Salem Al Amry – Lesson 68 Weekly Class Virtues of Islam
AI: Summary ©
The speaker discusses the importance of understanding the language of the people and the context of the message in shaping language and language learning. They emphasize the importance of following clear-cut rules and explicit text and opinion to avoid confusion and mistakes. The speaker also discusses the importance of understanding the language of the people and the context of the message in shaping language and language learning. They emphasize the importance of avoiding loading up on one's deeds and using psychology and counseling to help people.
AI: Summary ©
Brothers and sisters, Assalamu alaikum. And
welcome to our weekly dose
of virtues of Islam with our honorable Sheikh
Sheikh Salim Al Amri.
We will pass the mic and the screen
to the Sheikh Insha'Allah and Sheikh can begin.
Dear brothers and sisters in Islam, today is
our weekly class.
Islam, virtues of Islam, and we are
going through the
methodology
of the
deviant sect
regarding
the names and attributes of Allah
because
many
groups
in the history of Islam
deviated from the
state path,
the true belief of understood and noble jama,
and still they exist even today.
Examples for them are the,
the,
etcetera,
and others.
So they are not
abiding by the belief of Al Asin or
Gema'ah. They are not following
the belief of the 3 generations,
including the 4 Imams,
especially when it comes to the issues of
the names and attributes of Allah
and other issues issues of iman and etcetera.
And the correct methodology
So the true
methodology,
the true
way of understanding
the issues of belief,
the issues related to the grave, to the
unseen,
issues related to Allah subhanahu'ala,
Allah subhanahu'ala's
grave.
We didn't see Allah,
so we cannot
describe Allah subhanahu wa ta'ala.
Even the prophet
on the night of the, he didn't see
Allah.
He said, I saw light and veils of
light. I didn't see Allah.
So there's no way to know about Allah
except
that Allah tells us about himself, and we
accept whatever he tells us about him
himself.
That's why the issues of belief related to
the right, to the unseen,
tog ifiyah, should is totally
bound and dependent
on the revelation.
That's it.
What the revelation says, you have to accept.
There's no room for the intellect here. There's
no room,
because that is beyond the
capacity of our minds and our intellect.
We accept what Allah said. We accept it.
We don't
interfere and try to
interpret them and,
or misinterpret
them,
k, metaphorically
or allegorically.
We have to say, we hear and we
obey
for our lord. You know yourself better than
anyone, and you told us about yourself,
so we accept that.
So you cannot make the *
analogy.
Make Allah
analogous
to us
or his attributes
to make them analogous,
unlikeen
to our attributes?
You cannot because he is unseen.
And the,
they have to compare 2 things that you
see them.
How can you compare something
with something you don't know anything about it?
So to apply the and the analogy
is
ridiculous. It's
unacceptable.
So these deviant sects
groups,
they treated
Allah's
attributes
like the humans.
So when they are reading
what Allah's told us about himself in the
book, in the Quran,
you say no. No. No. No. No. It
doesn't mean that. As if they know
Allah better than himself.
Allah send this Quran,
tongue,
the Arabic language.
And he described himself, and he told us,
these are my attributes.
Who are you to come and say, no.
It doesn't mean that.
Why they are saying this?
Because here, they have a problem.
They started to visualize.
They started to imagine.
So now their minds are full
of images,
mental pictures
of Allah's attributes.
So in order to get read and write
all these images
and pictures from their minds,
they had to resort
to
the
metaphors,
allegories,
and say, these are figurative speeches
speech,
and we cannot check them
in their literal
in their literal sense
because
their minds are now
already polluted,
corrupted,
contaminated
with these images.
That's the real problem.
But Al Asuna, they say no.
We don't imagine like you
because we know
he's not like anything we know.
So that's why we can't imagine his attributes.
But we believe in what he said.
The reality of this attribute, only Allah knows.
But we cannot deny and negate what Allah
said. We cannot rely Allah
We know the meanings of the attributes.
We know the meanings of
these things
in the Arabic language.
So we say these attributes, they suit his
majesty and glory.
Yeah. Not like ours. Very simple.
Because Allah said,
nothing is like unto him, and he's all
seeing
all hearing or seeing.
This
is beautiful.
Ayah answers and closes the chapter.
Whatever comes through your mind, that's not Allah.
You cannot Allah's attributes are beyond your
mental capacity,
and your mind cannot imagine.
So,
they don't imagine like you.
They don't have these mental picture
of Allah's attributes,
but you, the shaitan, played with your mind.
And now
your
memories are full of these images,
so
you want to get rid of them. So
you you then you started negating and denying
what Allah
told us about himself.
That is your your problem. So anyone that's
why they say,
The one who denies
the attributes of Allah,
Why he denies? Because he
and.
He likened
and made the attributes of Allah that like
the attributes of the human being.
So that's why he started
negating and denying and rendering
the attributes
symbolically or metaphorically
or allegorically.
I hope my dear brothers and sisters,
you are following, taking notes, and these issues
are now
clear,
okay,
in your minds.
So
we read
what Allah said about himself.
Just on the same way, you say
Allah exists
and you exist.
You cannot say Allah's existence,
a good existence.
Definitely.
Allah's existence
is everlasting.
He has no beginning, no ending.
Our existence is temporary.
We were not here,
and we are going
to also
leave this life. We are going to die.
No one is going to live forever.
So we are not eternal. We don't have
eternal life here in this world.
So our existence
is temporary,
not like a large existence.
Our knowledge is not like Allah's knowledge. Though
Allah said about
some of his servants, Alim,
Adam, Allah made him, Samia and Basir,
all hear hearing and seeing.
These attributes were also given to Allah. But
no
man,
sensible person,
man with his sanity can say,
oh,
Allah's,
seeing is like mine, or Allah's healing
is like mine. Come on.
Your seeing is limited. Your hearing is limited.
