Salem Al Amry – Lesson 82 Weekly Class Masail Al Jahiliyya
AI: Summary ©
The speakers discuss the transformation of the Bible by the people of the Bible who were distorted and were not aware of it, and the history of religion and the use of "overcome." They also discuss the importance of shins and ankles to avoid confusion, the use of pictures to teach children about their behavior, and the differences between the Sa' throat and the head. The speakers also address the importance of praying for the child and give examples of father praying for the child.
AI: Summary ©
As-salāmu ʿalaykum.
Wa-ʿalaykum as-salāmu ʿalaykum wa-raḥmatu Llāhi
wa-barakātuh.
How are you Shaykh?
Al-ḥamdu liLlāh.
Al-ḥamdu liLlāh, inshAllah we'll get started with
the lesson.
Al-ḥamdu liLlāhi wa-raḥmatu liLlāhi wa-barakātuh.
Wa-s-salātu wa-s-salāmu ʿalá Rasūlu
l-Karīm wa-alá ʿālihi wa-sahbihi ajma
'īn.
Amma baʿd, as-salāmu ʿalaykum wa-raḥmatu Llāhi
wa-barakātuh.
Dear respected students, may Allah bless you all
for your attendance.
Today we are covering The Days of Ignorance.
Masā'il al-Jāhiliyyah by Muhammad ibn Abu
Ghahab.
Just a quick reminder, please take notes, listen
attentively and hand your questions over to the
Shaykh over to us throughout the course of
the lesson.
Now I'll hand it back to the Shaykh
to start the lesson.
BarakAllahu feekum, wa-jazaakum Allāhu khayran.
As-salāmu ʿalaykum.
Wa-ʿalaykum as-salāmu ʿalaykum wa-raḥmatu Llāhi
wa-barakātuh.
Bismillāhi r-Rahmāni r-Rahīm.
Inna al-ḥamdu liLlāhi ahmaduhu ista'īnuhu nastaghfiruhu
wa na'udhu biLlāhi min shu'ūr anfusinā
wa min sayyi'āti a'mālinā innahu man yahdihi
Llāhu fa-lā muddhillah lāhi wa man yuddhillah
la-hādiyah wa ash-shahidu an-lā ilāha
illā Llāhu wahdahu dhā sharīka lāhi wa ash
-shahidu an-nā muḥammadan ʿabiduhu wa rasūluh amma
baʿdu fa-inna ʿasliqa al-ḥadīth kitāb Allāhi
taʿālā wa khayr al-ḥadī hadī muḥammadin ṣallá
Llāhu ʿalayhi wa alihi wa sallam wa sharḍu
l-umūri muhdathātuhā wa kulla muhdathatin bid'ah
wa kulla bid'atin dhalālah wa kulla dhalālatin
fin-nār amma baʿd my dear brothers and
sisters in Islam today is our weekly class
masā'il al-jāhiliyyah issues of the jāhiliyyah
by Shaykh al-imām al-mujaddid Muḥammad ibn
ʿAbd al-Wahhab rahimahum Allāhu taʿālā and we
reach the mas'ala number 26 al-mas
'ala al-sādisah wal-ʿishrūn taḥrīfu kitābillāhi min
baʿdimā ḥaqadūhu wa hum yaʿlamūn so this mas
'ala talks about distorting which we call taḥrīf
adulteration modification of the scripture so
those whom Allāh entrusted to take
care of the scriptures that revealed to them
they proved to be dishonest not trustworthy so
they played and modified and adulterated
the scriptures after they had understood the
scriptures so they were not ignorant so they
distorted the scriptures of Allāh that came down
to them after having comprehended them they understood
what is there in the scripture yet they
modified by adding and deleting that's
what they did not out of ignorance not
on purpose deliberately they did that so this
is one of the qualities of the people
of Jahiliyyah Allāh sent down guidance revelation
and told the learned men to teach it
of course told the prophets and the messengers
the prophets they told the people of knowledge
their students to safeguard the scripture protect it
and explain it okay to the people but
keep it as is don't add don't delete
don't but they did not abide by such
instructions and such teachings so so they changed
and distorted the scripture so the author tells
us what the people of the book people
of the book did to their scriptures what
they did to the Torah and what they
did to the gospel and if you study
the Bible which is the Old Testament and
the New Testament you are going to find
by yourselves very vivid you can see by
your own eyes the modifications and the changes
they made you read in the Old Testament
Jehovah God Almighty was wrestling wrestling with
Jacob and he imagined this is this revelation
did God did Allah Jehovah reveal that he
was wrestling with Jacob definitely not the creator
is wrestling with one of his creatures Jacob
Jacob and Jacob said I will not let
you until you bless me this cannot be
part of the scripture or the two daughters
of Lot slept with their father is this
this can be part of the scripture so
when you read you see that someone
someone took his pen and started writing whatever
he likes and searching what he wants and
deleting what he doesn't like what he didn't
like so the author here it tells us
what the people of the scripture the people
of the book did to the scriptures so
they modified the scriptures by adding and deleting
what they didn't like they added what they
wanted and deleted what they didn't want and
listen to this beautiful hadith in Bukhari and
Muslim tells us exactly what they used to
do listen attentively and take notes
