Salem Al Amry – Lesson 69 Weekly Class Virtues of Islam
AI: Summary ©
The speakers discuss the use of deviant sex in understanding Allah's name and attributes, as it is a way to reject the explicit meaning of the text. They stress the importance of understanding the religious text and its use in language learning, and stress the need for context in text to determine the right time to read. They also discuss the importance of understanding the meaning of "has been" in various context, including the use of "has" and "will" in the language, and the importance of praying for the sun and theowned opinion. They also stress the importance of protecting children and the power of the glory of Islam.
AI: Summary ©
Can you hear me,
Yeah. I can hear you loud and clear.
I believe today's topic is manners,
and,
I will let you get started with that.
My
dear brothers and sisters in Islam, today is
our weekly class.
Islam,
virtues of al Islam.
And we are discussing
the methodology
of the deviant *
in understanding
Allah's and
understanding
the
attributes,
the
names and attributes of Allah subhanahu wa ta'ala.
These deviant sects,
like the,
like the
sharia, etcetera.
They have their own methodology,
and we went through
many of the characteristics
of their methodology.
And today, we continue.
One of the characteristics
of the
methodology of the deviant sect,
What does this mean?
They depend totally upon
the which actually we are going to know
what's the meaning of.
The which they call
it actually, it's not
because
they misconstrue
the real meaning of the text.
They
misconstrue the purport
of the text,
what the text conveys.
That meaning,
they just
throw it away and
replace it with another
meaning, which
the text doesn't support.
And some of them, they also
besides
what they call
when
it is not. It is rather,
or they change totally the meaning.
It's the tateel, and tateel
means they
say
the names of Allah. They say, yes. We
believe in these names, but no meanings.
So they come to the
to the names of Allah,
k, and say, yes. We believe in the
name, but we don't believe in the meaning
that this name
conveys
and indicates.
For example,
they
will say,
He is all Noah, but he doesn't know.
Can you imagine?
All Noah, he doesn't know.
He is the
the provider,
but he doesn't provide
Because what is the real meaning of tatil?
Tatil,
lexicile,
literally means
to make something empty,
void of something.
Allah used this in the Quran,
Quran.
What does it mean?
That means this water well of water, the
water well,
is empty. There's no water in it.
It's dry.
This well is dry. There's no water. It
is empty of water. It is void.
There's no water inside it.
So
the tafil is to empty something.
A well that is deserted,
abandoned because it is dry, no water in
it,
and the lofty
palace.
The Arabs, they say when they want discard
a woman
that she doesn't have ornaments,
wearing no ornaments around her neck.
They say,
So this neck is empty
of having
any type of ornaments.
No necklace. Nothing. No nothing.
So that's the meaning of the taqleel.
So what they do,
as I explained many times,
that we use words to describe things
when we talk.
Our speech consists of vocabularies,
words.
We put them together. We form a sentence,
etcetera. That's how we converse.
So any word we articulate or we pronounce,
it carries meaning with it within this word.
It has it gives a
a particular meaning.
I want to just to imagine the words
like envelopes or containers
or molds
and this meaning inside it.
So any word,
Because these words which are formulated,
k, and we have them in our minds,
they are related to something
tangible.
Something exists
in the outside world, outside the mind.
So when you hear this word, you relate
it to something. You will link it to
an object.
So the word, for example,
house,
this word these letters, h o u s
a,
when you hear
it, a picture
appears in your mind,
something
physical entity,
object.
Tree. The moment you hear the word
tree,
t
r, double e,
the picture of that plant appears,
because this is related to that object.
Now to come
and remove the meaning
of that word, that the meaning which is
embedded in the word, the word just like
an envelope,
that is.
I remove the meanings,
and that's what these deviant sets are doing.
Martezilah, Jahmiyyah, etcetera.
They remove the meaning,
so they don't approve what the word conveys,
the meaning that that word
carries.
So that is called
I just explained to you.
So they don't believe in what what these,
words
carry within themselves, the meaning.
So Allah's names, they have no meanings to
them.
So, yeah, he that is the name of
Allah, but he doesn't hear.
Those are
the
like the Jahmiyyah.
Al Aleem or knowing or Noah, he doesn't
know.
So this is one of the main characteristics
of these deviant *.
Any person who has
sound mind who says those people are crazy,
They are talking nonsense.
Yes. They are.
Because what they are saying
doesn't make any sense.
So Chimadu malak tawi, that Eli taught you
in misconstruing
the meaning of the text,
the purport of the text,
and this is, of course, one
of the most dangerous technique they are using,
and they call it Ta'wil.
So they come to say,
Allah's hand above their hand is Allah's power.
What is the relationship?
Allah's saying his hand,
and you're saying power.
Allah could have said power.
Why he use the hand?
Allah said
to
Iblis. Oh,
Iblis.
The cursed one.
No, man. I can't tell you now. What
stopped you from proceeding
before Adam, the one whom I created
with my both hands?
With my both power
powers according to your
playing with the text.
I know by now you should know when
we are talking about the attributes of Allah,
they suit his majesty and glory
and no room for imagination
and likening his attributes to ours.
Yes.
Tell him this little gray matter little mind
and tell
him, stop.
You know, you are created by Allah.
You are a creature. How can you
imagine the creator or comprehend
the creator or encompass the creator? It's impossible.
So only
what is common is the name.
That's it.
The realities are totally different.
I explained this in many, many talks before.
So when you are reading the attributes of
Allah, you say,
I believe in whatever Allah said about himself.
In the light of the ayah,
is all hearing,
all seeing.
And whatever comes to your mind, that's not
Allah.
And you cannot imagine Allah because you cannot
imagine something you didn't see, and
Allah, no one saw him.
So you cannot imagine Allah.
So all these imaginations that just
pop up in your mind because
your mind has been polluted and contaminated,
k,
with the curse of el Qalam and philosophy.
So the most dangerous technique
the people deviant * are using
is this
misconstruing
and giving different meaning to the text,
denying the
the real meaning, the purport of the text,
why do they resort to this
incorrect
methodology and technique?
