmosphere is bearable
is bearable,
but doesn't mean
that you delay the salar until the time
is over. No. But until the sun the
heat is
dissipated
and reduced.
So that is.
So if if some countries
and where the Mercedes are not
equipped with ACs or fans, etcetera,
it is permissible
to
use this,
and this gift from Allah.
I
hope this is clear
to the questioner.
We have another question from Hanifa.
She says it's very difficult for her son
to wake up for fajib.
Sometimes, almost sunrise. Should she still try to
wake him up during sunrise or after sunrise
to pray Fajr?
She should wake him up before the sunrise
and should not let him
continue sleeping.
Otherwise, he is sinful.
She has to use all
ways to make him
catch the prayer on time.
K? So he can,
okay,
spray some water on his face,
but you should not let him
continue sleeping
until the sun rises and he misses the
the salah.
You should not allow him to do that.
I hope this is clear to the questioner.
Yes.
There's another question,
that says,
sometimes,
people have telling, are telling me that
other people have done them wrong, but I'm
not I might know those people who are
being spoken about.
Should I continue to listen,
or should I stop from helping them in
case I fall into backbiting?
That is it.
Don't listen. Anyone comes to you
and tells
you so and so says this about you,
tell him,
stop there.
I don't want to hear.
Hazar Hassan al Basoli said,
Iblis didn't find any ambassador except you to
come to me?
You are the ambassador of Iblis.
If someone talks about you in your absence
okay?
As I said, now, Omar Abu Khatab said,
may Allah reward those who are giving us
their hanat.
They are give he is giving you your
his good deeds.
We have to stop this,
sickness,
those who are spreading,
rumors and spreading ill news and evil news
among the Muslims.
So anyone comes and say,
this person says,
I don't want to hear.
I don't want to hear.
So teach him a lesson or teach her
a lesson that
he or she will quit
spreading
the
ill news
among the Muslims,
because this person is actually
making riabah
making riabah. Namam
namamatat
as mentioned in the hadith,
And the prophet
said, This is a disease, a sickness. We
have to get rid of it.
Now this is clear to the question.
We have another question. It's asking,
is there any hadith about the virtue of
the last Friday of Ramadan?
Is there any special dua if so?
No. There's nothing, and it is.
And, people, they call the last Friday, Ramadan,
al jum al yatim,
the orphaned Friday.
This is nothing like that in our Islam.
Our Islam is very simple. Quran
and sunnah, authentic sunnah.
There are many, many,
narrations,
fabricated,
week.
There's nothing says
that the last Friday of Ramadan,
it has this
particular virtue. Nothing like that.
Anyone claims, tell him, produce your evidence. Follow
this rule.
Anyone comes and say, Islam say this thing.
Where is it mentioned?
No. No. No. I think it is clear.
It is good. Who told you it is
good?
If it is good, our prophet would have
mentioned it to us.
Also, since someone the question I was asking
about Friday, Now there is another
sickness
going on. Messages on Friday.
Where did you get this from? This is
bigger.
Where did you where did you get this
from?
Where did you get this from?
Your
you will get
number human number of messages on Friday.
Has said,
Said, if
you will
find an evidence for scratching your head,
do so.
I want to scratch my head,
so I should ask.
Is there a delay for scratching my
head? Is it what is it? Is it
Haram? Is it Makru? It is Mubah. What
is it?
So now I know it is Mubah, so
I can't scratch.
See how the salaf
understood this deen.
They followed the deen
as and understood the deen. They just Allah
said the prophet said,
this is it. This is our Islam.
We follow what Allah said and what the
prophet said. That's it.
I hope this is clear to the question.
Yes.
We'll have one final question,
before we close off.
The sister is asking,
is it permissible, or is it a bidah
to use to speed beads?
It is bidah.
And this beads,
the string of beads is called rosary, the
rosary.
Go to the church, monastery,
and see the monks and the priests. They
have it.
Go to the temples of the Buddhist. They
have it.
It's came from others.
Our sheikh Bakr Buzayed
he wrote a book,
a
about
it, this bidder.
And now the bidder has been
updated.
Now there are counters.
You small counters, you put it in your
finger, and they saw brothers doing that.
And who knows what will be the the
coming update? Maybe some counters,
because now the nanotechnology,
and it will go so also print out,
and you get a receipt. This how many
you made.
The prophet said
count your
in your hands.
These
fingers
will be questioned,
but we leave the sunnah
and follow the.
Imam Darimi reported with the narration
in his sunnun
when Abu Musa al Ashali passed in one
of the Masayid in Kufa,
and he saw a man and a group
of men around him, and the pile of
pebbles, small
stones, and he would tell them,
So Abu Musa, when he saw that,
he realized this is something strange.
So he went to Abdullah ibn Mas'ud
to inform him.