and Abdullah bin Umar r.a that the
Jews came to the Prophet peace be upon
him and they told him that a man
from them and a woman are adulterers and
the Prophet said to them what do you
find in the Torah in the matter of
beating they said we will expose them we
will expose them and they will be skinned
and they will be skinned the Prophet said
you have lied there is a beating in
it so bring the Torah so they brought
the Torah and published it so one of
them put his hand on the beating so
he read what happened before and after so
Abdullah bin Salam said raise your hand and
he raised it and there was a sign
of beating so they said it is true
there is a sign of beating so the
Prophet ordered them to go with him in
a narration he said raise your hand so
he raised his hand and there was a
sign of beating so he said there is
a sign of beating but we are concealing
it we are concealing it but we are
concealing it we are concealing it between us
so he ordered them to leave the meaning
listen carefully Abdullah bin Umar Abdullah bin Umar
told that the Jews came to Allah's Messenger
and mentioned to him that a man and
a woman of their number a Jew and
a Jewess had committed fornication adultery, zina he,
the Prophet asked them what they found in
the Torah about stoning and they replied that
they should disgrace them and that they should
be beaten Abdullah bin Salam then said you
lie because Abdullah bin Salam by then he
became a Muslim and he was a Rabbi
so he knows the Torah by heart it
contains it, the Torah contains instruction that they
should be stoned to death so bring the
Torah he told them go and fetch the
Torah bring it they spread it out in
front of the Prophet and one of them
put his hand over the verse of stoning
stoning to death it is there in the
today even in the Old Testament so those
who criticize Islam it is barbaric the Sharia
of Islam he tells them go and check
your book but the problem that you are
not following even your book and read what
preceded it and what followed it so he
covered the verse that mentioned that mentions the
stoning and he read that verse before and
after that means he jumped and he skipped
that ayah Abdullah bin Salam told him to
lift his hand why are you covering this
verse and when he did so the verse
of stoning was seen to be in it
they then said he has spoken the truth
that Abdullah bin Salam spoken the truth O
Muhammad the verse of stoning is in it
it's there the ruling in the Torah stoning
to be stoned the Prophet gave command regarding
them the Jew and the Jewish the man
and the woman and they were stoned to
death in another versions it says that he
told him to lift his hand and that
when he did so the verse of stoning
was clearly in it the man then said
it contains the verse of stoning O Muhammad
but we have been concealing it so now
they are confessing to the Prophet we have
been concealing this verse from one another he
then gave a command regarding them and they
were stoned to death now let us reflect
in this beautiful hadith you can see this
hadith tells you what they used to do
and how they handed the scripture they're hiding
that's punishment stoning but they didn't like it
in another narration they explained they said because
the the chiefs among us the nobles among
us the leaders among us they started committed
zina so that's why we cancelled the application
and applying that verse because these people are
the elite how can we stone them and
that's why you remember when the woman from
Bani Mahzum the Mahzumiyya Bani Mahzum is a
clan of Quraysh nobles she committed theft so
now Quraysh they don't want they know the
ruling is to cut but she is from
Quraysh so they thought the prophet might or
may forgive her so they came to Usama
Usama the son of Zaid and Zaid was
adopted as a son of the prophet then
Allah prohibited the adoption and Usama is very
dear to the heart of the prophet so
they told him go and talk to him
to the prophet maybe the punishment will be
lightened will be less lessened and Usama came
to the prophet requesting him to make shafa
'ah and to lessen the punishment the prophet
told him those before you like here those
before you when someone commits theft and he
is very poor they establish the law they
implement the law but if someone goes from
the nobles from the elite committed the same
crime they forgive him by Allah had Fatima
the daughter of Muhammad sallallahu alayhi wa sallam
committed theft Muhammad would have cut off her
hand this is the Islam so now in
this hadith this jew and jewess jewish man
jewish lady committed zina and they know the
ruling and they know the prophet is the
prophet that the Torah mentioned they know him
very well they know the prophet as Allah
said they know him as they know their
children do you make a mistake among your
children you know your children you know them