They resort to this to reject
the explicit, unequivocal meaning of the text
because they have a problem. They cannot
digest. They cannot
comprehend
and understand
that these are Allah's attributes
and should be understood in a manner that,
suit his majesty and glory.
That's how the Sahaba understood.
No one imagined that the attributes of Allah
like the attributes of the human being.
No. No. No. No. That's the,
childish mentality.
And they
they accuse the the 3 generations and the
salaf that they are anthropomorphist,
Mushadd Bihah, that they are likening Allah
to his
creatures.
No one said that.
No one.
That's why imam Malik Rahim Allah when he
was asked,
That
question
shocked him,
started to sweat.
How come you dare to ask such question?
Because the question,
he
posed a question
to know about the nature of the action
of Allah,
the manna, the how.
Rose above the throne. How? He wants to
know the how, the manna.
So Imam Malik,
after a while,
he said,
The meaning of
is known in Arabic. We know it. The
meaning of it.
To lies above.
K?
We know that, especially if it is followed
with the Allah. I don't want to go
to the details because
I covered that before,
the meaning
of. If it is followed with the preposition,
it means
to lies
above.
If it is used with, it means to
attain perfection if there is no preposition
followed the verb.
And if it is followed with,
it means
Allah intended
and decided.
Decided to form them into
the
7 firmaments.
So
Imam Malik said to the man,
the meaning of
is known.
We know it.
And
how the manner in which Allah rose above
the throne
cannot be comprehended. We cannot
under we don't understand it. We have no
clue about it because Allah didn't tell us
about it.
And this is what we are asking about,
a divine attribute of Allah, an attribute of
action,
And Allah
say, likewise, all his actions, they are not
like our his acts not like our acts.
His action's not like our actions.
So in the same way you say,
the same thing you have to say,
His actions, his acts are not like ours.
Allah hears,
and you hear. But is Allah's hearing like
yours? Does Allah hear in the same way
you hear, like you?
Definitely not.
His hearing suits his majesty and glory.
You see Allah sees.
Is Allah's sight like your sight?
Definitely
not.
They said, okay. You
exist as I said,
in order to fix those
guys
these guys,
just ask them one question.
Ask them about the existence of God.
Does Allah exist or doesn't he?
Because their argument,
any attribute that is shared between
linguistically
in the language
for example,
Adam
made him
So they say no. No. No.
Okay. We don't approve the sunnah and basal
of Allah.
K?
So any attribute, any
sifa that is
shared,
then
you deny it. You reject it. Misconstue it
and render
it metaphorically.
Give it any other meaning.
So Imam Shagir said, okay. Then you ask
them,
does Allah exist or doesn't or doesn't he?
If they say Allah doesn't exist, then they
are not listening.
Chapter is closed.
If they say Allah exists, then tell them
I exist. I'm in front of you.
And according to your methodology,
according to your
according to your
man haj,
you have to deny
the existence of Allah
because I exist, and you are saying any
attribute that is shared
should be denied and should be rejected.
So you have to do the same thing.
You have to say, no. Allah doesn't exist.
Here, you are putting him in the corner.
If
he says, no. No.
Allah's existence definitely not like my existence and
yours, you say. Apply
this across the board for all the attributes
of Allah.
Why you want,
Allah's attributes to be like yours? All the
attributes, they should send glory be to him,
exalted. Be he.
K? So this is one of their,
characteristics,
the deviant *.
And
now they are
becoming more active and
trying to revive this heritage
of
heresies.
Okay? And all these and
all these deviant thoughts, they are reviving them.
Okay? And they are calling the Muslims to
believe in them.
My dear brothers and sister, we have to
keep
I hope that you are taking notes
because these
are
serious matters
issues.
You need to know them,
understand them.
So take notes.
Any text
has to be understood
literally,
and that we are talking about the religious
text,
revelation.
It has to be understood
literally
because this is
it goes without saying
that when we talk, we have to
understand each other's speech literally.
Unless and until
there are indicators
in
the sentence,
in the speech
from which we can,
understand that here,
the speaker talks metaphorically
or figuratively.
But
in the absence of any
cons contextual
evidence, karena, which we call the karena, and
that's what I want you to understand because
we are going to talk about the different
types of karena,
the context,
without
any indicator,
any contextual
evidence
that gives me
an idea
or indication
that the speaker has spoken
not literally, but
figuratively.
I have to understand the text literally
in the absence of any,
If there is,
then I understand
that the speaker talks metaphorically.
So as a rule of thumb,
people, when they talk,
they understand what they are saying literally.
I'm going to meet you today at 7
o'clock. That's what you understand.
I'm going to meet you at 7 o'clock.
You don't understand at 10 o'clock.
You don't understand, oh, he said, he's going
to meet me, but you know what? He
meant his brother is going to meet me.
Then we'll not be able to communicate.
So I'm going to meet you.
That means I am going to meet you.
I saw a lion. Have you seen a
lion? Oh, yes. Yes. So many times I
saw lions in the zoo in
documentary films.
So I know the meaning of lion.
That animal.
The king of the forest.
So if I tell you I saw a
lion today,
yeah, it's not a big deal. Maybe you
passed by the zoo.
But then if I say, today, I was
actually lucky.
I met a lion, and,
we had a chat, and we had a
cup of tea, and
he was really cute.
Yeah.
I know now.
Cute,
chat,
sipping tea with an animal, the king of
the forest? Definitely not.
So I know now. You are talking about
a brave man like like the lion.
So
why? Because there are lion keywords,
indicators
in the sentence,
shipping tea,
cute,
chatting.
But in the absence of all these indicators,
I have to understand that you saw the
animal.
He saw a lion today.
So keep this in mind, my dear brothers
and sisters,
that the any text
has to be understood
literally.
And this and until
there is aparinaparina
and the these indicators,
contextual evidence.
The the text tells you,
indicates,
and lends itself
to be understood
metaphorically
or
allegorically.
I hope that this is clear to everyone.
Now
the people
of most of this deviant saints,
they
use something
or refer you hear them
talking about something called
which means
metaphor.
K.
Metaphoric speech.
