Salem Al Amry – Lesson 7 Weekly Class Masail Al Jahiliyya
AI: Summary ©
AI: Transcript ©
Delivered by our own.
We will pass the mic and the screen
to the sheikh, and the sheikh can begin.
My dear brothers and sisters in Islam.
Today is our weekly class,
and we are going through the Aqidah, the
belief of the Sheikh, the oath of
Sheikh Muhammad bin Abdul Abduwaha,
Ali Muhammadullah.
The reason we are going through his is
to
expose those who fabricated
lies against him,
who accused him of things which he
doesn't believe in.
He didn't believe in them.
Accused him that he is not on the
way of the.
He's not on the belief of the.
So
to expose
those,
we read what he wrote about himself and
what he believed in.
And this is his right upon us.
This is his right,
because there are many lies being fabricated,
many allegations,
etcetera.
So we will continue.
Leading
what he wrote about
his aqeedah, his belief.
In the last session,
he mentioned
This
portion, we did not elaborate on
I believe
literally,
but it means
the
what you have in mind about those people.
So
my opinion,
he's saying, or what I see
regarding
the innovators,
the people of Bida'a,
those who invented
new things in the deen
is to boycott them,
forsake them.
So this Hajjal,
abandonment
of the people of Bid'ah.
And, of course,
the people of Bidda, they are not the
same
depending on the magnitude of the Bidda.
And the are not the same.
There are certain innovations, certain
will take a person out of the swamp,
make him cover.
K.
Like the of the
the innovations of the,
okay, who denied
that Allah
is above his mighty throne
of the of the Madras allies
who said that the Quran is not the
word of Allah and it is created.
That is kufak. No doubt.
So the
disciplinary
measure that you will take against a person
who bid out depend it will depend,
and it will be proportional
to the glaverness of his innovation and his
bidah.
So
so here, the sheikh is saying
that
I see and I believe that you abandon
the people of Bidda,
and he means those
who if you mix with them and fuming
of them
or interact with them, that will bring danger
and threat to the deed.
And
the common man will be confused,
and he will think that because you
have normal relationship with them, that what they
are upon
is right,
which is not the case.
So that's why
you don't mix with the people of Bida
and attend their,
go and study with their scholars, etcetera,
because
they might
harm
your belief and your and your,
and they will confuse you.
Because what you are going to hear
in their circles, only Shavuhat.
So that's why the salaf,
they were very strict
not to mix with those
colors
of.
And the some of the differentiated between a
person
who is practicing the, but he doesn't call
people to to follow it.
He himself is
doing the bidda, practicing the bidda, but he
doesn't call others.
So this is one type. And another type,
he practices the bidda,
defends it, is an advocate of it, and
he calls other to follow. This is more
dangerous than that one.
So if a person
is practicing innovation and he is following the
and he's calling others to the,
the scholars of the salaf, they warned the
people against him. And even they would not
accept his
dawah, his,
his narration if he narrated or related to
hadith
because he's a caller to the bidder,
caller to the misguidance.
But if he's not a caller to his
and
he is trustworthy,
they accepted their narration, the hadith,
and that's why you're fine.
Imam Bukhari
repotured
the Hadith,
from
Imran Ibn Hakbana, and he's one of the.
But because
he's trustworthy,
and
the Hawari, they don't lie,
the his narration was accepted.
And there are many of the narrators
in the hadith.
They
had,
committed
some
innovations or they were practicing some innovations.
Either he is follow has the
of the
which means
that the iman is not the hamal is
not part of the iman.
So this is.
Okay? So that's why you'll you'll see. They
say,
Okay? He was
accused of,
having this innovation of.
But to be
a caller and advocate
to his.
They don't accept his narration.
So here, when he's saying,
I believe that you need to shun and
boycott
the people of the
because
those
who call to the
and they are advocates,
they will confuse you.
That's why the salaf, they used to warn
their students not to
study under such people
and not to attend their circles.
And this is very important
point
in the methodology of the salaf
to protect
the the flock, to protect the students in
the early stages
because they are not qualified,
and they cannot
digest what they hear, and they cannot
respond
because they don't they are not,
equipped with sufficient
knowledge. And
But later, when you become a scholar,
the salaf, they debated with the people of
Bidal Sanchez in close circles.
They wrote many books
exposing and refuting them.
And here, also, there is a very important
point
that
the boycotting of the person of the bidder,
it's not a goal in itself.
It's not a goal in itself. It is
a means
to stop him from
going further
and to
make him quit and leave
what he's doing, the.
And this, of course, will depend on when
the majority are the people of Sunnah, and
the people of are minority.
So if they are white coated,
they feel that
they are
isolated.
So this will
make them think about what they are upon
and to reflect and to quit and repent
and come back to Allah.
But if the mainstream
are the people of Bida'a,
everywhere, all the people are doing the Bida'a,
practicing the Bida'a.
And the people of Sunnah, very few, whom
are you going to boycott? You will be
the one who will be boycott it because
you are minority.
And because they are majority,
and you have to interact with them because
you
have to go and buy things. And the
the seller is a person who has this
wrong
belief, and he is practicing this. And
so in that case,
you don't
apply the or the,
the,
for cutting.
Yes. The prophet
he practiced that
when the 3
of the Sahaba
did not participate
in one of the military expeditions.
The Hazua of Tabuk.
So when they came back,
the and the hypocrites came, and everyone
gave,
lame excuse
that this is this was my excuse. That's
why I couldn't participate.
And he accepted that.
K?
But 3 of the Sahaba, they
decided to tell the truth.
So then the told them,
stay in your homes.