And he told Abdullah ibn Mas'ud,
you have Abdul Rahman or father Abdul Rahman,
I saw. And he told him what he
saw.
So Abdullah ibn Mas'ud told him, why didn't
you tell them
count your sins? So they'll
say. Count your you count your. No. Count
your sins.
And they'll give you the guarantee that Allah
will not deprive you of the reward of
your good deeds.
Then Abdullah ibn Mas'ud, what did he do?
Ibn Mas'ud,
he covered his face,
and he went to that circle.
What did ibn Mas'ud say? What did he
say?
No. See what
Muhammad. Muhammad. How quickly
you
perish, oh,
This is what said.
He told them, the clothes of your prophet
hadn't become chattering,
collapsed,
still in good condition.
His utensils are still intact
by Allah,
and his companions are
among you, alive,
living among you,
present.
Either you are upon
deen
and the way
more guided than the way of the prophet,
more correct than the way of the prophet
Muhammad,
more perfect than the deen of the prophet
or you are unlocking the door
of misguidance,
The is locked, and you have unlocked the
door.
You choose.
He put them in the corner.
Either
you have found a way other than the
way of the prophet
better than his way,
or you are unlocking the door for dalala,
misguidance to come out.
What to do? He
said,
oh, father of of Abdul Rahman.
What we meant, something good. We only sought,
and we thought this will be
chev and good for us.
Even the master Oud said, well, come and
we'll eat a little chev, and you'll see.
Not everyone who seeks good,
will have it.
If you want,
follow the prophet of, the prophet.
Follow his.
To not behave anything
differs
from the method and the way of this
and of the prophet or come in. Maybe,
yes,
your intention, you want,
but you'll not get it.
If you want, just follow
the footsteps of your prophet.
As Allah said,
whatever the prophet gives to you, take it.
Whatever he forbids you,
abstain from it. That's it.
Today,
Muslims,
they say,
with our Hasana, this is something good. Who
may what made it Hasana? What made it
good when it is an innovation in the
deal?
That's why Imam Malik has
there's good bibah in Islam,
he is accusing his prophet.
Because if it is good, that means the
deen is incomplete,
and that's why it's accepted, but the deen
has been completed.
I heard Allah
saying, Today, I have
completed your deen.
I perfected your deen, completed my favors upon
you.
And have chosen Islam as a way of
life for you.
Then he said,
what was not part of the deen at
the time of the prophet,
so asallam
It will not be part of the deen
today.
So, yes,
the subha is bigger.
And some might say, but, you know,
Sheikh so and so said this. Sheikh so
and so said that.
Or,
this companion
had a bag of seeds
or stones, bevels to count.
Say?
The ulama, they say what?
There's a rule.
The
says,
The saying and statements of a scholar of
scholars
is not an evidence
they're saying itself.
It needs evidence to support it.
It needs evidence to support it.
Not because Alem so and so said it
is okay.
I say, what my prophet what prophet
said? He said, count your tasbih in your
hands.
They will be questioned.
And for the sake of argument, some might
say, yes. The best thing is you to
count your tasbih in your hand, but it
is permissible to use the
We tell him, I want the best.
I want the best.
And the prophet said,
And the best guidance is the guidance of
the prophet
And he used to count the tasbih
in his hands.
You see, this issue, the subha, came because
of the Suvis.
The sousvids, they invented a car in 1,000,
10000,
5000.
Then they found it difficult to keep a
track, so they
started using the these beads.
Some they have long one,
and they keep just the beads are so
big. How that's how they they they they
move the the beads.
Though, when you read the adkar of the
prophet,
you will not find them like that. So
it is very easy
to count the adkar
on your hands on your fingers. Very easy.
And here, the dikr, the ulama, they say,
there's dikr limited by number
and zikr unlimited.
So the zikr that is unlimited,
I just keep,
making zikr and the Malaika are writing.
Why should I worry about it?
Yes. I keep my my tongue busy with
the.
Why should I worry how many the I
made? How many? I do not worry about
it.
Yes. I will count the as card that
are
mentioned by specific number. I will use my
fingers.
The adkar that are not limited by number,
the malaikat they take care. Don't worry about
that. I hope this is clear to all
of you, my dear brothers and sisters.
It's very clear.
Some beautiful examples that were mentioned.
I just want to say that, brothers and
sisters, thank you all for attending. May Allah
reward you. May Allah make this, heavy on
your skills. I pray that you all benefited.
We will see you all on Monday.
Inshallah, please do note the new time. It
will be from 7 PM UK time. That
would be 7 PM UK time. That will
be starting from Monday.
For your time. Accept it from you. Make
it heavy on your skills. Allow you to
be the beacon of light that you are
and allow that light to make it easy
for you to cross the
with
that,