That means
it is
to talk like that, permissible to talk like
that
in the metaphoric sense.
First of all, as we agreed,
when Allah
taught our father, al Asmaqulaha,
the names of all things,
he showed it. So these names are for
realities
of things.
So
any language,
any tongue has to when people talk, they
understand things literally,
and the words, they are linked with objects
in the outside world. Then
people,
after establishing that,
then they have different
patterns of speech. So sometimes,
they talk
metaphorically
depending on,
the situation,
or sometimes
in,
in in poetry,
They don't want to be explicit,
so the meaning is implied
or likening,
his
sweetheart
like the moon, things like that.
But
under normal circumstances,
normal
practice, things should be understood literally.
So this is what
the some of the deviant sects refer to
as najaz.
It is actually
different
styles
and patterns the Arabs use.
Okay, they use in their speech when they
talk, and they understand.
An Arab understand the meaning,
k, that the speaker,
he meant this.
For example, now that's why, my dear brothers
and sisters,
I've been
begging you
for a long time
to study Arabic
because
without learning Arabic,
your knowledge will remain superficial,
and you will not understand your dean profoundly.
You will not understand the Quran. You will
not understand the sunnah of the prophet.
So take this
advice,
okay, seriously,
and start learning Arabic and try to master
it.
So Allah
says in Surat Yusuf aya 82
regarding
the brothers of Yusuf Alaihi Salam,
the children of
Yaqub Yaqub.
And they went to Egypt,
and
Yusuf alaihis salaam took his brother
as you know.
And now they went
to their father,
and they told
and they told
their father,
your child stole
the measure of
the of the king.
So in this aya, aya 82, Allah, they
said to their father,
So they told their father
that if you don't believe us,
ask.
So
ask.
It means village,
town, like Mecca, will call out the mother
of all towns.
The town
where we were.
Well, here in the carafan,
we traveled with.
Alafan,
eir, means the
the, the camel.
When in Alafs al Jirkuhl, we are certainly
telling you the truth.
An Arab, he understand
this because,
definitely,
they are telling their father not to go
and ask the
the dwellings
of the town and the village,
Go and ask the dwellings,
the the houses,
the
the the
these physical entities.
No.
There is something here omitted,
and Arab knows that.
So ask the people of the town
we were in.
Well, they
didn't mean go and ask the camels.
No.
Ask the people,
okay,
who own these camels,
and we traveled along with them.
And the caravan, we traveled with.
So ask the people
of the city and ask the people of
the eel, the camels.
That we traveled
with. This how an Arab understands
his mother tongue.
You know, there is something omitted.
So it is it is actually
he understand it literally, but there is something
element omitted. He knows that.
So this is style. This is a pattern
of speech the Arabs used.
K. So some
of these
sets, they call these.
Can you say
this is just
type and style, and this how the Arabs
talk and understand
to them. This is their tongue. This is
their language.
So the
an Arab,
by his default, by his nature,
he knows. As alutariyah, that means ask the
people of the
of the village,
of the town.
He knows that.
And I'll give you an example from the
Arab poetry.
That's why
the
the scholars, they say, if you want to
know the Arabic tongue and how the Arabs
spoke and the different styles
they use,
learn their poetry.
Our mother, Aisha, she
memorized
many, many poetic verses, the same thing, Ibn
Abbas,
and the famous debate that took place between
Ibn Abbas
and,
Nader ibn al Azraq, one of the who
used always to argue with Ibn Abbas.
Whenever Ibn Abbas says something
that the meaning of the aya is this,
he would stop Ibn Abbas,
and he would ask ibn Abbas to produce
evidence
from the sayings of the Arabs
that this meaning
is known to them,
and Ibn
Abbas would tell him
poetic verse
that the Arabs, they use this meaning,
and it is known to them.
K?
So listen now to
this an example
from
one of the famous
poets
of the Arabs
before Islam,
to,
the poets of the days of ignorance.
And, of course, he was a hero and
brave man,
knight.
It's called
al Absi from the tribe of Abs.
And
his poem
is one of the Mu'azzakat.
K?
There are
famous poems said before Islam
called
because the Arabs, as you know,
illiterate nation.
So everything they want to say, they have
to say through
in their poetry
because
Allah has given them that
skill,
both men and women.
One of the famous
poetess is Alhansa. Alhansa,
the mother bin,
bin Sharif,
mother,
the daughter of Amr ibn al Sharif, Al
Khansa, the nun who became
Muslim later on.
He's a poetess.
So
the Arabs,
every tribe,
if they have a poet among
among them, they will be proud
because the poet is the spokesman
for the tribe.
He defends his tribe.
He praises his tribes
and attacks other tribes
and belittle
other
tribes.
Hassan of the Sabbath,
they call him Shahid al Rasool,
He's the the poet of the prophet. He
was defending
the prophet
poetically
through his poems.
And the prophet
said, go ahead, and Jibril
is supporting you.
Jibril is supporting you, O Hassan.
He was defending
the prophet
and defending the deen.
So the Arabs,
every poet
will try to compose a poem,
Lensy one.
And so out of the year, we'll be
revising it because there is a contest,
annual contest, for all the poets
in in,
in Arabia. So all the poets from every
corner of Arabia will come to Mecca,
and every poet will
read his poem.
And the judges, they will listen, then they
will
evaluate
the
the the the poem.
So some of these poems were known,
selected
because they were so beautiful.
They called
them.
They used to put place them on the
wall of the Kaaba.
7
or 10.
K? And these
£7 or £10 were explained, and you find
them in books. You can download on the
net, shawlal mahlakat.
So one of these mahlakat
is the mahlakat of Antagar
Nasaghd,
this poet we have here,
and listen to what he said.
Because this Ahmad Shamir Shaddad,
his mother was a slave girl.
His mother is, I think,
K.
So was slave girl.
So his mother was not free woman.
So he was dark he had darker skin.
And the Arabs, they have this sickness. If
your mother is slave girl, they look down
upon you.
But he proved
to everyone that he is unique. He's outstanding
character. He's brave.
That's why later on, his father
admitted and
recognized and said he he is my son
because he was
defending the entire
tribe of Abs.