And he told the Muslims not to talk
to them, not to buy from them, not
to communicate with them, etcetera.
Though, yes, they were
moving,
attend the salawat,
but no one will talk to them. No
one.
The whole community against them
as you we
mentioned in in the hadith about this story.
And then Allah subhanahu wa ta'ala, he forgave
them and he accepted this since the October.
So then
resulting to the boycotting
was effective,
was very effective, and it was a hard
lesson for them.
So here when Hishak is saying,
So he mentioned the reason why I boycott
them
so that they will
repent and leave what they are upon.
And
I
treat them as they appear to me.
How they appear to us, that's how we
deal with them.
K?
We don't know what is there in their
hearts.
We see their practices,
their deeds,
and this this which they are doing are
not in line
with the with the and sunnah and the
way of the and
the prophet.
And this is very important.
This is the Sharia in Islam.
You
they act and interact and issue
rulings and judgments
based in what you see.
So this how the person
behaves and this what he practices.
Accordingly,
the
you form
your opinion about him or her.
And we don't move more than that. Just
what he's doing he's doing this, this work.
What he's practicing is wrong, is.
But we don't
go beyond that and start
suspecting what he has in his heart and
accuse him of nifa or kufur or stuff
like that. That is
not left that's up to Allah.
We don't know what is there in their
hearts.
There's this beautiful
saying statement
made by Sheikh Islami bin Taymiyyah
He said,
They
say, we talk about people
because of the legacy let they left behind,
and we warn the Muslims
from what they have left against their books.
And perhaps they themselves, those people,
they already settled in the Jannah long time
ago.
But the problem, because because they had other
good deeds, Allah
knows about this
good deeds, and he forgave them.
But we
have to warn the Muslims
from what they left behind,
what they had written, their books, their legacy.
And this is actually is part of the
for
them
and part of our love towards them
so that the Muslims will not be misled
and goes straight, and they will be receiving
the sins
and will be punished in the hereafter
because people are following them. So for that
reason,
we
criticize and critique
their heritage and what they left the the
legacy.
And this shows the rahma of Al Hashdulna.
But, of course, as you know, there's etiquette,
there are manners
when we critique and criticize
the works
of the people.
I don't
open their hearts because I don't
know what is there in the heart,
and they don't accuse them
of either nifaq or
leave alone the cover, etcetera.
Or accuse them of having,
evil,
intentions.
This is something
I don't know,
so I leave it to Allah to
judge that
who sees what is
in my heart and what is in theirs.
And I believe
This what I believe,
that every innovation in the deen is
any invented method in the deen is an
innovation,
is bitter.
Because
the the in
the hadith of al Irwad al Nisaria of
the allahu anhu,
and he said,
So here in this hadith of,
the and
said, the gave us a beautiful
he delivered
beautiful speech.
Reminder.
This reminder, this speech
touch our hearts,
make our hearts to tremble.
And made our eyes dwell up with tears.
Oh, Allah's messenger, this seems that this is
a farewell speech.
You are telling us goodbye.
So advise us.
Tell us what we should do.
I recommend all of you
to have to fear Allah subhanahu wa ta'ala.
And to
hear and obey.
You listen
to those who are in authority,
your rulers,
your governors,
those who are in charge of you.
As long as they do not ask you
to do something.
Even if your Amir happened to be a
slave
from Abyssinia,
and he meant that
to emphasize
upon the importance
of
the
obedience
to a per the person who is responsible
and who is in authority,
even if it's a slave
from Abyssinia,
reminding the Sahaba who were most Arabs
that there's no room for this racism
that
you used to have.
And this Jahiliya,
you
thinking that you are better than others.
Now
there's no difference at all.
The criterion in Islam is the kapla, the
fear of Allah.
So if you're commander, if you're governor,
if you're
person, this ruler,
he rules the
even if he's a slave or was a
slave before.
You have to follow.
Then he told them.
Whoever Allah belongs his life span.
He's addressing the Sahara.
He
will see a lot of changes.
He will see many things which are different
from what we are
upon today.
He will see many things.
What should we do when we see
different things?
He said,
abide by my sunnah.
Stick to my sunnah.
Hold
to the sunnah.
Follow
my sunnah.
Follow my way.
And the sunnah and the way
of
the in
the guided
caliph.
Hold
and bite
my sunnah. Hold it with your molar
teeth, not
your normal teeth, the mala teeth.
And this is an
assigned.
The he
alluded to something.
To hold something, I'm biased
because there's someone who's that's why you are
holding it firmly.
But you will you will you've a time
will come
when a person who follows the
is a stranger.
And the is so
dominant,
rampant,
spread all over.
So hold firmly to the Sunnah of the
and
the Sunnah of the
guided
caliphs.
Abdali have been invited, then he told them,
Now he's warning them.
Be aware.
Be careful.
Watch out.
Be careful. Be aware. Stay away
from invented matters in the
Most
certainly,
verily,
Every invented
matzah in the deen
is an innovation.
And every
innovation
is misguidance.
And every misguide us leads to the fire.
So here, my dear brothers and sisters,
the prophet
says,
And there's no one who is more eloquent
than
the No one
can articulate
and express himself
than the because
Allah has given him Yawameh Al Kallim.
Yawameh
Al Kallim.
What does it mean?
The ability
to use few few words
and cover
broad the scope of meanings.
Jawana al Kalimu.
This conciseness.
Few words.
When you explain,
it's the whole.
Allah has given him that ability.
As you know, when the Arabi, the Bedouin
asked him,
oh, prophet of Allah,
Tell me about Islam.
Tell me about Islam
briefly, concisely
so that I will I do not need
to ask anyone else
after you.