even though there are so many you know
them so they know him as they know
their children Sofia she said when the prophet
entered Medina my father and my uncle they
went in the morning to see him and
they came in the evening and I heard
them talking to one telling the other what
do you think of him he said he
is the one because they know the descriptions
of the prophet so he said he is
the one so what should we do he
said we will fight him not we will
believe in him so they know him they
know that he is the prophet they used
to sit around the prophet pretending that they
were sneezing sneezing why because they wanted him
to say may Allah have mercy on you
may Allah have mercy on you they were
looking for that to tell them blessing God
bless you the prophet knew what they were
looking for and he knew that they were
pretending everyone pretends that you are sneezing sneezing
and he would tell them only not may
Allah guide you and amend your affairs so
when this man committed the zina they said
let us go to Muhammad may be the
punishment in the sharia of Muhammad is less
severe than the punishment in the sharia of
Musa so the prophet asked them what do
you find what do you read in the
Torah about stoning they said we expose them
we insult them in another narration we blacken
their faces and we lash them by then
Abdullah was a Muslim so he knew that
they were not telling the truth that's why
he told them they are not telling the
truth what is in the Torah is stoning
to death stoning to death so they brought
the Torah opened it and Abdullah another rabbi
was reading so when he reached the verse
about the stoning covered it with his hand
and he read only what was before and
what was after here Allah told him remove
your hand what did you cover it with
he lifted his hand and the verse is
there then they had to confess yes it's
there but we are hiding it among us
every rabbi tells the other rabbi don't tell
the common people the masses don't tell them
only between us then the prophet he
said they should be stoned and he said
to the prophet I will judge by the
Quran and the Torah the hukum in the
Torah stoning and the hukum in the Quran
in the sunnah of the prophet in the
sunnah of the prophet is stoning to be
stoned and they were stoned to death and
this hadith also teaches us that the people
of the book who are living under the
umbrella under the Islamic state the rules of
the sharia are applied to them applied to
them so this hadith tells you gives us
now a picture an idea what they used
to do and how they were handling and
interacting with the scripture so they adulterated the
scriptures knowingly and intentionally and this type of
modification or changing the text and the ulema
Muslim scholars mentioned I hope that you are
taking notes mentioned that there are two types
of the tahrif distorting adulteration, modification changing the
text there are two types first type they
change the utterance the utterance the word itself
so changing the utterance in order to give
a different meaning different meaning so the articulation
they change it the utterance they change the
utterance either by adding a letter or omitting
a letter so they will add something so
they are playing with the text now modifying
the text adding a letter or removing a
letter because even a dot will change the
meaning totally an example for what they did
is what Allah told us in surah al
-baqarah ayah 58-59 Allah
says regarding the Israelites Arabic
So Allah told Banu Israel and remember when
we said to them Israelites enter this city
Jerusalem, enter this city and eat freely
from wherever you please.
Enter the gate with humility saying, absolve us.
Hittah means, O Allah, remove
our sins.
That's the meaning of hittah, to remove the
burden, the load of our sins.
Absolve us, remove our sins.
We will forgive your sins and multiply the
reward for the good doers, those who are
good doers among you.
This is what Allah told them.
Allah told them, wa qulu hittah, hittah.
What did they say?
Say it in the ayah to follow.
So Allah told them, say hittah, hittah.
But the wrongdoers changed the words.
They changed the words they were commanded to
say, hittah.
And they said hintah instead.
Hittah, they put noon after the ha, hintah,
as we are going to explain.
So we send down a punishment from the
heavens upon them for their rebelliousness.
So Allah told them, enter the city, the
gate and say, O Allah, absolve our sins,
forgive us, remove our sins.
They say hintah, jokingly, sarcastically,
ridiculing what Allah said.
Allah told them hittah, they say hintah.
Hintah means wheat.
Allah said, say, O Allah, forgive us our
sins.
They say wheat, hintah.
Allah punished them.
So we send down a punishment from the
heavens upon them.
Because of their fisq, their rebelliousness, their wickedness,
their evil.