This little organ, the ear, can only detect
certain
with
with
certain
number of frequencies.
A portion
of
the range, the what we call the audible
frequencies.
High frequencies, you cannot hear. Low frequencies, you
cannot.
Animals, they hear the high frequencies
and low frequencies, but you don't.
Your sight is limited.
You can see only to a certain
distance. After that, you don't see.
Allah sees what is beneath, what is under
the earth,
the cast of the earth,
what is in the belly of the earth.
All the treasures in the belly of the
earth, Allah knows and sees.
You don't.
So you cannot compare
Allah's attribute
to yours.
Islam.
So Ibn Mas'ud said,
a group of people
among the Muslims
will come.
So he's talking about his time, about the
Sahaba Sahaba.
They are the students of the prophet, so
they learned the d incorrectly.
So they don't have this problem.
But he is saying about what will happen
will come who will be judging matters by
their opinions.
Yeah.
Not what the revelation
says. What not what the Quran says or
what the sunnah says. No. By their
own opinions.
This is what I think. This is how
I understand it. Who are you?
Hello?
K.
Expect your little gray matter.
So they will be judging the issues of
iman, issues of
Raib by their own minds, by their own
opinions,
which will result this will inevitably
lead to
splitting
and destroying
the teachings of Islam.
And that's why
all these deviant sense and,
if I remain alive,
I have in
my plan
to make a series on the history of
all these deviant *.
So
they are called this.
All these groups, they're called.
The people of
People who follow,
they follow their own whims and desires,
their own. They don't abide by the
criterion,
the.
That's why they are called.
The plural of.
So those who
abide by the analogy
and preferring
the application of analogy
rather than following the text.
You know the qiyas?
Okay.
I hope that you are taking notes.
We know the sources of the sharia, sources
of the deen.
Kitab, sunnah,
riyas, and ijma'ah.
These are the four
sources
agreed upon.
So we take our deen from the Quran,
then from the sunnah, then from.
We apply the.
When do we re resort to
And what is
the Remember.
What does this mean?
I have,
the basic.
Known hukum, known ruling.
This is we call it the, the basic,
the stated
legal ruling,
the original case.
And I know
the hokum of it, the ruling of it,
like hamal,
alcohol.
This is the.
And I know the ruling of drinking alcohol
is haram.
Now I have another drink.
I don't know its ruling.
So I have
known
and I have x,
and I want to find the ruling of
this x.
So I have to compare it to
the
known
item I have, which is the hamar.
This drink, I don't know.
It's ruling.
I know the ruling that hamar is haram.
How about this a new drink? I don't
know.
Then
I have to think,
what is the reason that Allah for that
Allah
will have a kid
alcohol.
What's the reason? What is the cause? What
is
the called the
the reason?
Oh, because it intoxicates.
Okay.
So
any drink
or any
material
intoxicates,
it is halal.
It is haram.
So we
take this drink
and check it. Does it
does it intoxicate?
Yes. It is haram, like the hamar.
All types of drugs
that they intoxicate,
the opium,
marijuana,
etcetera,
because now we made comparison.
We have a reference,
original case,
a known case,
and we know it's ruling.
And now something we don't like ruling,
so
it shares the same effect,
then it will have the same ruling.
Because the,
the cause, and the effect of it
is the same. This intoxicate
and this intoxicate.
So that's the meaning of.
So this a new case,
this a new drink, we call it.
The original case
is called it,
basic. Just like the the
the the trunk of the tree, and the
main tree is the,
the
fundamental, the basic, and the branch
of it
is a branch, faran.
It belongs to the mother, the main tree.
So the
So I have this,
a new case, so I have to
compare it to the original case
and apply the ruling of the original case
to the new case.
That is the triage.
And this
process
is called
this,
is called triage or the application
of
analogy.
But we only resort
to the
in the absence
of a clear cut
evidence,
there's no
known
ruling for this new drink
or new material,
then
the ulama, they will refer to the.
So they will look in the sharia.
This new thing, where does it fit? Is
there any ruling similar?
Any material has the effect of this one?
Yes.
What does this material does? It intoxicates.
It makes you lose your consciousness.
Okay.
So just like the hammer.
So the ruling is the same.
The ruling is the same.
Smoking.
What's the ruling of smoking? So the ulama,
they will look
to the principles of sharia, what the sharia
says.
So they will ask the doctors,
What does tobacco do to the body, the
cigarette?
The doctors will tell them
smoking does this because it is a male
cause of cancer, lung cancer.
Bruin? Yes. Bruin.
So it is haram
smoking. Why?
Because the hadith says blah blah blah blah.
There is neither harm
or no reciprocating
harm.
So this
cigarette,
tobacco,
causes damage to the body.
It harms the body, so it is harm
prohibited.
Yes.
In the beginning, when the
tobacco came to the Muslim world,
early Muslims,
they were reluctant
because they didn't know
the
effect of it
on the body.
So some, they would they said it is
Makru. Should we avoid it? But now no
one will say it is Makru.
It
is Haram,
because it has been proven
that
it is harmful
to,
to your health
and to your lung, and it will
cause cancer.
So anything that is harmful
and is going to harm your health, it
is haram in Islam.
It is haram in Islam.
So the
will be you resort to it
when there is no
evidence clear on this matter.
So then
you use the text
there in the Sharia,
and
you find
the ruling for this new thing,
see what does it do to the body,
then you look to all the other
principles of this area,
and you see where does it fall under
which category, and you apply the ruling of
that. So the only
resorted to
in a limited
cases when there is no
explicit evidence
for this particular
issue.
So here, Abintaima is telling us,
preferring
the application of analogy and following the analogy.
When you have clear cut text
and proofs,
why do you leave the clear cut explicit
proof
and you follow the and apply analogy? Why?
You know that you resort to analogy when
there is no evidence, there's no,
explicit proof and evidence, and now you have.