So tell me, what is the Islam?
What should I do? You know what they
say.
Pol. See. Pol.
Amantu.
Vilahi.
Summa.
Stop. How many words?
Five words.
Pol,
say,
I believed.
I believed in Allah.
Then
act upon that. Finish.
Five words.
This is the whole Islam.
If you try not to explain this hadith,
this view, 5 words,
it's the whole deen
the whole deen.
To believe in Allah,
then
to be applied
to act upon
that iman,
and what that iman necessitates,
and what that iman dictates,
and what that iman forbids
the holiness law.
So Allah has given him this.
So no mark no one can be more
eloquent than the.
So
he's saying here,
every
innovation
invented manna in the deed is misguided.
This is what the prophet said.
He did not make any exception.
He did not make any exception.
He didn't say
this is an ex exemption.
It's not with that.
He said all invented
things in the din.
So someone comes
and says,
no. Not every big is misguidance.
We say,
Who are you?
The prophet is saying every bidda is,
and you are saying not every bidda is.
Whom should we listen to?
The Masoon?
The Masoon?
The invaluable?
The one that Allah blessed him with Yawam
Yawam Elkanem?
Or you?
And I want you, my dear brothers and
sister, to keep in mind
that the scholars,
what the ulama say
is not evidence in itself.
Remember this.
Listen to this.
What scholar said or the scholar said
is not an evidence in itself.
It needs evidence
to support it.
You still value, Lehud.
This imam said this
then you have to look.
He's there.
What this statement
what what did he base his judgment or
statement upon when he said that? So we
look for
proofs and evidence from the
for that,
to support that statement.
Not that we consider what he said evidence
in itself. No. It's not.
It's a human being.
So do not be intimidated
and be frightened
if you hear, oh, this island says this
this island says this is a cake. It
does not to be that. It does not
to be that.
Don't be intimidated.
My prophet said all
innovations in the dean are happy to.
That's what my prophet said.
I will not listen to anything else.
Anything else.
With all due respect
with all due respect
to
those scholars
who said something different
than the hadith.
Then when we look
to what the scholar said,
who
applied
the 5 rulings
of the Sharia to the bida,
so they say,
bida can be haram,
can be can be
recommended, can be obligatory.
Yeah. We have to do it.
So
they apply the 5.
So if you put the what they said
in the context,
they're not talking about the beta and the.
They're not talking about that. They're not talking
about
the invention in the deen and invented matters
in the deen.
They invented matters through the deen according to
that classification
falls under the Haram.
So what they meant,
inventions
and innovations regarding our worldly life,
mundane affairs.
The new things regarding the dunya pertaining to
our life,
our mundane how to run our mundane affairs.
So in that case, for example,
having
inventing
and manufacturing
weapons.
Our weapons as Muslim,
manufacture
airplanes,
rockets, all these stuff,
all types of weaponry.
Here, they come full and
it is obligatory.
The ruling will be obligatory upon the Ummah
because that's what Allah said.
So it becomes fun
to invent and to innovate,
but that is related
to mundane effects. And the early Muslims
knew this very well, and they drew the
line
between
matters of the deen and matters of the
dunya.
In the dunya, they rolled up their slaves.
K?
And they started to invent
and picked up from where the other
nations,
the technology,
they reach, and they built upon that.
Don't you know that the Muslims are the
ones who
came with
the empirical
methodology
to
put things
through the
test
laboratories
and the results
that you get in the lab
cannot be wrong.
So these are loads,
Allah
placed in nature,
and you are discovering these relationships.
And so that's why the Muslim became pioneers
in medicine,
in
metallurgy,
etcetera.
So don't mix things.
And the Muslims, early Muslim, they maintained
the deal
in its pristine
form.
They maintained
it in its pristine form.
They did not invent in the deen. In
the duniya, yes, they stopped it because
they have been giving green light by the
when
he
talked about the pollination
of the date palm trees,
and he told them you are the experts.
You know your dunya how to run your
mundane affairs.
But when it comes to the deen, he
said, every innovation in the deen
is haram, is.
Innovation. Every invented matter in the deen
is an innovation,
and it's haram.
K?
And he did not make any exception. And
that's why he said,
whoever invents anything in our matter and our
deed, it will be rejected.
If you invent anything in the deen, it
will be rejected.
It will be rejected. It will not be
accepted
from him.
Why?
Because the dean has been completed,
infected.
And if something is complete,
perfect,
you don't add to it. Do not accept
your addition.
What accepts addition, the incomplete,
the imperfect.
And the
Today,
I have completed your deed.
Completed
your religion
and completed my
and favors upon
you.
And have chosen Islam
as a way of life for you.
That's why Imam Malik
said, and you want they want you always
to remember this saying of Imam Malik.
When he said,
and
Islam.
The meaning,
whoever claims this is what the imam Malik
is saying.
Whoever claims
that there is a good innovation, good innovation,
in
the deen.
Whoever claims there is a good innovation, the
deen,
indeed, he accuses
his prophet.
You accuse your prophet
of
betraying the Masjid.
He betrayed
the Masjid. He did not convey the Masjid
completely.
So he had part of it,
and that's why you came
to fill the gaps,
the deficiency
which is left.
So you are accusing your prophet
Then he said, I heard Allah saying,
today, I have completed your deed.
And they completed my favors upon
So They have accepted al Islam as a
way of life for you.
And what was not deen at the time
of the
will not be deen today.
What a beautiful words
came
from the mouth of Imanda Ridhira.
So
when you hear someone is saying this is,
then
hold your horses.
What made it?