So this is how they changed what Allah
subhanahu wa ta'ala told them.
Allah said hittah, they added one letter, noon,
hintah.
SubhanAllah.
Ibn al-Qayyim mentioned this to you in
one of the classes in the Fundamentals of
Tawheed.
Really, I don't know.
I don't know if I'm talking to serious
students.
I don't know if they are taking notes.
I don't know.
Allah mustahann.
He mentioned in his nooniyah, while refuting the
jahmiyah, who did the same thing like the
Jews.
He said, Umir al-Yahudu bi an yaqulu
hittatun fa abaw wa qalu hintatan li hawani
wa kadhalika al-yahmiyyu wa kadhalika al-jahmiyyu
qeela lahu istawa fa abawa zada al-harfa
linnuqsani.
Qala istawa istawla watha min jahlihi.
Lughatan wa shar'an ma huma siyani noon
al-yahudi wala mujahmiyyun huma fi dina rabb
al-arshi zaidatani.
Qala istawa istawla watha min jahlihi.
Lughatan wa shar'an ma huma siyani.
The meaning, Ibn al-Qayyim is saying here,
Umir al-Yahud, the Jews were commanded, as
in the ayah, to say hittah, hittah.
O Allah, remove our sins.
Forgive our sins.
Forgive us our sins.
Absolve us.
Kulu hittah.
So Umir al-Yahud, then yaqulu hittah.
Fa abaw, they refused.
Fa qalu hintah, hintah.
So they changed hittah to hintah, weak.
Hintatan li hawani, because they are looking for
disgrace, to be disgraced.
Likewise, wa kadhalika al-jahmiyyu, the jahmites, the
followers of al-Jahm ibn Safwan.
Al-Jahm ibn Safwan, who denies that Allah
is above the heavens.
Who denies that Allah's names, they have meanings.
Who was saying in his salah, subhana rabbiyal
asfal.
Instead of subhana rabbiyal a'la, because he
doesn't believe that Allah is above him.
So he's saying, subhana rabbiyal asfal, glory be
to my Lord, the lowest.
The one who is very low.
Classist.
Al-Jahm ibn Safwan.
Wa kadhalika al-jahmiyyu qila lahu istawa.
Allah qal, in the Quran ar-Rahman ar
-Rahim, istawa.
The beneficent, the most merciful, istawa.
Rose above his creation, above the throne, istawa.
That's the meaning of it, of istawa in
the Arabic language.
And I don't want to elaborate because I
elaborated there in the class.
A'la wartafa.
Allah said, istawa.
So al-Jahmi said, istawa lah.
There the Jews added noon, hinta.
Here the Jahmi added lahm.
Istawa, lahm, before the alf.
Last alif he added lahm, istawa lahm.
So he's saying, ar-Rahman ar-Rahim istawa.
Allah istawa lah.
Allah captured.
Okay?
Allah seized the throne.
When one of these deviant groups, al-Jahmiyyah,
came to ibn al-A'rabi, he's a
grammarian and etymologist.
So he said, ar-Rahman ar-Rahim istawa.
He told him, a'la wartafa.
Istawa, a'la wartafa.
Rise above.
So he said, istawa lah.
He said, wayhaq.
Al-A'rab la taqool istawa lah illa
ila kana hunaka munazi' He said, you fool.
The Arabs, they don't use this verb, fi
'il istawa lah, unless there is an opponent.
There is resistance.
So if we are saying Allah captured, seized,
took the throne, that means the throne was
with somebody else.
The throne was with somebody else, and Allah
had to regain or retain it.
So who was that?
That took the throne from Allah, and Allah
had to retake it and take it back.
And the problem that many of these heads
of the deviant sects, they were not Arabs.
They were Ajam.
And they didn't know Arabic well.
And the famous debate that took place between
Abd al-Aziz al-Kinani and Bishr al
-Mirzi.
Bishr al-Mirzi was not an Arab.
And Abd al-Aziz al-Kinani, in the
beautiful debate of Haida, he told the Khalifa,
it happened in the presence of the Khalifa,
I'm going to debate with him with the
Quran only, and on the second condition, as
the Arabs understand their language.
Because the Quran came in Arabic.
And he doesn't know Arabic.
And many times during the course of the
debate, the Khalifa was laughing.
Because Bishr al-Mirzi showed that he was
ignorant.
So here, the Jews added noon, and here
they added laam.
And today, many of the asha'ira, and
many of the deviant sects, istawa astawla.