He had cousin
called Ablah,
and he loved her.
But but because his skin is dark,
his
his uncle refused to
get him married to her.
So he says,
telling his
talking and
addressing his cousin, Abla,
he told her,
listen now,
how the Arabs speak,
how the Arabs talk and speak.
He told her,
What does it mean?
Why not?
Oh, daughter of Malik,
why don't you ask?
See how the Arabs talk.
Oh,
daughter of Malik,
why don't you ask
the hostess?
Alkayl?
So what does what did he mean?
An Arab, he knows. He's saying,
Something omitted.
The meaning becomes,
oh daughter of Malik,
why don't you ask the horsemen,
the men who are on the backs of
the horses,
the knights, about me? You want to know
your cousin?
You want to know about my bravery?
Ask the horsemen.
Ask the knights.
Ask the fighters
about me.
So
means
have you asked the horsemen?
Yes?
Asked the people of the town.
This how
the Arabs do. Oh, daughter of Malek, why
don't you ask the horsemen nights about me?
If you are ignorant of my bravery, you
don't know your cousin,
so ask the horsemen.
They will tell you who Antara
is.
You think I'm a slave?
Ask the horsemen.
They will tell you about you,
tell you about me, about my bravery,
what I do in the battlefield,
how I
chop the heads of the enemy.
They will tell you. Just ask.
Then he told her.
And this poetic verse
explains the previous one,
what he meant by asking the horse houses,
which means the horsemen.
Then he says
he said,
Ask the horsemen. They will tell you.
Ask those who witnessed the battlefield the battle.
Means the ham, the battle.
Those who witnessed the battle would inform you
about me.
That
is the battle, the fight.
The battlefield.
I overwhelm.
That I overwhelm
my enemy. I defeat my enemy.
I that I overwhelm,
I defeat my enemy.
I attack them.
I encompass them.
I seize them.
I attack them from every corner.
K?
Because
Russia means to cover.
K?
And
when the night
covers
and hides.
That's why you have the the
the,
the and
the cover,
and the the Arabs, they say,
which means the veil
because it covers,
that I overwhelm.
I cover the enemies. I defeat the enemies,
my enemy.
Then he mentioned
one of his
noble qualities.
Noble quality, bravery.
Then he mentioned another quality. He said,
That I, overwhelm,
I defeat my enemy and refrain
from the spoils of war.
After defeating
defeating my enemy,
I don't dismount.
I don't come down and start collecting
the booties and the spoils.
No. I leave them.
And,
who are a fool in Dalmarnami,
and I refrain from the spoils of war.
So definitely here,
Antala,
he didn't mean when he asked his
cousin, his beloved one,
to ask about him
that he he he wanted her to go
and ask the horse. No.
Ask the horsemen. They will tell you
about me. So Hialeah meant
the knights. So this is known.
This is how the Arabs talk, and this
is the nature
of their speech.
Now having said this, my dear brothers and
sister,
now
we are going to talk about the different
or
context,
which will, if it is any of these
context or contextual
evidence or indicators
are present
in the text,
then, yes,
a text can be rendered
metaphorically
or allegorically.
But in the absence of any,
the text has to be understood
literally.
So
Nara Lemma
mentioned the different types of
or context.
Number 1,
Karina
So this is customary context.
Or this context,
according to the norm and the customs of
the community, it has to be understood
in this way.
So it is
The
is the custom and the norm.
So here, the the
is the norm or the custom
of the people.
For example,
in Suratul HaFir,
aya 36,
When pharaoh, the pharaoh,
asked Haman
to build for him
lofty building
so that he can look
through the
road of
Musa, alaihis salam
because
he didn't believe in that.
So out of his arrogance,
he
asked
Hama,
Oh, Hama,
constructively
building lofty building, eye building.
Perhaps that I can
I can see what,
the lord that Moses is asking me to
worship?
K?
So now the question is,
what does it mean
and pharaoh say to Haman,
Oh, Haman,
construct and build for me
high building.
What did pharaoh mean?
Oh, you, Haman, go,
okay, and make the bricks
and bake them
with your hands,
and then start laying the bricks?
Did
mean that?
Naturally, not.
A man is the minister,
and he's not the expert to do that.
But what's for
a
man?
Because
according to the Arf, according to the nome,
according to the custom,
the minister is not the one who's going
to construct
construct the the the building.
For example,
if a king or a queen or a
president
told the
minister of housing,
Akei,
we need to build the city here.
This is a project you have to execute.
So an assignment
was given task was given to the minister,
But the who's going to construct the city?
Not the minister.
K.
The minister,
he will ask for the budget, and then
there will be tendering, and then
companies will come, and then
these
companies will start
the construction work.
That is known.
So here, it is the is
customary
context. The context we know from the context,
from the known, from the customer
that Haman is not is the one who's
going to build this
building by his own
hands.
But the meaning of Haman
command
the masons
to construct
a high building.
Not Haman that is going to build,
and dirty his hand.
K. So
this is
here the text because the karena is
customary.
So we understand
the meaning
accord because there is a karena,
and the karena haman is not the one
who's going to build,
just like when
the king or the queen or president asked
the minister of housing to build the city.
He's just
assigning to him the the mission or the
task.
The same thing,
the word
in the Quranic context, it refers to anything
that moves.
That is the the generic meaning of it,
So all living beings, they fall under the
meaning of,
even including human beings.
But be
careful,
not to use
addressing an Arab. You will you are inviting
trouble. You are looking for trouble.
Don't say, you know, means
anything moves, and you move. He said, no.
You are the
because this is an insult.
Because according to the
norm of the Arabs, they don't use for
the human being.
It is used for the 4 footed animals
4 footed animals.
And some tribes among the Arabs, not only
the
4 footed animals,
k, they refer to the
the she donkey
the she donkey.
They call it Dabda.
So you see you have to understand
the not
to say
to an Arab, you are.
Also,
if for example
so we are talking about this type of
kareena,
the context or customary context or
the
context according to the norm of of the
earth of the people
and how they communicate and how they talk.