That means the deen is in need of
it.
That's why it was good.
So the the deen is in need of
it, that means the deen is incomplete.
If the deen is incomplete and Allah said
it, he completed,
then that means
the prophet
did not deliver the message completely.
But we know that the prophet
on the
plane of Arafat,
in his farewell speech, he said,
what are you going to say about me?
So they said, you delivered the message to
us.
So he raised his hands and his finger.
You are my witness. I delivered the message.
And you are my witness.
I delivered it.
And the Sahaba
heard that,
and he told them
let those who are present convey the message
to those who are absent.
So to say
this is,
the deen
accepts it,
You don't know what is coming out of
your head. You don't know.
A power check.
If
it is permissible
to add
if addition is permissible
to the deen
of Muslims,
the deen of Muslim mean in Gaza Zayden,
Zayden means the other.
If it is permissible in the deen of
the Muslims, religion of the Muslim,
that addition is permissible,
then
reduction,
decreasing,
deletion
is also accepted.
If you add, you can delete.
If it is permissible to add, then it
is permissible to delete.
Then deletion is also permissible
and permitted.
Stop
what an ugly and horrible
saying you're uttering.
It was sufficient ugliness
to utter such a statement.
Those who will be satisfied with such
saying
are the ignorant, the fools. They don't know
the consequences,
and they don't know what this will lead
to.
What
corrupted
the scriptures that were revealed before? This
adding and deleting,
adding and
deleting. So the rabbis,
the priest,
bishops
okay.
They add, insert, delete, insert, delete.
That's what they're doing. And this game is
going on,
still going on,
playing with the scripture,
adult writing the scripture.
Allah entrusted
the learned men,
but they were not trustworthy.
So that's why when it came to the
deen of al Islam
of Quran, Allah said, no.
I am the one who's going to safeguard
it and protect
it. It is we who send down the
dikr, the remembrance, the reminder.
This Quran,
the deen,
and it is we who's going to
who are going to safeguard it and protect
it.
So all innovations in the deen, my dear
brothers and sisters,
are prohibited.
Then the sheikh said,
why?
And I believe that iman
is
saying upon the tongue or utterance by the
tongue,
actions by the limbs,
and faith and conviction
in the heart.
Yazid al Fatima, this faith, this iman,
arises, increases
by
doing
good deeds,
by obedience,
when you do good deeds,
and it falls, reduces,
decreases,
but when you when one commits a sin,
committing sins, the
perpetration of sins,
If someone commit sins,
that will reduce and harm his iman or
her iman.
And this is the belief of Al Sunnah.
So the belief of Al Sunnah, this is
the definition of the iman. So there are
3 components
that comprise and constitute iman.
The saying,
oral
this is oral
action.
You articulate
what you hold in your heart.
You articulate and you verbalize
and you say
the Shahada.
You have to say it
if you are able
and there is no
reason
that stops you from
articulating it. Like, for example, maybe a person
is dumb.
Okay. So he cannot talk. Then he has
to give us a sign
or he can't write.
So you have to say that's why
you become a Muslim when you articulate
and say,
I've a witness.
I've
a witness. There's no deity worthy of worship
and Muhammad
is Rasoolullah.
And that's why the prophet
was begging his uncle as in Bukhari,
Abu Tal when he was beating his last,
asking him to say it.
So,
oh my dear uncle,
say a word so that you will
entitle me,
will make me able
to intercede for you
in the day of resurrection,
but he
refused to say it.
And the last words he came came from
from him,
he's
pronounced that he is upon the, the religion
of Abdul Muttalib, and he died as a
of
a.
And the prophet said, I will pray for
you if Allah
unless Allah subs me, and
the prohibition
came immediately
immediately.
And Allah sent down regarding Abu Talib
You don't guide whom you love,
but Allah guides whom he wills.
So the articulation,
the verbalization
is.
So this is
part of the imam, And then the amal
by the liens,
prayer, fasting, yihad,
giving zakah,
going to the masjid.
So these are actions
by our limbs,
and they are part of the imam.
And read the Quran.
So out,
you will not find imam only. That means
the belief of faith
in the
heart.
No.
You don't remove the
and tap your heart. No salah, no siyam,
no zakah, no and
you say, iman is here. No. There's no
iman there at all
because iman cannot be hidden.
Imam is here. Where is the hijab?
Where is the hijab? Where is there's iman,
there will be hijab.
Where is the salah? There's iman, there will
be salah.
Where is the zakah? There's Iman there will
be zakah. That's
why.
Said Abu Bakr said,
By Allah, I will
fight whoever differentiate between the prayer
and jaka.
And he fought all those tribes, Banu Hanifa,
when they refused to give the zakah.
Though they were praying, fasting, all this thing,
They say, we'll not give the zakah. He
fought them
and brought them back to the deal and
forced them to give the zakah.
So the Amal is part of the deal.
It's only because of the
influence of the Greek logic.
This bidah came, the bidah of the Ijja,
where they
excluded the amal,
the the work from the imam.
And that deviant sect
emerge, the mujah,
saying, amal,
work,
labor,
doing
is not part of the imam.
And that
sect
perished,
but that thought
is still alive.
And then today,
it is rampant.
Muslims
in practice,
practically, they are.
No salah, no siyam, no zakah, no hay,
nothing. And everyone's saying, iman is here. Iman
is here.
There's no iman.
The the belief, the
that set of belief. You believe in Allah.
You believe in the angels. You believe in
the messengers, etcetera. All the issues of faith,
articles of faith.
So these three
these three elements, they constitute the iman.
And if one of them is missing, the
iman becomes 0.