So this is shows that you are not
following
the truth. You're not looking for the hap.
You are just following your whims and desires.
That's what what he said.
That you following and abiding by analogy.
While turning away
from the clear
So you prefer the
and apply the
and you reject and turn away
from the clear cut rules and the clear
cut and explicit texts
and azaar a hadith,
This is only the methodology.
This is the methodology
of the heretics.
Imam Shabi said,
said,
So he's addressing
the deviant sects,
telling them,
you were ruined and destroyed
because you
because
you deserted
you deserted
the Hadid, the the sunnah, the narrations.
You deserted them.
That's
true, my dear brothers and sisters.
When you read,
Unfortunately,
many of us
k.
Who claim that they are following
the way of the salah, the way of
the 3 generations.
They don't read the books of the salaf.
This is a fact.
So my advice for you,
if you know Arabic,
read in the books
of because the books of, they have the
real end
because you'll find the full of proofs.
Ayat and Hadid. Ayat and Hadid. Ayat and
Hadid. What else do you want?
What else do you want?
Well, if you open the books
of the people of
misguidance,
I'll be damned.
You hardly find
the ayaat and the adhiyah.
You will
read a chapter, and you you wish to
come across Hadith.
So that's what the Sheikh Mohammed is is
telling them.
Because if you
read
the sunnah of the prophet
Why? Hidayah.
Because the sunnah
explains
the Quran.
Revelation
from Allah.
The prophet doesn't speak out of his
desires, his own desires.
He follows what is inspired to him,
what's revealed to him.
The prophet
gives you, take it. Whatever he forbids you,
abstain from it.
Read.
Read the books of the sunnah.
Read.
Finish
all these books of the sunnah.
Read Bukhari. Read Muslim.
Read the books of the sunnah. Read the
Masanid.
Read. Read.
So you become rich.
You you enrich your knowledge
with the wahi,
with the kitarasuna.
Not that you waste your time
and you go
studying
philosophy.
You wasted your life,
your prime youth,
and you are reading doubts, doubts,
Different schools, different
opinions of philosophers
based on speculations,
and you leave
the wahi, the revelation,
the guidance
from Allah subhanahu wa ta'ala.
If you
do that,
the result is known
What will happen to you? Because it happened
to many before you. Imams.
It happened to Hazani. It happened to
Razi. It happened to,
Karastani.
It had been to Juwaini,
Abu Hazar Lajani,
and they were genius.
So don't tell me that
your mind is bigger than their own minds,
or you are more intelligent
than
than them.
Well, I'm not.
So you were ruined and destroyed because you
deserted
the Azar and preferred analogy to the Hadith.
Also, Imam Shulai said,
in the sunnata
In the sunnah, verily, the sunnah
of the prophet.
And, you know, the sunnah is what
the approvals of the prophet.
The
sorry. The sayings of the prophet,
the actions of the prophet,
the approvals of the prophet,
and the things
that he did not do in spite of
the need. So the sunnah of the prophet,
4 types.
How many types
of the sunnah? 4.
Sunnahawliya,
the oral sayings,
and that's the ahadith. Yeah. The the prophet
said the prophet said, so I'll tell him.
This is sunnahawliya.
Then you have the sunnah fairliya,
the actions of the prophet
The prophet did this, and the prophet did
that.
Then you have sunnah taqiriyya,
Sunnat
Taqiriya,
the approvals
of the prophet.
Something happened in front of him, and he
approved of it of it. He approved of
it.
And then we have Sunnat alkiyah.
Sunnat
alkiyah.
The prophet,
he did not do
he left certain things
in spite of the need, and I'm going
to give examples.
Sunnahawliya,
the prophet said
this.
Or the hadith, they follow this saying of
the pastor.
They said.
Play as you have seen me play.
When
Whoever invents anything in our deen, in our
matter, does not part of it will be
rejected.
These are sayings.
Then you have his actions,
like the salah.
He played in front of the Sahaba.
So they saw him
making gurukur, making sujood, and, oh, and the
Sahaba,
they
related
and
conveyed what the the way the prophet
played.
Come. He told them the Hajj.
So they saw him making,
making. It's,
throwing the stones, the pebbles at the Jamarat.
Hey. These are actions of the.
Then you have
The something happened in front of him, and
he kept quiet about it,
which means it is permissible.
Otherwise, he would have
corrected that person.
The prophet will not keep quiet
while seeing something wrong happening
in front of her.
Someone doing haram.
For example, the ulama, they give always example
that eating
the the
a is a type of reptiles.
Type of lizards. Big one.
So
it was the sunnah of the prophet
always to ask
about food.
If there is something in you, so he
asked,
who gave it to us? Where did we
get this?
So there was this lump roasted
and there on the table
in front of him.
So he asked, what is this? They said,
this is a that was brought from Najd,
so he didn't touch it.
Happened to be there, so he asked the
prophet immediately.
Is it haram? He said, no. It's not
haram, but I don't like it.
Khaled said, I
pulled it. I dragged it. I took it.
I started eating it in front of the
and the
was watching.
So eating
is halal, but the prophet
approved of it.
Another example
of the private approvals
is the Coitus Interrupters.
Coitus Interrupters,
it is
for a man to
* outside
when he is fulfilling
his biological
needs,
so he will
*
outside.
And they do this to avoid pregnancy.
So it is a way of contraceptives
in those days.
Even today,
it's still
effective.
But on one condition, with the,
the consent of the wife.
So a husband cannot * outside
without her consent. If you said no, you
have no right.
So Jabal bin Abdullah
said,
We used to practice coitus interrupters
while the revelation was coming down,
which means
Allah knew about it, and he didn't say
anything about it. Our prophet knew about it,
and he didn't say anything about it.
Had it been haram, Allah would have prohibited
it.