For example,
if you tell someone during winter
winter,
just so cold,
go
and buy for me heater,
A heater.
Electrical
heater.
K? Because the
the the weather is so cold, and I
old man, I can't
endure the
coldness.
So gave him money, he said, go and
buy a heater, electrical heater.
This is in winter.
He didn't buy it in winter.
He bought it in summer
and came to you and said, this is
the heater you asked for.
What do you think will be
your reaction?
He said, thank you very much,
or you will get upset and angry.
Because
when you ask for the heater, you're meant
to have it in winter, not in summer.
Who will
switch on the heater in summer?
So you have to understand from the context
here,
the customary context that he meant you when
he told you go and buy lick the
heater to buy it in winter
because he's shivering
not to bite bite in summer and bring
it
when he's sweating.
So this is the karena.
I hope this is clear
to all of you.
Now we'll move to another time of karena
because and you you have to take notes.
You have to take notes
because this will help you
how to counteract
and expose and refute all these deviant *.
Another type of tarena, which they call tarena
to shariah,
tarena shariah,
which means
this legal context,
or the karena
is according to the
religious context,
has to be understood.
What is said here has to be understood
within
the religious context.
That's why we call it.
For example,
if you tell your son,
get up and pray.
And pray. So
here,
get up and pray
has to be understood
in the religious context.
That means you want him to make salah,
the prayers.
Not the linguistic meaning,
which means dua, because salah can also make
dua means dua.
But here,
when you say to your son, get up
and pray, you mean it. You mean the
salah that we know. You started with the
takbir and conclude
with the taslim. So here, it has to
be understood in that context,
in the religious context, in the legal context,
the Sharia context.
This so this we call it
The third type of
is rational context,
for
K? And this is
like the one,
like what Allah said in Surat Yus.
The
village.
So definitely, they or the town, they mean
the people of the village or the town
because you don't go and ask the dwellings.
So something rational. Common sense.
Who will go and ask the dwellings,
the houses
or the houses?
So this is rational So
us, the people of the town,
where we
were,
and the caravan,
which we came with
came along
with.
But when Nasser said to go anywhere telling
you the truth.
So this is another type of parena.
Another type
of or context,
this is
the context here has to be understood
from what the the speaker
meant
what the speaker meant.
So the speaker said something.
So from the context of what he uttered,
what he articulated,
the meaning
becomes clear.
For example, they say,
if a man tells his wife
if a man tells his wife,
if you leave the house in the morning,
you are divorced.
If you leave
house
in the morning, you are divorced.
In the evening,
they
solve their own
dispute.
Now they are happy.
So if he,
the next day, leaves the house,
the would not be valid. Why?
Because when he said,
if you go in the morning, you are
divorced,
like, in this condition,
when I am angry with you,
under this current circumstance,
if you go tomorrow,
then you are divorced.
But then the situation changed.
The situation changed.
She was smart wife.
He apologized,
and
they had they spent and they had wonderful
evening
and night.
So now that condition he he made is
invalid.
Because when I said that, he's he meant
under the current
circumstances.
That's why the ulama or the
the judges,
if a man tells his wife,
if you do this,
you are divorced,
they ask him,
what did you mean?
Did you
mean to divorce her actually,
or you meant to threaten her
that you should not do it again?
And the man would say, by Allah,
Come on. That Allah never crossed my mind,
but what I meant is to threaten her.
To threaten her, not to divorce her.
Don't you know of course, this is wrong.
K. This is wrong to to have this
bad habit,
keep threatening.
Some Muslim countries, Arabs,
they have this bad habit,
which means incumbent on me to divorce you,
and they don't mean it.
And if if they want to emphasize on
something, they say,
If they're, they don't consider this because
this is
common in in their in their
conversations.
It is wrong. They should not do it.
But if we say
that Allah is valid, finish. We are destroying
all Muslim families because this is a sickness
in all the community.
So this child of Darina,
it's
according to what the speaker intended and what
he meant.
Another type of
context
okay.
This context
has to be understood
in the
sentence, according to the syntax of the sentence
or the structure of the sentence,
sialkalal.
So the kareena here has to be understood
in the
context
in the
current text,
and the
understanding the text according to the spirit of
the text
and what the text meant.
So so the if you read the the
whole thing, you will understand the meaning of
it.
For example,
Allah says
in Surat al Kahf, ayah 29. Say
the truth is from your from your Lord.
Whoever,
okay, wills to believe or wants to believe,
let him believe. Whoever wants to disbelieve, let
him disbelieve.
We have prepared for the wrongdoers,
fire that will
encompass them.
And when they seek for help,
they will be giving
boiling water,
like the boiling oil
burns the skins of the face.
What an awful drink,
and what an awful
destiny
and place to
plus n
for an evil abode.
So now the question, Allah says,
and say the truth is from your love.
Whoever wants to believe,
let him believe, and whoever wants to disbelieve,
let him disbelieve. Is this a green light?
Is this a green light
for anyone
who doesn't want to believe to leave Islam
and become a state?
And you find some ignorant
people say that. Oh, I will say,
whoever wants to believe, let him believe. Who
who wants to disbelieve, let him disbelieve
because they are not actually Arabs.
When they say they are not Arabs, they
don't understand the Arabic tongue.
They don't know that this style
is
a threat
Allah's threatening.
So it's not here an option for you
to choose. No.
It is rather
rebuking
and reprimanding
and threatening.
This is
Because then after that, Allah said, I have
prepared for them
the hellfire.
So it's not an option. There is punishment
after it.
So when you read the ayah, you understand
here is not an option.
It's not a green light.
It's a warning
and the threat from Allah
and the threat from Allah
This is
another gareen. The other kareena
This is oral context.
K?
What does it mean?
That this word
carries many meanings,
But
in this
particular
case,
the,
for example,
if a man
swore by Allah,
and he said, I will not eat meat.
K. He said, I will not eat meat.
Then he
took fish.
Now
is he sinful?
He made an oath, I will not eat
meat.
For example,
a guest came to you,
and you wanted to slaughter an animal as
a guest. He said, by Allah, I will
not eat meat.