Mathematically,
iman equal this
atlas
multiplied by the actions of the limbs
multiplied by the conviction.
So and all these 3 are valuables.
Valuable.
They vary. They increase and decrease.
So if 1 becomes 0 of them, of
the one of the 3 variables,
the project, the outward, the iman will become
0.
0.
You don't believe in any of the articles
of faith? You don't believe in the angels?
You don't believe in the Jannah? You don't
believe in the hellfire?
What was known of the Deen by necessity?
Amen.
0.
So let us wake up.
So this is the
the belief of.
And as I said, these 3, they are
valuable. They increase and decrease.
The utterance,
the sayings, they increase.
If you keep always your tongue busy by
the,
you will see your iman is rising.
And Ramadan, because you are reading Quran and
and you feel that iman is rising.
The actions of your limbs
when you pray
more,
the and
the sooner and never your iman increases.
The even the jikad itself, the conviction itself,
it's also increases
when you know
the each article of faith with detail,
and you know the details of everyone, you
know, the detail
about the belief in the angels, about the
agenda,
that belief and that conviction becomes stronger in
your heart.
For example,
when Ibrahim Alaihi Salam
said,
Oh my lord. Show me how you give
life to the dead. Allah said,
haven't you believed? He said, I believe.
Well, luckily,
it might not I need more
certainty.
More more I need.
Told him, take
birds.
Take 4 pigeons or birds,
cut them,
and then distribute their flesh around
you on the mountains, and then call them.
Yeah. Tina kasaya. And that's what happened.
The question is here.
The email before doing this and after,
that conviction will be the same now.
It will hit the sky.
Certainty will hit the sky
because now he saw how Allah gives life
to the dead.
He slaughtered,
and he killed the birds
and mixed them,
their flesh,
distributed it.
And he called them, and they came flattering
their wings.
So even
the jikad itself,
the
that
conviction,
the articles of faith will increase the more
knowledge you have and the more you
have a know about each one and details.
The iman
is 70 and more,
and the is between
the
39
or from 129.
K?
Ownership.
These are the ranks of iman.
And here, I want to draw your attention
that these are the ranks or levels or
degrees
above
the minimum. There's a minimum amount should be
there,
and these are on top of that.
So that
the indicator goes up and down.
Some,
they have 60
flags, 50, 40, 30,
5,
10
above the minimum,
the baseline.
So the decrement
happens in this shahab,
in this range.
Lies fall,
go up, go down.
They go up, they go down, they fall,
and they rise.
By doing good deeds, they go up. The
indicator moves upward.
You sin,
every sin will bring down the indicator
down, and
you will fall, and your iman will fall.
That's why we should not treat sins lightly.
Looking at the haram will bring the indicator
down.
Mixing with women will bring the
down. Watching Haram will bring the indicator and
the level of iman down.
That's
why ibn Abayeem said
when he commented on the Hadith Qudsi,
Adam,
our son of Adam,
were you since to reach the clouds?
Then you meet me without
associating any partner with me.
I
will wipe away, and I will
wash away all your sins
and substitute
all your sins that filled the earth up
to the clouds.
Substitute them with good deeds.
Forgiveness,
and they don't mind.
Believe me when I read what Ibn Taym
said, they said,
Really, many times we read this hadith, and
we understood it
in the wrong way.
He said,
don't be fool.
Don't be fool and do not rejoice
when you read this hadith.
And don't think it is easy.
Look
at the condition
in the hadith.
What is the condition in the hadith?
The condition in the Hagit,
then you meet me,
and you met me.
You did not associate
anything.
Shai'a.
Undefined.
And when there is
a word,
common noun, undefined,
is mentioned in the context
of negation
or prohibition.
It denotes
generality
And nakira too. This is an.
And nakira too.
So there is
nakira,
undefined
word,
that you can add al to it.
It will be become,
defined.
So if it is mentioned
in the context of negation
or
prohibition, it denotes generality.
For example, when Allah says,
Well,
I have
will never wrong anyone.
Whether Muslim, non Muslim, none no one because
here is Nakira,
and Allah negates
and denies that you will not,
wrong anyone,
anyone,
all
his servants will be treated just plain.
Well, I should
not associate
in the worship of his lord, anyone, anyone,
prophet, messenger,
angel,
tree,
saint, anyone.
So Nur Qayyim is saying here, look to
the condition.
That means anything.
Who can say that
I never committed a form of shirk?
Manute.
The hidden shirk.
Maybe the maj major and minor. But how
about the hidden shirk? The showing off. Who
can say
I I
that never happened.
I didn't have that in my life.
All my deeds are done purely for the
sake of Allah. Come on. Let us face
the reality.
You want people to know about you.
You want your,
fans
fans
number to increase.
You are proud, and you
become boastful when you have this number of
followers.
My followers are 1,000,000.
Okay.
This is fit enough for you.
Those 1,000,000, if you told them something wrong,
all of them, they will be there
on the devil's erection,
and their sins will be in your record.
What is wrong with you?
So
so the iman
rises and falls. So all that's why he
said, iman, Ibn Said, after he commented and
said that he said, iman is something very,
very soft,
very sensitive,
very soft substance,
very soft,
very
sensitive.
Anything
harms it.
Anything
affects it.
Any sin
committed
scratches it.
So all the sins,
they harm the iman.
And if we carry on committing sins,
iman will carry on falling and dropping
till it hits the minimum.
And if we carry on, then even that
minimum will go.
And when the baseline
is gone,
the foundation is gone, the.
The said, and I know now that the
narration
Whoever sees
evil
to change it by his hand if he
is authorized and he has the power and
the ability,
If he cannot to talk about it.