So the prophet
he sanctioned that. He approved of it,
providing that the wife agrees.
So this is an approval of the prophet
So we have 3 types mentioned.
The saying of the prophet
actions, of the prophet
or
the approvals,
and finally, the 4 types, sunnatalkia,
what the prophet
did not do
in spite of the need. For example,
the prophet
he did not make adhan for the eclipse
payer,
Though there was a need to inform the
people to come to the,
but there's no Adan
for the eclipse, Salat al Khusuf or Khusuf.
No Adan.
If someone now comes amidst adhan
for the
eclipse prayer, whether it is lunar or solar,
this is bitter because the prophet
did not make adhan for it.
The
prophet did not make adam for the salah
of.
No adam.
So if someone comes now make adam for,
this is
because the sunnah is to leave the
The sunnah is to leave the agan
for the
Eid and for the eklesh parents.
The prophet
he
buried many
Muslims.
K?
He did not make Adan in the grave
or because
some Muslim countries,
when they lower the body, someone will come
down and start,
telling the deceased,
oh, son of so and so, and he
would only mention his mother.
The same
son of so and so, and he would
mention the mother's name.
Why do you mention the mother's name? Because
they say, we are sure he is the
son of his mother.
And they they quote another
fabricated
narrations that people on will be called by
the names of their mothers,
which is not true. People will be called
on the with the best names,
the names of their fathers.
So this person will come down and start
telling the deceased,
oh, so and so,
don't be frightened
There are 2 angels are going to come
to you,
and they ask you about your religion. Say,
my religion is Islam.
My prophet is Muhammad.
Okay,
telling him what to say as if he's
going he will be able to answer
the 2 angels
if he was not leading
pious and righteous life.
This practice is bitter
because the prophet he buried many of the
Sahaba.
He didn't do that, and none of his
Sahaba did that.
So the Sunnis to leave these things.
The prophet never read the Quran in the
graveyard,
Yaseen, and as as many people do.
So the sunnah is not to read Quran
in the graveyard
and not to make
in the in the grave.
And if someone said the prophet said,
dictate and
to the the dying men of you
or your the deceased,
which those who are dying dictate to them.
Ask them to say.
That is before they breathe their last.
Before they die,
we tell them, say,
because we want them
the we want the last words they uttered
is the the kalima,
the shahada.
Because the prophet
said,
He
whose last words were,
it will be
enter the jannah.
He will be granted admission to the Jannah.
Not after
he he passed away. No. When he's dying.
And that's why they say,
we ask him. So if he says,
we keep quiet.
If he started talking again and saying something
else, we repeat because we wanted
the last words.
Okay. These are the last words that
that come from his mouth or her mouth.
So it's not approved
for you to go to the grave and
then start saying I'm making to him,
because that is and the
prophet never did that.
So now you know the different types of
the sunnah.
Also,
if you come across 2 narrations, 2 hadith,
one is
saying oral
narration
and the other, action of the prophet,
and there is apparent
contradiction
between the two. Which one should you follow?
The ulama, they say,
we follow the
oral one,
the because
the action
could be sometimes
something
special, peculiar for the prophet
for him.
So we follow what he said,
not what he did if there is an
apparent contradiction.
But if there is no contradiction,
no issue. No problem. But in case there
is this apparent contradiction,
then
the sunnahawliya
have will have more precedence
over the the the actions of the sunnah
for Aliyah.
So here,
imam Shura'i said,
The sunnah of the has
more precedence
over your analogy.
The sunnah comes before your analogy.
The sunnah is more important
than
your your analogy.
So follow.
Just follow the sunnah.
Do not invent
If you do the this,
lent a little.
If you follow the sunnah
and you leave
the so
the is only
used
when there is a necessity.
The ruellah, they say, you know the first
one who used the
Who's the first one who used
the
They said Iblis used the
shaitan.
He's the first one who used the
When Allah commanded him
to prostrate it before Adam,
he refused. Why?
Because he used.
He compared himself to Adam.
And he concluded
and created from the fire,
and he's created from the earth, the mud
clay,
so
I'm better than him.
So he used this,
and Allah cursed him.
I am better than him.
I'm better than him. You created me from
the fire, and you created him from the
mud,
from the earth.
So he used the ps.
And as soon as most certainly, I I
can guarantee
that you will not go astray
if you follow
Al Asar, if you follow the narrations, if
you follow the sunnah
of the prophet
Also,
among
the
the characteristics
of the people of Bida,
Bida
So they rely totally
on and
regarding the attributes of Allah
and the other issues of the belief.
This is
one of the main
traits and characteristics
of the deviant saints
that will enter into you.
My dear brothers and sisters,
When we
communicate,
when we talk,
we use languages.
Languages are made of
sentences.
Sentences
are made of words.
Words are names of things.
I hope
this is clear to you. So when I
talk to you I'm using articulating
and uttering,
okay, words.
These words,
they have reality in the outside world.
The word is linked to something there.
I say
tree.
Ah, tree.
Where is he?
He's under the tree.
Oh, tree.
Okay. So tree now
is an object.
K.
And the word under,
preposition.
So he's under the tree,
sitting
in the shade of the tree.
So the words
are linked to objects,
to realities,
to things that exist outside the mind.
This is the nature of any tongue, any
language.
So the basic rule
is that words
are linked
to objects
that exist.
So they have real meaning.
The words they have real meaning.
So when I say tree,
I have this now
image
of of the word tree.
I know it.
That's why when you are teaching your child,
the books of children are full of
pictures
Pictures.
A
apple.
Oh, apple. Apple.
Okay. So now the baby.
Apple
means this fruit. Okay.
B, book, this one.
C, cat, this animal.
So the words, they reflect the realities
object.
So the nature
of any language
and the words
should be taken
literally,
literally.
This word means that.
Otherwise,
we will not be able to communicate with
each other. We'll not be able to communicate.