That's what they are saying.
Umir al-Yahudu bi-an yakunu hittatu, fa
abawwaka al-wuhintatu al-yahwani.
wa kadhalika al-jahmi yuqila lahu istawa, fa
aba wa zada al-laam al-innuqsani.
Allah said istawa, the jahmite, the jahmi added
laam.
So it became istawla.
And then here istawla, gives negative attribute.
Deficient attribute.
An attribute of deficiency.
An attribute of weakness.
That Allah has to re-take and re
-seize the throne.
Because somebody took it from him.
So this is the the second type of
adulterating and changing the text.
So by the utterance, the utterance, the utterance
by adding just noon or laam.
The other type of modifying and adulterating the
religious text is by rendering it metaphorically.
The text is the same.
The ayah, the Quran, the same.
But now the meaning, they render it metaphorically.
Not in literally, in the literal sense.
And if you recall, and I will repeat,
how do people communicate?
How do we communicate?
We communicate by using words.
The language.
Words.
And the words are names for objects.
Things in the outside world.
Oh, this is tree.
This is lion.
This is giraffe.
This is tiger.
Things outside.
And we give them names.
That's why in the beauty of the Arabic
language, al-ismu, they say it is derived
from the wasm.
With a mark.
Or sumu.
Because it is something above the object.
It's like a label.
So when I give a name, I put
a label on the object.
So now when you hear the word, immediately
that the picture, the image, of that object
jumps into your mind.
Close your eye.
The tree is tall.
What do you see?
Oh, tall tree.
The boy is under the tree.
Boy sitting in the shade of the tree.
The words, they convey that message which is
linked to an object.
And that is, triggers that image which is
stored in your mind.
Now, the basic ruling
that when we talk, what we articulate should
be taken literally.
Literally.
That's how we'll be able to communicate.
When I say, Ryan.
Oh.
You understand, it is that the king of
the forest.
You have to take it in the literal
sense.
Otherwise, we will not be able to communicate.
If I tell you, I will meet you
at seven o'clock in the evening.
What do you understand?
You understand seven o'clock in the morning?
Or you understand nine o'clock or ten
o'clock?
Or you understand seven o'clock, seven o
'clock?
Seven o'clock is seven o'clock.
I will meet you at the train station.
Do you understand I'm going to meet you
at the bus station?
No.
Otherwise, we will not be able to communicate.
I'm going to meet you in this place.
What do you understand?
Who's going to meet you?
I am going to meet you or my
brother.
Of course, you understand that I'm going to
meet you, not my brother.
So this is the rule of thumb, the
default.
The default that every speech has to be
understood in the literal sense, not in the
metaphoric sense.
Text should never be rendered metaphorically unless and
until the context lends itself to the text.
But this particular context lends itself to such
interpretation.
For example, I saw a lion running on
the street.
What do you understand?
Lion, animal came from the zoo and the
police are chasing it.
That's how you should understand it.
But if I say I saw a lion
today and I had or I met a
lion today and I had a conversation with
them, then we had a cup of tea
and our conversation was fruitful.
What do you understand?
I met a lion and had a meeting,
a conversation, a cup of tea.
It was fruitful.
You know that I'm not talking in the
literal sense.
I'm talking metaphorically, figuratively.
Why?
Because of the context.
I met a lion.
We had a cup of tea.
The lion will not sit on the chair
at the table sipping the tea with me.
So now these are keywords, indicators.
We had fruitful discussion with the king of
the forest.
He's talking metaphorically.
He meant that he was a brave man,
a lion, a brave man.
this was his token.
I have to understand the text.
Not literally, metaphorically, because they are indicators and
the text, the context tells me that you
should understand it in the metaphoric sense, not
in the literal sense.
But in the absence of the qareena, or
the context, you have to understand the text
literally, not metaphorically.
I hope this is clear.
It's very important.
Because this, through this gate, the deviant sects
went astray.
So this is the second method and way
of adulterating and changing the religious text by
rendering it metaphorically in the absence of the
context when there's no indicator and the text
does not lend itself to such interpretation.
Or they give the the text the meaning,
something very far-fetched meaning.
Yeah.
For example, you will read in the tafseer,
or in the books of the these deviant
sects, Allah commands you to slaughter, to slay
a cow.
What do you understand?
Cow, the animal.
They say no, the cow is Aisha.
You slaughter Aisha.
See?
This is how they adulterate the the text
and change its meaning.