If he cannot
to abstain from it
and to hate
it and detest it in his heart.
And there's no imam beyond that.
If you don't even hit hate, sorry, hate
the imungha, the evil in your heart,
then your iman has gone
has gone.
Has
gone. You don't have an iman which is
equivalent or equal to
the weight of the mustard,
a seed of mustard or mustard
seed. So the iman has this different
seventy and more levels.
The highest of it,
That's the
And the lowest
level
of these branches and ranks of is
to remove is removing or the removal
of harmful objects. You find an
harmful, harmful object on the way, you pick
it up, and
you throw it away.
And I believe that it is
obligatory
and incumbent upon every Muslim to enjoin
what is good.
And forbid what is evil.
According to what the sharia
of Muhammad
the pure
Muhammad and law,
Islamic law,
necessitates
and dictates.
So I'll be happy that have
worked too hard. This is my
belief.
Summarize,
shortly,
I
scribbled it.
I wrote it quickly.
Though I have many things in mind, I
am busy.
So that you, my dear reader, know
what I believe and what
I I am upon and what I call
the people too.
Underlies my witness,
underlies the one whom upon upon whom I
rely and I trust.
So this how
the case
ended.
This
small
paragraphs
or few lines which he
compiled and wrote about his his belief.
Elevate his status.
May Allah
his mercy upon his soul.
I mean, and may Allah
keep us remain steadfast
on this beautiful deen to
find him pleased with all of us. Amen.
May Allah
bless us with the
beneficial knowledge
and right and the doing of righteous deeds,
And may Allah forgive us our faults and
mistakes and ignorance.
And may Allah
unite
our and may Allah unite our hearts
and may Allah
elevate your status.
My dear brothers and sisters,
in the and may Allah reward all of
you immensely for your patience and attendance.
Brothers and sisters,
we'll now begin the question and answer
session.
Please send in your questions as soon as
possible.
And,
we will begin with the ones that we
have already received.
Okay. First question, Sheikh.
Now that the Friday prayer is delayed in
the UAE,
can we pray
as much as we want till the second
Adhan?
The answer, yes. That is the
that is the the prophet. He said,
if you come to the masjid, you pray
until the iman climbs the member.
And remember that the prophet,
he would come from his rooms, from his
house,
straight to the member.
So when you come to the masjid,
it is allowed. You play as many rakats
as you want
before the
the imam climbs the imam.
That is permissible, and that is sunnah, actually.
Is this clear to the question?
Charlotte's question. If not, they can ask again.
Next question.
When it comes to intimacy,
what is permissible and what is haram?
Okay.
I will elaborate here. So if you are
having kids around you,
get them to go.
K.
Everything is halal
between
spouses,
husband and wife. Everything
Except
* *.
The * * is not principle.
Apart from that, everything is halal.
I
will not go further.
Everything,
okay,
to fulfill your desire,
enjoying
touching
and the bodies of each other,
pleasing each other,
for playing with each other.
Everything is halal for you.
Even during the
message,
everything is halal except
the *.
The
said, they do everything
except
the *. I
shall say, when one of us gets our
period,
will tell us to
wear the like the,
like the pity coat
covering the lower part, and he would be
fondling with the upper part of the body.
So a man, when his wife is having
a period,
he can
fondle,
and his wife can help him to be
to
release his,
and satisfy him.
That is principle.
Many people, they ask about,
certain,
things they do. It is principle. It's not
haram.
The. Let me say, it's not a cliche.
Do everything
except
the *
and the * *
that is prohibited.
You sleep with each other naked.
You can take a shower together
naked,
both of you.
As Aisha said,
I took a bath with the prophet.
Both of us, they went naked,
and we will tell each other, leave part
of the water for me.
Because some people you see,
this is the problem. People, they go
to extremes. Our son
doesn't know extremism.
No room for extremism.
See, some people, they are saying no. No.
No.
You are not allowed to see the body
of your wife.
Why? Who said that?
And we have to switch off the light.
Who said that?
And fulfill our desires while we are covered.
Who said that?
Who said that?
That's not there in our
deed.
That's not there in our deed.
So
here the prophet
is bathing,
taking a shower
with his wife, Aisha.
Nick?
Even let me
be more open.
They can make laugh while they are taking
the shower,
providing that before entering, they said, the dua
so that the shayateen will not be able
to see them.
So this is permissible in Islam.
It is permissible
in Islam.
When say, Nur Al Khattab came
to the because,
you know, he
the, they came from Makkah. They
fulfill their desires
and biological needs in different positions
with their wives.
So he married a woman from among the
Ansar people of
Medina.
And there was a rumor in Medina.
If a man sleeps with his wife in
a position different than the normal position, which
they call it machinery
or something like that.
Okay.
Then the child will become cockeyed.
And said, Nurmur, he slept with his wife
in a different position,
And then he came to the because
maybe
what the are saying is true because the,
they must have heard it from the and
the are people of the book.
So he came to the prophet,
and he said, oh, prophet
See the beauty of the Arabic language.
I have chained
the saddle of my mount,
the saddle of my horse.
The prophet
knew what he he meant.
The answer came from Allah.
The answer came from Allah
not from the prophet, from Allah
answering that question.
Your woman, your wife, or your
The
is your farm.
Are
your approach your
in whatever way you like.
And send forward
before
the
fulfilling your
desires. Let's say
the,
here, what you send forward is the dua,
like and
also, like, for playing before
making
laugh.
So the answer came from Allah.
This is very important.
Your teled,
is where you put the seed,
and you get the
the the plant.
And the seed, you put it
in the right place.