Where did you park your car? Under the
tree.
Okay. I have to go and see the
tree and see park your car.
But if I say, no,
he meant by tree. I don't know. Maybe
he meant the tree,
the
the parking lot.
So we'll not be able to communicate.
If I tell you,
I'm going to send my brother who is
going to receive you at the,
train station.
You know, my brother is going to receive
you,
and you know my brother. So you will
be looking for my brother.
You
will not say, oh, he mean
his well, he said his brother, but he
meant his son
or he meant his
friend.
Oh, my brother.
That's how we can
communicate and understand.
I will meet you at 7 o'clock,
not at 10.
So
when we talk
any language, we have to take
all
these statements,
the sayings of the people, understand them
literally,
not
figuratively,
allegorically.
No?
I tell you, I saw a lion today.
Okay. I can understand.
You passed by the zoo.
I know the word lion means that animal.
Have you seen a lion in a lion?
Oh, yes.
Hyena. Yes.
I went on safari, so I saw all
these animals.
But if I tell you now,
today, I met a lion,
and they had a conversation with him.
And then we
had a cup of tea, and
we had nice conversation.
And
so now you you will understand that I'm
talking about a brave man
because this lion
the lion in the zoo will not,
have conversation
with you, will eat you.
K? Will not sip a cup of tea
with you
and had and have a conversation with you.
So
because I now from the
context,
from the context,
I understand.
Oh,
conversation,
cup of tea. So these are indicators
telling me that the man is talking metaphorically
metaphorically,
figuratively,
allegorically,
not literally.
Because of the context,
these are
indicators.
K.
She is
she's just she's she's the full moon.
She is
a butterfly.
She is so graceful like the butterfly.
Sure. She's not a butterfly,
but her movement is so graceful.
Her face just like the moon when it
is full.
So
these are
words, indicators,
which will force me
to render the text metaphorically.
But in the absence
of these,
what we call
Quran context,
the text has to
be rendered,
understood
literally
literally.
So keep this in mind
because this
is very important to know, and we are
going to need it
in the coming session.
So as a rule of thumb,
when you
are
reading
books or
listening to anything,
see, as a rule of thumb,
conversations,
writings,
everything should be understood
taken in the literal sense.
And listen until
there are indicators,
there are
Quran.
The context tells me
that
you cannot take the
text literally.
You have to understand
it metaphorically.
May Allah subhanahu wa
ta'ala encase our knowledge in the deen, and
may Allah subhanahu
wa ta'ala guide
all of us to the Haqq Amin, and
may Allah unite our Haqq on the truth
and our hearts on the truth, and may
Allah unite our ummah on the heart, and
may Allah
save
us from going astray.
May Allah
forgive us
for our faults and mistakes
and ignorance, and may Allah bless us with
the beneficial knowledge
and righteous deeds.
May Allah reward all of you, my dear
brothers and sisters, immensely
to your patience and attendance.
Brothers and sisters, as always, this now
the question and answer session,
Kindly send in your questions if you have
them.
We prefer that you ask them verbally.
However, you are more than welcome to send
us
the questions in written form, and we have
received some already, which we will begin with.
Okay. The first question, Sheikh.
I was gifted a masala tea,
which has nutmeg in it.
I'm aware that nutmeg is prohibited.
However,
some say it is permissible to drink
this or any food as it contains small
quantity
and is mixed with other ingredients.
Should I throw away the tea?
Also, how do you explain to those that
say that,
will mean that the tea and coffee will
be prohibited due to containing caffeine?
No. Because you see this, particular
stuff,
if you take
a lot of it, it will intoxicate.
Well
and the hadith says,
what intoxicates
in big quantities,
it is haram in small quantity.
For that reason,
those who are saying it is haram based
on this hadith, and
and it is a fact that
it can cause intoxication.
So a Muslim should avoid it and should
not
put it in food or drink, etcetera.
Stay away from it.
And
the the prophet
said,
leave what you doubt
to that which you don't doubt. Next question,
please.
The next question.
A local sheikh
relies mostly on his mind and Quran and
some few Hadid
from Bukharian Muslim.
He claims that Allah ordered us to use
our intellect in understanding his laws.
Is it advised to learn from such an
individual?
First of all,
this sheikh, has to be approached by people
of knowledge to explain to him
that, you cannot just keep
relying
on your
mental
faculty,
your intellect, your mind,
because
Allah subhanahu wa ta'ala,
the main message of the prophet
and the mission and the task
is to explain to us
to teach them the book, to teach them
the hikmah, which is the sunnah.
So the Quran
needs the sunnah
to be explained.
That's why they the Quran and sunnah, they
go hand in hand together.
Without the Sunnah of the you'll
not be able to know many things
in the book of Allah.
You say just,
I have intellect. I have mind. I can
use my mind to understand the Quran. You
cannot.
Because the Quran, Allah says,
establish the salah.
Now can your mind tell you how to
pray?
No.
How many rakas I should pray?
Well, teach me from the Quran,
And this shows
the
the misguidance
and the deviation of those who call themselves
Quran Yun in the subcontinent,
Pakistan and India.
So all you follow the Quran? No. You
don't follow the Quran.
Because the Quran tells
you whatever the prophet
gives you, take it, and whatever he forbids
you, abstain from it. So you're not following
the Quran. You're following your own whims and
desires.
So it is the sunnah explains to you.
That's why they say a sunnah
to what has been summarized.
The sunnah gives you the detail.
That's
a command.
What are the details?
The explanation,
it's in the sunnah. Pray as you have
seen me praying.
So you believe it used to come. Reform
wudu in front of the prophet the prophet
and he prayed in front of the prophet
and the prophet
told to the sahaba the wudu, told the
sahaba the salah.
The sunnah.
It limits the absolute text.
A text is absolute,
unlimited.