So this is the second method that people,
they follow in the past and still today.
Today the deviant sects, they are doing the
same thing and they call it ta'weel.
It's not ta'weel, it's just tahareef, not
ta'weel.
So the people of the book, my dear
brothers and sisters, they applied these two techniques
and methods regarding the scripture.
They added inserted things into the text, deleted
from the text, and also misinterpreted the text.
Both techniques they applied.
My dear brothers and
sisters, I beg you, make tadabbur.
Reflect in the book of Allah, when you
are reading.
Allah says in Surah Al-Baqarah, ayah 75
...
...
...
...
...
Listen to what Allah is saying.
Do you believers, do you believers still expect
them to be true to you through a
group of them would hear the word of
Allah but then knowingly corrupt it after understanding
it.
So Allah is telling us, lose hope, wash
your hands of them.
Wash your hands of them.
Don't be naive.
Aba tatma'una.
Do you expect them to be true to
you?
And yu'minu lakum?
They accept your belief?
Allah is saying, I know them.
I am the one who created them.
I am their Lord.
I know what their hearts conceal.
Hatred appeared from their mouths and what their
hearts conceal is worse, more.
Aba tatma'una yu'minu lakum.
Do you expect them to believe in what
you believe?
To be true to you?
Wa qad kana fariqun minhum.
While there was a team of them, a
group of them, yasma'una kalam Allah.
They hear the word of Allah.
After hearing it, thumma yuharrifunahu.
So Allah is telling us, this is what
they did to their scripture.
This is what they did to my speech.
This is what they did to my word.
Thumma yuharrifunahu.
They knowingly corrupt it.
Corrupt it.
Min ba'di ma'aqaluhu wa hum ya'lamuhu.
After understanding it, they knew it, they changed
it.
So this is quality of the people of
Jahiliyyah.
Also, Allah said, surat al-Ma'idah, ayah
13.
fabimaa naqdhihim nithaqahum la'annahum la'annahum waj
'anna qulubahum qasiyah yuharrifuna al-kalimaAAam mawadiAAih wa
nasuhadha min maa dhukiru bih.
La ilaha illa Allah.
Allah says, but for breaking their covenant, we
condemn them and harden their hearts.
They distorted the words of the scripture and
neglected a portion of what they had been
commanded to uphold.
La ilaha illa Allah.
See, Allah's telling you what they did to
the scripture.
Allah entrusted them, give them the amanah, the
trust to safeguard the scripture.
They were not honest.
They were not.
That's why Allah said regarding the last revelation,
the Quran, I'm not going to entrust anyone.
I am the one who's going to protect
it myself.
The Quran.
Because this has to remain intact.
Unadulterated.
Because it is the guidance for mankind till
the end of time.
inna nahnu nazzalna al-dhikra wa inna lahu
la haafiqoon It is we, us, for you,
we.
For reveal this dhikr, the reminder of the
Quran.
And it is we who's going to protect
it.
So Allah promised that he's going to protect
the Quran.
If any Muslim says, I have doubt about
the authenticity of the Quran, he's kafir.
He's not a Muslim.
He left Islam.
He's an apostate.
Unless that he is sick, or mad, or
drunk, or intoxicated.
That's different.
Because if you say the Quran is not
protected, you are belying Allah.
Allah's saying, I am going to protect it.
inna nahnu nazzalna al-dhikra It is we
who send down the dhikr.
wa inna lahu la haafiqoon And we are
going to protect it.
So the question, did Allah fulfill his promise
or not?
If you say the Quran is not protecting,
so you are saying Allah promised something, but
he did not keep his word.
And that is kufr.
Also Allah said, in Ali Imran, Ayah 78,
Ali Imran.
wa inna minhum la fariqan yalwuna al-sinatahum
bil-kitaabi li tahsabuhu minal-kitaab wa ma
huwa minal-kitaabi wa yaquluna huwa min'indi
Allahi wa ma huwa min'indi Allah wa
yaquluna ala Allahi kadhiban wa hum ya'lamun
There are some among them who distort the
book with their tongues to make you think
this distortion, distortion is from the book.
But it is not what the book says.
They say it is from Allah, but it
is not from Allah.
And so they attribute lies to Allah knowingly,
knowingly.
SubhanAllah.
They read to the common man who doesn't
know, and he trusts them that they are
the learned men.
So they are reading to him something which
is not part of the revelation.
wa inna minhum la fariqan yalwuna al-sinatahum
They twist their tongues.