The raksham is not the telic.
That's right. Ain't no * is haram,
because that is not the telic.
No child will
come out from there.
K?
And now what we hear,
men, they want to marry men and women,
they want to marry women. What will happen?
If a man is going to give a
child,
or a woman will make another woman pregnant.
What will happen to the human race?
Will be
extinct like the dinosaurs.
So it is in the place of the
heart where you put your seeds.
So Allah give us the
the green light.
Your women are your telly.
Back to.
Approach your telly
in whatever way you like.
As long as it is in the place
of the
where the child
goes,
the normal place.
But if you
make any *,
this is
as mentioned in the hadith.
So, Alhamdulillah,
our Islam is so beautiful.
Everything is mentioned.
Everything.
You don't need to watch *.
You need that.
The hadith are full
of teaching
us
what is permissible.
Sheikh Rastambouli
he wrote
one book, this volume
for the newly married couples
newly married couples
called.
I don't know if it is translated
into English or not.
It needs to be translated if it's not
translated,
and all full of the hadith
So that you are going to get married,
read it, so you know what is permissible
for you.
Because believe me,
many questions, they come.
Many Muslims,
they think
if they are practicing Muslims, they should not
do these things. Only the kafar, they do
this
this stuff.
No. And this then affect
their marital
relationship.
You
satisfy each other, our immediate halal.
And the halal is
known.
You don't make laugh when a woman is
having her period
and no inner success. Apart from that, you
have green light.
Is this clear to the questioner?
Sheikh,
otherwise, they can ask again the next question.
Sheikh, is a person considered an innovator if
he interprets
and
does his deen based on his only understanding
without
referring back on how the Sullivan scholars understood
and applied things?
So he understand that in his according to
his own way?
Yeah. Yes, Sheikh.
Of course. This is.
He will go straight.
He will go straight.
Probably he will understand the deal.
And especially if you are
not a scholar, you are not qualified,
you're not alim,
and you without referring to the books of
the scholars and the books of
and the books of,
you will go straight.
Next question, please.
Next question, Sheikh.
What
does it mean
if one is to,
what does it mean
by
saying
one attains Hikma?
The hikmah.
Okay.
Whoever Allah
bless him with wisdom,
he was giving
a lot of,
a lot of good.
And the hikmah that Ulema said is to
say the right thing at the right time,
and you put the right thing in the
right place.
So that's the hitman.
You say the right thing at the right
time,
and
you put the right thing in the right
place.
So if Allah bless you with this vision
and understanding,
that is
great gift and blessing from
And the hikmah, also the wisdom, those are
people who are wise.
This is something can be gained, can be
earned
by
by
practicing
and by
learning
and
by sitting with the people, the elders, the
wise people,
read in the books
that
mention the wisdoms of
the of the people of the past.
That's how you will become wise,
Is this clear?
I like this clear, We go to the
next question.
Is it obligatory to follow the advice of
the doctor? Answer,
yes.
Because he is
the expert
in this.
So he gives you the medicine, takes tells
you follow this medicine.
So
you have to follow.
Take this medicine
because this person, he studied for years.
He diagnosed
your case.
Sometimes he might he might maybe he will
be mistaken. The diagnosis are not correct,
but that is exception.
But, normally,
that's why they
they take blood
and they
sample and they
do the analysis and to see what is
your illness and what is the root cause.
K. Sometimes you go to the doctor and
you are complaining, I have this here,
pain,
and he tells you
he checks somewhere else.
And you wonder, what does that have to
do with this?
Because he knows what causes that,
the root cause.
So when the doctor tells you
that after
doing the diagnosis,
this is your problem.
Okay. So take this medicine.
Do the following things.
Follow this diet.
Don't eat this type of food.
Then you have to
follow the instructions of your doctor. You have
to.
Next question.
What if doctors say don't go to gatherings
to old persons out of fear of catching
COVID? Does it become a will obligated to
follow his orders?
Before
the
answering this question, what the prophet
said
when there are contagious
diseases. Listen to me, my dear brothers and
sisters.
Listen carefully.
COVID 19 is contagious, and especially this
variant, latest one,
Omicron.
The moment I'm talking to you, many of
my families,
my relatives,
they have the virus.
Many houses are
under lockdown.
What's going on?
Recklessness,
indifference, negligence,
and people are saying,
No. You have no.
You
are.
You don't know your Islam.
Our prophet said,
Run away from a person who has leprosy,
a disease
that makes the the pass to the organs
and the fingers and the toes
to fall apart. Run from him. In the
same way, you run away from the lion.
In another hadith, he said,
Someone who has sick
flock of heave or cattle
should not mix with the cattle of someone
whose cattle
are healthy.
Don't mix the sick animals with the healthy
ones.
This what the prophet said.
Are you going to listen to your prophet?
Or you have more than
your prophet?
He also said
When you hear about the break
of the plague
in a town, in a country,
don't enter it.
And if you are in it, don't leave
it.
The first quarantine
the first quarantine
happened
on the face of the globe
1400 years ago
is what prophet Muhammad
did and told
his followers to do. 1400
years ago
before anyone else,
There's a plague
of this disease.
The plague,
if you are in this
town, don't leave.
If you are out, don't enter.
So now Ahmadre Khattab
was going to sham,
and he heard about
the plague of Amwas.
Many of the Sahaba died.
So when you heard, he consulted the Sahaba.
What should we do?
The Sahaba were divided into 2 groups.
1 saying,
we will proceed,
and what Allah decreed is going to happen.
The others said, this is contagious disease, Amir
al Mu'mini,
and we should not go ahead.