Then you cooked fish,
and you served it, and you started eating.
Now
is he sinful?
Because he took an oath. He made an
oath. He swore by Allah.
The answer, no.
Because fish
In this context,
doesn't mean meat, and people, they don't
consider it as meat. When they say,
meat, they mean meat of the
sheep,
goats,
mutton,
or camels or cows.
They don't mean fish. Fish is not they
call don't call it meat.
Though the Quran called
the flesh of the fish meat,
call it meat.
The Allah made the seed for you from
which you can eat fresh meat,
which is fish.
But here when the man said,
I'm not going to eat
meat,
and then he adds
fish
because this is the oral
context.
In this context,
what the when he mentioned the fish,
it is known
he's not referring
to
he meant the other types of meat
and not the meat of the fish. So
fish here is not meat
in this context.
So he had meat,
so he is not going to be held
accountable
because
the host knows
what he meant by meat
and what he meant by some of the
fish. So when he said meat, he meant
the mutton, the meat of the goat or
sheep or
cows or camel.
So this is the we understand this from
what he articulated,
the oral context from the his conversation
and what he said.
Because according to the oath, the norm,
Samak doesn't fall under,
the oath.
Linguistically,
yes.
But according to the earth, no.
It means
lehem means the mutton
and the
the beef
and the flesh of the camel,
but not the fish.
So these are different types
of context.
So
if the speech
if the the text is free
from any context,
there's no context of all these context
we went through today,
then the text has to be
understood
literally
and not metaphorically
or allegorically.
I hope this is clear to all of
you, my dear brothers
and sisters.
May Allah
increase our knowledge in the deen, and may
Allah
save us
from going astray, and may Allah
give us to remain
steadfast
on this beautiful deen until we meet Allah
and find him pleased with all of us.
Ameen.
May Allah forgive us our faults and mistakes
and ignorance,
And may Allah
bless us with the beneficial knowledge, our righteous
deeds, and may Allah
guide our to
the and guide those who are off the
track to come back to and follow
what the Muslims were upon and follow
what the 3 generations were upon.
And may Allah
reward all of you, my dear brothers and
sisters,
immensely for your patience and attendance.
Now Inshallah, time for questions.
Amin,
for the insightful lesson. I I really enjoyed,
going through all the different types of.
I really didn't think of the context like
that before. So that was really beneficial.
So with the Sheikh's permission, I would like
to move on to the Q and A
InshaAllah.
So we have one question.
Assalamu Alaikum.
Is transgression
a major sin? And what are some examples
of it?
Is what?
Transgression.
Is it a major sin?
I didn't hear you correctly.
Is transgression
a major sin? Abortion?
Transgression.
Abortion?
Transgression.
Don't worry. We'll move on to the next
question.
I'll ask the questioner for a different word.
If someone's husband
tells them to pray the sunnah of Fajr,
then is it permissible for her to disobey
him if she is tired?
Her husband asked her to get and pray
the sunnah of Fajr?
Yes.
And she is tired?
No. She should get up because the sunnah
of Fajal,
is,
is highly recommended. And the
he would not leave the sunnah of Fajal
whether he's, resident
or he's suffering.
And he said,
The,
the Iraq the 2 Iraq of Fajr better
than the whole world, the whole dunya.
So you should not miss the
the the 2 rakas of Fajr. And that's
why you if you miss them, for example,
you got up,
and the time was enough only to play
the Fajr itself, the Fariba.
Then you can play the later
on after the salah.
So one should not miss the
the Fajr.
It's highly recommended. So when your husband
is waking you up,
he doesn't want you to,
he doesn't want you to miss this great
reward.
I hope this is clear.
No. Okay. It sound actually, it sounds not
clear if, maybe your mic or something?
Let me try something. One moment.
Is this better?
Let us,
see now. Okay. Go ahead.
Could you please go through the spelling of
the different,
arenas,
the different context
of the Kwarinas?
Would you mind repeating?
Could you please
state the spelling of the different kinds of
Kwarinas?
Different types of the?
Yes. The context.
The Arabic words, please. Okay. Okay. Fine. Fine.
No problem.
We went through the and say, what is
the meaning of? The is the context tells
you,
there are indicators, there are words,
or the entire context,
Context
tells you that the meaning has to be
understood in the following way.
Okay. So the
are as follow, the mentioned.
So this
is This according
to the earth,
This is according to the norm or the
custom.
Like,
So
according to the norm, we know that.
Then you have the
So here,
the according to
the religious context, when you tell your son,
get up and pray, so you mean the
salah, then.
So this is
Then we have
rational. K? So, like, ask the village, the
town, ask the camels.
So here,
it's rational.
The meaning is clear that you ask
the people of the town and the
owners of the commerce.
Then another
to what the speaker intended.
Like, the man who said to his wife,
if you go in the morning, you are
divorced. But on the evening,
the relationship was normalized.
And they solved their
marital dispute, and they spent a wonderful evening
and night. So
so that condition he made is invalid. Finish.
Not that. Karina, tell you tell you. Karina.
This
refers
to the
to the to the to
the the context
for this,
should be understood
in the
current context in the,
and according to the structure
of the
sentence or the ayah or the hadith.
So for example here, from the context we
understand,
when Allah said,
say the truth is from your love.
K?
Whoever wants to believe, let him believe. Whoever
wants to disbelieve, let him disbelieve.
Then? So here,
is this a green light? Is this,
giving permission to disbelieve? No.
Definitely. Because Allah will never allow anyone to
disbelieve.
That's the same
thing.
K? In other places.
Because then the the the the continuation,
Oh,
so here, we know
this is this is not
the,
permission here. It is a threat.
Allah is blaming
and rebuking
and threatening
those who disbelieve because he reproach for them.
They will be encumbers, and the fire
will be
surrounding them from every
direction.
For example,
if your child
is misbehaving
and doing something,
and you want him to stop.
Then you tell him,
do it again.
Do it again.
What do you mean do it again?
Are you telling him to to do it
again?
No.
You are threatening the child. Do it again
and see what will happen to you.
Do it again and see
if you repeat this.