It limits this text,
the meaning of it.
Allah
says,
the thieves, male and female, cut their hand.
Where should they cut their hand?
Which part?
Cut the arm, come from the elbow,
the whole organ,
the whole limb?
The sunnah says no from the wrist.
So
it made the meaning so specific.
So without the sunnah, you'll not be able.
You'll not be able to know the
and the ruling of the zakar. I add
to zakar. How much?
What's the zakah of gold? What's the zakah
of silver?
What is the zakah of the cups? What
is the zakah
of the livestock?
A
sunnah
makes the general text specific.
It specifies
the generality
of the text.
The text is general,
So the sunnah comes and makes exceptions
and exemptions.
Like what Allah
says in Suratul Naida.
All dead animals are made prohibited for you.
If you follow the Quran
and you are ingenious
and intelligent, tell us.
That means all types of dead animals are
prohibited.
But the sunnah came and said, no. Not
all dead animals
are prohibited.
Fish is halal.
You eat the fish.
No need to of slaughtering the fish.
Locust, the prophet
said,
Two types of dead animals are made lawful
for us. Fish
and the locusts.
That's halal.
And 2 types of blood, liver and spleen.
They're blood.
Now the Quran says,
were done.
So the sunnah came and made exceptions.
All types of dead animals are haram except
the fish and the locust,
and all types of blood are haram except
the liver
and spleen.
The sunnah comes with a ruling that is
not in the Quran,
not in the Quran.
Can one
marry
a woman
and her auntie,
maternal aunt or maternal aunt?
No.
Is this mentioned in the Quran? No.
But as mentioned, the sister. 2 sister, you
cannot.
But this is mentioned in the sunnah.
So this
sheikh needs to know,
and people, they have to explain to him
that you cannot say
the Quran is enough for me.
The Quran and the sunnah
of the prophet
But if he says
only the Quran,
then
no doubt
is not on the right track, and people
should not learn from him
because he will mislead them. I hope this
is clear to the questioner.
Alright. It's clear, sir. We go to the
next question. If it's not clear, of course,
the questioner can send another message back inshallah.
Alright. We go to the next question.
The next question is,
can a woman offer
or approach
a man
whom she has admired?
The answer, no.
You don't.
In Islam,
it's the man
who
asked for the hand of a woman, not
the woman to ask
the hand of the man.
K?
Because in Islam, we have our own system.
A Muslim is so valuable,
so dear,
so precious.
So it's the man who will come
through the proper channel
with the family
and ask for her hand.
We don't have in Islam
dating,
seeing him,
talking to him. No.
Because that leads to
haram,
and this is the beauty of Islam.
What leads to the Haram is Haram.
The means that will lead to the Haram
is Haram.
So in Islam,
any means, any avenue that will lead to
the Haram is blocked.
Any way will lead to the haram is
blocked.
That's why in Islam,
no free mingling between the opposite *
because free mingling will lead to the haram.
No privacy or privacy,
a man and a woman chatting,
sitting together.
The third person will be the devil.
That's why in Islam, a woman should not
travel without,
without being scorched in the company of
a male
member,
like a bodyguard to protect her.
Because when she if she's traveling by herself,
the chance that she will be
her rest is high.
K? And women are weak.
This is the nature of women.
And men are hungry wolves.
This is a fact.
A man sees a woman.
He tries to
come next to her,
praising her. Wow. You look gorillas.
You're so beautiful.
What a nice dress.
What a nice hairstyle.
He would say, oh, thank you.
He don't know what he's after
and what he wants.
Even you are
you are traveling with,
alone and maybe have your baby
with you,
And he's next to you, this hungry wolf.
The moment the moment it takes the plane
takes
off,
they will look at you and smile,
and he will look to the baby. Oh,
cute baby. And he will start playing with
the baby.
But that is the way to start the
conversation
with you. Come on.
So Allah knows us. Allah knows.
So my dear sister,
when Allah
puts all these
barriers and precautions
for your own safety,
for your own safety.
How many girls,
they lost their virginity?
Come on, baby.
He
promised her,
I love you. I will marry you.
Trust me.
And then he after
getting what he wanted,
he kicks her and say, get lost.
Do you think
I will marry you? You came out with
me. You will go with another man.
So
so in Islam,
it's the man who has to come
through the proper channel.
Come to your family
and ask
for your hand.
Not you ask for his hand.
And he has to come through the proper
channel. I always say,
the one
whose honest will come through the door, the
one who's dishonest
will come through the window.
So who breaks windows, and who comes through
windows?
Thieves.
Thieves.
So if he's honest,
he will approach your parents.
Well, Sheikh Hayam al Rivet,
I don't have parents.
Well,
then
the imam of the masjid.
That is your wali.
That's why
we have to take care of our sisters
who became Muslims.
K?
And we help them
to get married,
and we help them to
find out whether this,
brother is a good
partner for her or not,
but don't
start dating
and meeting
with men.
This is my advice for the questioner and
for all the sisters.
I hope this is clear to all.
Be careful, my sister. Be careful.
Men are hungry wolves,
as
a poet said
in Arabic.
The meaning,
men who are looking lustfully at women.
They are just like dogs.
They are lust just like dogs.
Going around
in piece of flesh.
If there is a piece of meat here
and you are sitting
next to that piece of meat,
the dog will make long circles,
sniffing and to find a chance to *
that piece of meat. But because you are
sitting there,
it will not come near to you.
But the moment you turn your face away,
you leave that piece of meat alone,
the dog will * it and run away.
Men, they are like that.
They are just like the dogs going around,
piece of flesh.
Then the
poet
said,
If
these
pieces of meat, this piece of flesh is
not protected by the lions,
of course, it's spoken metaphorically
here,
the dogs are the men,
that piece of flesh
are women.