Said Nama
was convinced not to proceed, and he decided
to go back.
And who said, Nava, Ubaidah said,
he said, now,
Omar, are you running away from Allah's father,
or Amir Al Momini?
He said,
I run from Allah's,
the disease, by Allah's.
I'm I'm not escaping Allah's,
And this is the deep understanding
of the Qadr.
When you fall sick, you fall sick by
Allah's Qadr.
You don't sit until you die. You go
to the doctor, and you take the medicine
by Allah's Qadr.
So we encountered the Qadr with the Qadr.
So the Muslim decided to go back,
the whole army.
None of them heard about the hadith of
the Quran except Abdul Rahman of Baha'u, and
he was not present.
So when he came, he found the army
in the move. He said, what happened? They
told him.
Said, I heard,
Allah's messenger
saying, if you hear of the break of
the plague
in
a country,
do not enter.
And if you are in, do not leave.
They asked an expert
on contagious diseases,
pandemics.
If the you are the expert.
If plague breaks in your country, what are
you going to do? You know what they
said?
They said, I will lock down the entire
country.
I will isolate the whole country.
I will close all the exits,
air, sea, land.
I will not let anyone to enter nor
anyone to leave.
They said, okay. Not to let anyone to
enter. Yes. Because it is
they will catch the virus.
But why are you not going to let
those who are healthy to run away?
He said
no.
When the
this virus
and disease spreads,
everyone catches it.
Some,
their immune system is very strong,
so
the immune system fights,
so the virus doesn't harm them.
But they are carriers
carriers.
And some, their immune system is weak, so
they are harmed.
So if I allow the carriers to go
out, they will spread it somewhere else
somewhere else.
This what Islam teaches us.
So if there are people they have COVID
19, you don't go to them.
If you have COVID 19, you don't go
to the masjid.
And you say, I will not miss the
Jamah.
You are sinful if you go to the
mosque
when you have
COVID 19, corona.
You are sinful.
And if a Muslim
gets this virus from you and
you passed it intentionally
and you know and he died, you killed
him,
and you will be held accountable before Allah
You
were the cause of his killing,
his death.
Is this clear to the question or not?
Very clear, sir. Very clear.
Very much needed to.
Abu Diop, I believe you have a question.
Please unmute your mic.
I have 2 questions, and I thank you
for the for this.
My question is concerning these,
these two books.
And,
Al. And, Al. Al. Al.
Al.
The
Abdul Abdul Abdul Abdul Abdul Abdul Abdul Abdul
Abdul Abdul Abdul Abdul Abdul Abdul Abdul Abdul
Abdul Abdul Abdul Abdul Abdul Abdul Abdul Abdul
Abdul Abdul Abdul Abdul Abdul Abdul Abdul Abdul
Abdul Abdul Abdul Abdul Abdul Abdul Abdul Abdul
Abdul Abdul Abdul Abdul Abdul Abdul Abdul Abdul
Abdul Abdul Abdul Abdul Abdul Abdul Abdul Abdul
Abdul Abdul Abdul Abdul Abdul Abdul Abdul Abdul
Abdul Abdul Abdul Abdul Abdul Abdul Abdul Abdul
Abdul Abdul Abdul Abdul Abdul Abdul Abdul Abdul
Abdul Abdul Abdul Abdul Abdul
Abdul Abdul Abdul Abdul Abdul Abdul Abdul Abdul
Abdul Abdul Abdul Abdul Abdul Abdul Abdul Abdul
Abdul Abdul Abdul Abdul Abdul Abdul Abdul Abdul
Abdul Abdul Abdul Abdul. No. Beginners don't read
about the The TVNs.
Yes.
And, also, there's another book by Ibn Hazen,
Al Fissel,
So you don't see Okay.
You don't read in these books as a
beginner.
Okay? Because you are going to come through
some and what this group believes and that
believes.
But later on, advance
stage,
there's no problem
in reading about this,
this
deviant sect.
There is
a a series made and, by one of
the in the kingdom
about
the deviant texts.
That is okay
if one wants to to read and to
get an idea.
Okay? And,
apart from that, I will not recommend a
beginner to go and read in these books.
First of all, establish yourself.
Make the foundation strong.
Because if the foundation is weak,
one
will make one's head to spin.
Is this clear to you?
No. I'm not sure. It's clear.
Next.
Okay, Sheikh. I believe,
one of the questions that was asked previously,
they're saying their question was, what are the
means of attaining
Hikma?
The hikmah is
as I said, it is it is something
first of all, it's a gift from Allah.
Some people, Allah bless them with this.
And second thing,
that it can be gained, it can be
earned
by
being with those people who are wise,
be in the midst of scholars, be in
the midst of the the pious, the righteous,
the
the people of knowledge because that's how you
will learn because they see and observe
how they talk, how they behave, etcetera.
And reading the books
compiled
on, on wisdoms and hicam,
k,
by which they contain many of the hicam
said
by the scholars, like the hikam of,
Luqman al Hakim, Luqman the way.
Okay? So there are books. They,
compiled
the wisdom that he he mentioned.
K? So you benefit from all these things.
Next.
That was our final question. If you'd like
to conclude.
May Allah bless you.
May Allah protect you. May Allah
bless you, bless your family,
protect you from this pandemic, from this disease,
and may Allah grant quick recovery and shifa
for all those who caught this virus, Ameen.
May Allah
elevate your status in this dunya
and in the al nah to nayeem. I
mean, may Allah keep us remain steadfast
on this beautiful deen till we meet him,
and he is pleased with all of us.
I mean, until we meet in
the coming session,
I leave you in Allah's company
and protection.