So you are telling the child to behave
himself,
not you are telling the child and the
child understand that.
He doesn't understand that, oh, my dad is
giving me green light to do it again.
Just do it, and he will say, do
it.
K? So this is
the the from the context,
from the structure,
you understand.
Then you have
like, there were when the man said, I'm
not going to eat meat, and he had
fish.
The Samak, according to the Quran,
linguistically,
it is type of meat.
But according to the,
the nome,
the people
use samak. They don't
mean meat. When they use meat, they mean
mutton, beef,
avatars, chicken.
Not what they mean by meat.
They don't mean Samak. When they say fish,
they don't call it meat.
So he said, I'm not going by Allah,
I'm not going to eat meat.
So he at fish.
So he's not sinful.
So these are the different types of
or.
So if the the or
the
speech of anyone is
void and empty of any of this kalam,
then the speech has to be understood
literally.
That's why
the names of Allah, the attributes of Allah,
these things has they have to be understood
literally because there is no qareena
whatsoever.
And anyone who tries to
render these texts metaphorically,
allegorically,
he is that playing with the deal,
and that is
a sign
of misguidance and deviation.
I hope this is clear to the question.
Yes.
Next question.
Can you please kindly explain the importance of
the sutra
and its conditions and how to make it?
The sutra
that you play
you place in front of you an object,
like,
as the height of the back of the
saddle,
like
the few spans,
like a
pillow or
a tissue box or anything in front of
you, and you're playing.
And you don't let anyone to pass between
you and the sutra
and the sutra.
Even a child, you don't allow a child
to pass between you and the sutra.
And the prophet said, you should not pray
except
unless you have a sutra.
Even if you are in the open,
the prophet
used to have the anaza,
which means
like a spear, stick will be insert
put
erected on the earth,
and he would face the sutra.
And he was praying one day, the and
a kid, an animal,
wanted to pass between him and the sutra.
So he walked,
and the animal passed from behind.
So this is the importance of the sutra.
And now is the sutra obligatory
or recommended?
The
sangha's opinion, it is vajigal
recommended.
So you should not pray without sutra
if you are
praying
as imam or
by yourself.
If you are an imam, take a sutra,
and then your sutra
will be a sutra
for the,
for the congregation.
So it is wajibah,
the strongest opinion.
Some
of the, they're saying it is Sunnah recommended
because they said
that Ibn Abbas said
in Mina,
I
passed
in front of the law,
okay, on the donkey.
And the prophet didn't,
say anything about that,
and there was no sutra.
So the ulama said,
the hadith is not explicit
about the sutra
because
the
anything that
in front of the prophet if there is,
for example,
a a rock or stone or something,
that would be enough. No need for the
Anaza because he didn't see the Anaza
like the spear in front of them.
So they say this narration is not explicit
because the prophet
he always prays only
towards
the.
So always try to pray towards the
even if we say for the sake of
argument,
it is recommended or it is.
Always, if it is, oh, do it.
Always follow this very simple
simple rule.
Do it.
Leave it. Is.
I hope this is clear to the questioner.
There's something I wanted to add myself.
If someone does pass between yourself and the
sutra,
is there anything we should do? Should we
stick out our hand, or should we just
let them pass? You stop the the you
stop him or her.
Okay.
You stop the person,
right,
saying like this.
Don't don't pass between.
Allow him or her to pass. Even if
it is a child, as
quoted the hadith, the prophet
did not allow an animal.
Should we I,
become,
push him violently?
No need. Because,
no, the hadith says,
but because of the ignorance today among the
Muslims and what will happen,
we need to educate the Muslims. We need
to educate the Muslims.
And
is there any exception? This as you remember,
There any exception
for the Haram,
Mecca or Medina?
Actually, there's no exception.
The hadith is clear.
It is better for you one of you
to wait 40.
The narrator said, I don't know, 40 days,
40 hours, 40 years.
So you have to wait.
And if you
you are playing in the hanam, try to
look for a place,
for example, a column,
one of the pillars, and get close to
it
and pray.
And
then despite all of that,
you'll find people they
they will pass.
I hope this is clear,
Yes,
one question.
If someone is constantly napping, taking short naps,
when should they save the bedtime at the
car?
If a person what?
There is a problem today,
with the with the voice.
Sorry. If someone is taking small naps
1 is one is paying sunnah?
If someone is,
taking small naps when you sleep.
Small naps.
Okay.
And,
what is the time they should say the
evening at the call?
If someone needs to keep on sleeping
1 hour, 2 hours
on and off,
when should they say the bedtime of call?
I hope this was clear.
Yes.
If not, we can move on to the
next question.
No. Okay. Okay. We'll do one thing.
One minute. These are written questions. Right?
Yes. Can you post them to me, please,
on the WhatsApp?
WhatsApp?
Okay. There is,
I think, we have,
one of our sisters.
If
you share the screen with her, I can
see them here. I'll read them. Meanwhile okay.
Go to the next question, please.
I don't know, this is the problem today.
How does a Muslim
find out the prayer times when they are
on the airplane?
To be honest, I didn't hear.
Let me try again.
How does a Muslim
find out the prayer times if they are
on an airplane?
Okay.
Okay.
Playing,
playing in the in the in in the
airplane,
you
play according to
the location.
K?
You are now
on this
passing by this country, and now it is
time for the in this country.
K?
So that's what you you play according to
the the timing of that particular
location in which you were at at that
particular,
moment when you are praying.
K?
So that's why you will
you will playing many times
because,
it depends where whether you are flying towards
the east or the west.
Okay. I think, one of the questions I
got here.
Okay. Just bear with me, please.
Question says
okay. This is will, will help me.
Is transgression
a major sin?
Transgression
a major sin? The answer, of course,
transgression is a major sin, and it is
and
the law says in the hadith
Oh my servants, I have made
the transgression of wool and justice
under Erdogan,
translation
Erdogan,
k,
prohibited for myself, and I made it prohibited
for you.
So do not wrong one another.
K. So
to transgress
and cross the boundaries,
whether to talk about your brother or sister.
That is transgression.