They twist their tongues.
So that you think that they are reciting
the scripture to make you think that this,
what you hear, this distortion is from the
book.
yata'asabuhum minal-kitaab wa ma huwa minal
-kitaabi It is not part of the book
what they are saying.
And they say, wa yaquluna huwa min'indi
Allahi What you hear, this distortion is from
Allah.
wa ma huwa min'indi Allah wa yaquluna
ala Allahi al-kadhib They lie, openly.
They attribute lies to Allah knowingly.
SubhanAllah.
Ibn Abbas, listen to this beautiful saying of
Ibn Abbas, beautiful piece of advice to the
ummah, the Muslims.
Ibn Abbas said, O Muslims, how do you
ask the People of the Book?
And your book that was revealed to the
Prophet, peace be upon him, the latest news,
by Allah, you read it, it was not
distorted.
And Allah has told you that the People
of the Book changed what Allah wrote, and
changed the book with their own hands.
And they say, wa huwa min'indi Allahi
so that they may buy with it a
small price.
Does not what has come to you of
knowledge forbid you from asking them?
And by Allah, we have not seen from
them a man qattu yas'alukum analladhi unzila
alaykum.
Rawaha al-Bukhari.
Allahu Akbar.
Ibn Abbas said, O Muslims, how do you
ask?
He is here posing this question to the
Muslims, blaming the Muslims.
How do you ask the People of the
Scriptures?
Though your book, the Quran, which was revealed
to his Prophet, is the most recent information,
the latest from Allah.
Sheikh Ahmad Deedatu Rahimallah used to say, if
you have the Old Testament, the New Testament,
we have the Last Testament, the most recent
information from Allah, and you recite it.
The book that has not been distorted, the
Quran.
Allah has revealed to you that the People
of the Scripture have changed, they have changed
the Scriptures and added and modified, distorted with
their own hands what was revealed to them.
And they have said, as regards to their
modified Scriptures, this is from Allah.
In order to get some worldly benefit, thereby,
Ibn Abbas added, isn't the knowledge revealed to
you sufficient, you Muslims, the Quran?
Don't you know that some of our brothers,
may Allah guide them, who are in the
field of Dawah, debating with the Christians.
They know the Bible more than they know
the Quran.
To prevent you from asking them, first of
all, understand the Quran.
Not that you focus on the Bible and
you forget the Quran.
This is what Ibn Abbas is telling us.
Isn't the knowledge revealed to you sufficient to
prevent you from asking them?
By Allah, I have never seen any one
of them asking.
I never seen any of them, the People
of the Scriptures, coming to the Muslims, asking
the Muslims about what has been revealed to
you, asking you about the Quran.
Said, I never.
So why do you ask them about what
they have in their Scriptures, when Allah told
you that they distorted their Scriptures and modified
them?
So this ignoble quality of the People of
Jahiliyyah, this sickness, which happened in the previous
nations, came and many deviant sects, Muslim
sects, were influenced and their minds were polluted
by the same sickness.
These sects, like the Rafida, Jahmiyyah, the Qadariyyah,
those who are saying there's no Qadar, and
the Jabriyyah, those are the fatalists, who are
saying man has no will, just like a
feather, the wind blows it in all directions,
so you are a human being, you have
no free will, Jabriyyah.
So the ulama, they say, if you come
across a fatalist, and say, you know, man
has no will, okay?
So he is not responsible for whatever he
does, so the ulama, they say, give him
a slap on his cheek, slap him on
his face, and if he reacts, they say,
no, no, no, no, you know, I have
no will, I have no choice, when I
hit you, in spite of, against my will,
because I have no will, you know, and
you know, you are a fatalist like me,
so I will not accept that.
Then the Mu'tazila, another deviant sect, who denied
the ahadith of the
ahad, ahadith, they are the ones who invented
this bid'ah, hadith that is ahad, which
means not mutawatir, and the bulk of the
ahadith is ahad, not mutawatir, mutawatir are few
ahadith, mutawatir means that this hadith reported by
many sahaba, many tabi'in, et cetera, throughout
the Isma'il, they are few only mutawatir,
ahadith, not many, most of the ahadith, they
are ahad, for example, the famous hadith, innama
al-a'malu binniyatu, innama al-kulli min manawa,
is ahad, only Sayyidina Umar ibn al-Khattab
reported it.