So you say if women, that piece of
flesh and that meat is not protected
by the lions, lions means the
the the guardian,
your family, your brother, your
husband, etcetera,
to protect you. So he said,
the lions are sleeping,
and they're not protecting,
okay, that meat,
then that meat will be flea and will
be eaten
cheaply
cheaply.
And I remembered now another story,
a woman
in the Hajj, and she was beautiful.
And there was a a poet known in
among the Arabs that he always,
harassed women, and he talks to the women,
Umar ibn
Rabiya, a poet.
And this is in Hajj.
During the days of Mina,
she went to stone the Yamala.
So
he accosted her. He approached her,
started talking to her.
He told him, fear Allah.
This is Hajj, and we are in the
days of Mina. Hajj.
He didn't listen.
He continued talking to her.
Then she went back
to
the group of the Hajjaw
whom she came with.
The next night, he waited for her
and did the same thing.
3rd night,
she told her brother,
come along with me.
The moment he saw,
her brother, he ran away.
He ran away.
Then immediately she said,
You see the Arab women.
K. They
they are poetess.
Immediately, when she said that,
she
amplifies,
and she said
these two poetic verses.
She said, the dogs attacked.
The one who doesn't have liars to protect
him, the dogs will attack him. Dogs here?
Those
hungry wolves,
men.
The
body.
But the these dogs, when they see the
lion, her brother is the lion now.
They run away.
They run away.
So that's why, my dear brothers and sisters
and the sisters,
when Allah
put all these
precautionary
measures for your own safety,
not limiting your freedom because this is how
how they brainwash you.
What?
I have to travel with a man.
I am free.
I am matured. I know what is good
for me.
Who brainwashed you?
The kafar.
Because
they want
you to fall
and become a victim
and easy pay
for the hungry wolf. That's what they want.
That's why you see.
Oh, why?
In these Muslim countries, women, they have to
cover up from head to toes. It's none
of your business.
Because people, they care for their families,
and they protect the modesty and chastity of
their women. Not like you. You have no
sense of shame.
And man is kissing your wife.
It's okay.
She's totally
unrest
with the yeast string and
come on.
And then you dare
to talk about Muslims
who are protecting the woman?
And then you find ignorant women. We want
freedom.
What do you want? What do you mean
by freedom?
You want to get rid of your hijab.
You want to
expose your body
to everyone. That's what you want?
That's what you that is the freedom you
you you are
coveting and
yearning for?
So my dear sisters, wake up. Wake up.
May Allah protect you. May Allah preserve you,
and may Allah make it easy for those
who are not married yet to get pious
and righteous partners. I mean,
Next question, please.
The next question, Sheikh. Why did the prophet
marry more than 4 wives?
What reasons can you give?
Why not?
My question to you. Why not?
What's wrong with that?
This is my question. What's wrong with it?
Who said you're not the only one?
Who said that?
And then I asked the question, are you
Muslim?
Are you
Christian? Are you a Jew? Are you an
atheist?
What are you?
Tell me. I want to know about you.
Who are you?
Are you Christian?
Are you a Jew?
Yes.
They say if you are
in a greenhouse,
you don't throw stones at the people
because your house can just be smacked easily.
What your book says?
What does your book, the Bible, say?
The prophets in the Bible, how many women
they had?
How many women they had? The Bible.
Tell
me.
Solomon, so the imam said,
I
will sleep tonight with a 100 women,
and all of them will conceive.
But he forgot to say
Only 1 woman conceived,
and she gave birth to half of a
child
because he said a 100 knight
who will be fighting.
So if you read your bible,
the prophets of Allah in the bible,
they had many, many wives
and concubines.
So you have no right to talk about
prophet Muhammad.
That's number 1.
Number 2, it's halal.
Number 3,
there is reason,
hikna.
Because the prophet,
the first wife he married
was older than him, our mother Khadija,
and he remained only half in one one
woman.
Only when she passed away, he married other
women.
And if you study
each one,
you'll find
Hikma behind it.
Hikma with
or
Musalama or Sauda.
They were not young.
The only one that was virgin was Aisha.
All they were divorcees
and widows.
And then Allah
told his prophet
only this number of women.
If they die,
they cannot marry others.
For each one of us, he can marry
4,
and he can carry on.
If these 4 he divorce, he can marry
another 4.
K?
K. They died, you come and another 4,
more than the prophet.
So
these doubts that the non Muslim, they keep,
bombarding you with,
turn the table
turn the table against them.
The papa sallallahu alaihi wasallam, he got married
with more than after the death of Khadija,
when he's now
above 40.
About 40.
Normally, a person,
his sexual drive below that before that,
but Allah subhanahu wa ta'ala for hikmah. And
this is the beauty about our Islam.
Islam gives pragmatic
solution.
We tell them now. Okay. Listen. Hold your
whole seats.
Statistics tell us women
are more than men.
You, Europeans, okay, non Muslims.
What is the solution for this surplus number
of women?
If we take
every man from among you, he will marry
1 one woman.
What to do with the surplus number of
women?
What is the solution? Give us a solution.
What to do with this number of women?
They have desires.
They have feelings.
They want to have children.
What to do?
Do you have a solution?
Or you can say, well,
they can
there's no problem. They can have
free * and,
fulfill their desires as they like.
So
you make them suffer.
You deprive them of leading
modest
life.
You deprive them of having the right of
becoming mothers
Because you don't want to marry more than
1. Why?
But in Islam,
assume now. We have this community.
The population, 3,000,000.
2,000,000 are women.
So you have no solution
for 2,000,000
because you are saying 1 man, 1 woman.
2,000,000?
Surplus.
No solution for them. No. Then you have
no answer. Islam said no.
You can marry them.
A man can marry him up to 4.
So this is a pragmatic
solution
to solve a social problem.
What is better for a woman?
K?
To have
decent life,
family,
husband,
takes care of her, looks after her,
or to be a mistress?