When you backbite or slander or
confiscate his, his property
or take
something
belongs to him.
Okay? So these are transgression
because the in Islam, there are limits set
by Allah.
So to cross the limits
so this your Muslim brother has limits.
Okay? So should not
trespass these limits.
So not just pass these limits.
You have to give your brother an Islam
or your sister an Islam.
They'll,
do rights what they deserve.
So you don't talk about them. You defend
their honor.
You don't wrong them. You don't mistreat them.
So there are many so any form of
transgression
is prohibited in Islam.
It's haram. You cannot cross the limits
and cause
harm
harm to your brother or your sister.
Because in Islam, the prophet
said,
There's no
harming or reciprocating
harm.
Could not be harmed nor that you harm
others.
Then the question
also says if someone's
husband tells them to pray the sunnah of
Fagil,
I think I answered it. Then is it
permissible
for her
to disobey him because she is tired?
No. It is not permissible to her
because
a a a woman
should not disobey her husband unless he commands
her to do something wrong
around.
And he is
telling her
to
do something highly recommended.
And, you know, in the hadith
in the hadith, the,
the prophet
said,
may Allah's mercy upon a man.
He got up at night to pray,
and then he woke up his wife
to pray tahajjud.
And if she refused,
he sprinkle water on her face.
And may Allah have mercy upon a woman
who got up at night to pray,
then she woke up her husband.
And if he refused, she sprinkles water
in his face.
Because this hadith teaches us that we should
help each other.
But, of course,
again,
the ignorance of Muslims,
if a sister gets up at night
to pray and he,
tries to implement this hadith, this might lead
to the hapalaq, a divorce.
K?
So
we need to train each other and educate
each other and help each other to understand
our dean.
Another question?
Questions regarding the sutra says, can it be
enough if someone stand beside,
the wall?
If you are beside the wall, it's not
Sutra.
The Sutra has to be in front of
you. So if the wall in front of
you, yes, it is Sutra.
If the wall is in front of you,
it is.
Another question.
If someone is constantly
napping
or taking
short sleep.
Then when should they say the bedtime Azkar?
The
the Azkar
that mentioned,
actually, that's called at night.
That's
at night.
So when you fall, you go to sleep.
This this is the time of that. But,
though,
if you take
a nap in the afternoon, etcetera,
and you want to say the, there's no
harm.
But the if you read all the narrations,
they talk about that way because that is
how. Normally, a Muslim will go to bed.
Muslim will go to bed at at night
will go to bed at night.
Is it allowed for a child to go
on a residential
trip staying overnight
with non Muslim class teachers,
I would not recommend that your children, they
go with the kufar.
K?
I would not recommend that.
Because you never know on that particular night
what will happen,
what they are going to see. What you
never know.
K?
So as parents, as Muslim parents,
we should take all our precautions to protect
our children.
I hope this is clear to the question.
Question says, some
claim that Allah man does not necessarily mean
the most merciful,
but it means Allah's majesty.
What to say?
We tell him go and learn Arabic,
Because,
Rahman
of course, the,
the
Arabic language is unique language.
Unique.
And
frankly speaking,
there's no language in the world can convey
the exact meaning.
No way.
Because it's so rich.
So al Rahman
and al Rahim,
that's why the translators,
they try,
to pick the the word which the as
a translator, he thinks
it is
close to the meaning
close to the meaning,
because majesty is jalal
jalal.
So
to
and the rahma
is mercy.
Rahma.
So al Rahman and al Raheem, these are
2,
intensive forms.
Intensive
forms.
So Ar Rahman, the ulama, they say,
Because
in Arabic,
the the
the form
means full of.
For example,
means
I full. I am satisfied.
Like, I don't I'm not hanging.
So his stomach is full.
He is his third
his thirst is quenched.
He's not thirsty.
K?
Is full of anger.
K?
So
this form, it
indicates that. That's why they say, al Rahman,
the
So he is Allah, the
owner
of
the
vast mercy,
the Allah encompasses
all
his creatures,
all his creation
in his mercy.
Because Allah created
and by the way,
there are 2 types.
An attribute of Allah.
K?
That is
an attribute of Allah. It's not created, and
there is rahma,
which is created.
Allah created
100 types of rahma,
or Rahmah made it into 100 parts.
He kept 99 parts
to on the people on the day of
resurrection,
and 1 hundredth he sent down
to the earth. And because of this 1
hundredth,
we exhibit and show
mercy towards each other.
So much so that the prophet said
that the mare
lift its hoof,
lest it is it will step over its
baby. The animal
lifts its hoof in order not to step
on
its baby because of this 100th,
1 100th,
part of the mercy of the Rahmah.
So Ar Rahman
Al Rahman,
the rahmati,
the
one whose mercy
is so vast and encompasses everyone
within
his mercy.
So this
that's why I say the Rahman in dunya
or Rahim or Rahim Al Aqirah.
So the Rahman in the dunya,
his mercy encompasses everyone, Muslims and non Muslims,
believers and disbelievers,
whereas the Rahmah and their,
it is peculiar,
special
for the believers only. There's no mercy
for the disbelievers
on the day of resurrection.
All of them, they will go to the
hellfire.
That's why they
say, Al Rahim the is
the one who
singled out
her servants by this special particular
mercy.
It's only for the believers
on
the day of resurrection.
So the Rahim,
Allah's mercy for those believers
in the.
His mercy will be delivered only to those
who believed in him.
Whereas in the dunya, Allah subhanahu wa ta'ala,
he exhibits and shows his mercy towards
all human beings.
Is this clear to all the questions
the questioners?
Zocalo Farisic, I think that's the final question.
Personally, I've benefited a lot, and I will
this is my first session co hosting or
attending these classes, and I'll be here next
week.
Look forward to it.
I think we'll conclude. So if you have
any final words,
please. I think we have to do something
about the mic.
Sir?
May Allah
bless you.
Bless your efforts, reward you immensely
for your,
participation
and for
moderating the the session.
And may Allah
reward all of you, my dear brothers and
sisters immensely, for your patience and attendance.
We meet in the coming session. I leave
you in Allah's company.