Which one?
Mother,
wife,
or a mistress?
And then you dare
to talk about Islam, about will it give
me an Islam?
Come
on.
So as Muslims,
raise your heads up and be proud
that this Islam,
Islam,
mercy for mankind,
addresses
all their
social issues and propagates.
I hope this is clear
to the questioner.
Charlotte, it's.
We go to the next question.
My daughter has music class at school. I'm
trying to get school to stop her class.
What should she or I do in the
meantime?
Would you mind repeating? Muse,
music class, is it? Yes.
The the daughter has music class in the
school,
and she is trying to get it stopped.
But what should she do in the meantime?
Okay.
You you approach the
the the school, the the headmaster, and and
say,
I am a Muslim, and
music to us is haram. And, I don't
want my daughter
to to attend this class.
K?
If that is possible.
If you can move your daughter to Islamic
school,
that is okay. Or you're homeschooling.
This is a problem
of people they are facing in the west.
Right?
Because the whole system
is not Islamic.
In some schools,
I I read
in,
without mentioning the country,
the, the girls, they have to swim
with the boys
have to swim with the boys.
In that case,
what do you want?
As Muslims, we have to choose
between akhilah and the dunya.
We have to choose.
And that's why my dear brothers and sisters,
and they I have to be frank with
you.
K.
The priority
is your dean.
Top.
When your dean is at stake,
don't stay.
Save yourself
and save your family,
and try to find any place where you
can.
Protect your family, protect your children.
Don't continue
having that complacent,
luxurious
life
at the cost of losing your deen
and losing your children.
May Allah protect you
and preserve you,
and
this is the problem of
the Muslim minorities
who are living
in the west.
Next question, please.
Next question.
My question is, I have seen some people
eating a drug called.
It's a true wool
leaf like drug,
that is usually had have eaten in Yemen
or Somalia.
Is this drug haram?
This is the part, and the part
in the beginning, people just
consider it like the,
like tobacco, macaroon, and things. But now, they
are saying it is haram.
Okay? Because
a person who uses this card,
he will become an addict.
Yes. He might not
lose his consciousness,
but he will become an addict.
So he will
buy this type. It is like, like, you
know, like the rajesh. It is a type
of, like,
green
leaves.
Okay?
Though his family are
hungry, they want food,
but he will not buy food for his
family. He will go and buy the
part
because now he is an addict to it.
And there are many social
ills and effects
and consequences
negative consequences
on the family.
So for that reason, the ulama
considered
part as haram,
and the Muslims should avoid it. Next question,
please.
The next question, Sheikh.
Assalamu alaikum. A sister is preparing for Hanukkah.
Part of her preparation
is to go to a parlor to have
hair from her private areas removed by a
professional.
I thought this is not allowed
that we,
thought this was not allowed that we must
do this ourselves.
Is this incorrect?
No. In,
if the,
the beautician,
okay,
is a Muslim, and there are Muslim
who
are beauticians.
Okay?
So you take the bride to to this,
salon,
and they will do her hair and
her nen, all that stuff.
This is permissible.
It is permissible if she's a Muslim.
Right?
K? Or some people, they bring the the
beautician
at home,
and she can,
prepare the the bride to look you know,
This is her day, wedding day,
to look, presentable
before her husband,
So this is not haram. But if the
beautician is a non Muslim,
then it should be avoided. Then
the family, they should,
play the role of the beautician or or
try to find a Muslim,
beautician who's a Muslim.
Because,
a Muslim should treat the couple woman as
a man
as a man.
See?
This is how
the ruling in Islam.
The ruling in Islam,
a careful woman,
the way you treat her, like a man
who is not a.
So you don't show your hair. You don't
remove your scarf in front of her, etcetera.
Just he's she is just like a man
who's not a.
And the other man, they
explained. They said the reason because this careful
woman
can describe
you can describe you and to others to
other men.
So that's why you treat her just like
like a man. I hope this is clear
to the questioner.
Charlotte, it's Klisha who will take this one
final question.
Islamic psychology and Islamic counseling is becoming very
popular today.
They mix psychology with Islam. Is this something
good?
Yeah. Psychology
can be used
providing that,
I mean,
it is based on real the
facts on facts.
So as a tool to help,
okay, those who are psychologists or psychiatrists
or Muslims.
And then you can use the
other tools. You can use the
many,
a hadith and many ayaat because a person
who
is, having
psychological
issues.
The Quran is the best cure for that
because that is how
the the the heart
will
connect with the with the
with the speech and kalam of Allah.
I
read that the doctor in America, Muslim,
he treats the non Muslims with the Quran,
those who have
psychological issues.
When they listen to the Quran, they feel
it is soothing, and it is true, soothing,
because that's what Allah said.
That this Quran,
It is a cure
and mercy for mankind.
So if you are a Muslim who is
a psychologist or psychiatrist Muslim,
okay, you have the Quran, which is the
cure, shifa,
and brings this peace of mind.
When you read the Quran, you see the
immediate
immediate impact and effect on the person,
So there's no harm,
okay, to use
what you studied as in psychology.
Okay?
And, also, you
benefit
benefit from the book of Allah
and the sunnah of the prophet
I hope this is clear to the question.
That was clear, Sheikh. And with that, we
come to the end of today's session.
Would like to conclude.
May Allah bless you, protect you. May
Allah elevate your status in this world and
in May Allah
keep us to remain
steadfast on this beautiful deen,
the deen of Islam, and make us die
upon Al Islam. Ameen.
May Allah
unite
our. May Allah
guide our hearts
and unite our hearts upon the truth. Ameen.
And may Allah reward all of you, my
dear brothers and sisters, immensely for your dedication
and for your
presence and for your
attendance. And may Allah
accept our deeds on your deeds
until we meet
in the coming session. I leave you in
Allah's company and protection.