This is bid'ah to reject the ahadith,
because say it is ahad, ahad, because to
reject the ahadith of the Prophet, they have
to find a justification, they say, oh, this
is ahad, ahadith, it's not mutawatir, and only
will accept the Quran, to reject the sunnah,
so that's why you find the mu'tazila to
them, if someone, one of their issues of
their belief is the one who commits kabira,
major sin, is not a Muslim, is a
kafir.
In the dunya, in between, between two states,
is neither a Muslim nor a kafir, and
the akhira is kafir, that's why they rejected
all the ahadith about the shafa'ah, the
shafa'ah, because to them, the one who
commits major sin, kabira, is going to reside
and remain and stay in the hellfire forever,
forever, forever.
And the ahadith of shafa'ah say he
will not remain there, he will come out,
so all the ahadith of shafa'ah, they
reject, so this is the mu'tazila.
And then, asha'ira, asha'ira, the followers
of Abu al-Hassan al-Ash'ari, rahimahallahu,
who repented and left this madhhab because he
was, the founder was one of the mu'tazila
for 40 years, and he repented, and yet
his followers today are following the madhhab that
he left, and he came to the madhhab
of the salaf, and he said, I am
upon the madhhab of Imam Ahmad ibn Hanbal,
may Allah guide them.
So all these deviant sects, the asha'ira
today, they say the same thing when it
comes to the istiwa, they say, no, no,
no, no, istawla, istawla, and they say Allah,
neither inside nor outside.
Allah is not, you should not say Allah
is in heaven.
If you say Allah is in heaven, the
sana'a, you limit and confine Allah, and
Allah is, has no place, and he is
out time and place.
Tell them, can you just come down to
earth and respect your gray matter?
Don't you know Allah al-awwal, wal-akhir,
wal-zahir, wal-batir, Allah is the first
and the last, and is about everything and
closer to you than anything?
Don't you know that everything is created, including
place, time, created by Allah?
Then where is the question that we are
confining Allah in a place or within frame
of time, when he created time and place?
Or you deny that time and place is
created, and that Allah is not the first,
al-awwal, huwa al-awwal wal-akhir, this
is what Allah is saying, kana allahu walam
yakun shay'un ma'a, the Prophet salallahu
alaihi wa sallam said, walam yakun shay'un
qablahu, Allah was, there was nothing before him,
and there was nothing with him.
So he has to agree that Allah is
the first.
Okay, fine, then Allah is the first, and
then he created the creation, right?
Yes.
Now, I'm asking you, when he created this
creation, where is this creation with respect to
him, the creation with respect to the creator?
Is the creation inside the creator, or is
the creator inside the creation, or the creator
outside the creation?
Choose now, is the creation that he created,
he created it in himself, that I am
you now, inside God?
If he says that, then he's kafir.
That means everything created inside God.
All the dirty stuff inside God, astaghfirullah al
-adheem.
So this is ruled out.
The second, is the creator, after he created
the creation, and dwelt in the creation, hallah,
fil makhluq, that now the creator inside the
creation.
If he says yes, then you are not
a Muslim, because this is wahdat al-wujud,
the unity of being, of pantheism, that God
is in everything.
Whatever you see, that is God.
Anything in front of you now, the table
is God, the chair is God, because God
is in everything.
So if you say, I believe that, then
you are not a Muslim.
So this is ruled out, it's wrong.
So what to remain?
That the creator outside his creation, and he's
above his creation, and nothing of his creation
indwells in him, nor that he indwells in
any of his creation.
This is the meaning of what Ahl as
-Sunnah say, what the Salaf say, when they
are saying Allah fissama.
They're not saying that Allah is in one
of the seven firmaments.
Come on, Allah above the Arsh, outside the
creation.
Ba'inun min khalqihi.
So now the Asha'ira, they're saying, Allahu
la dakhla al-kawni wa la kharri al
-kawni.
They're talking nonsense, Asha'ira.
They're saying Allah is neither outside the creation,
which he created, so he's not outside, nor
that he's inside.
Like, I'm asking, where is he?
If God, Allah, he's not inside the creation,
or outside the creation, so where is he?
Does he exist?
Does he exist?
No.
Exists in your mind.
But there's no real existence outside.
So there is no difference between you and
the atheist.
But you are stupid.
You don't know what is coming out of
your head.
Because you are saying, Allah, God, doesn't exist.
This is what you are saying.
It's neither inside the creation, nor outside the
creation.
This is what the Asha'ira are saying.
So these deviant sects, they followed the footsteps
of the deviant sects before them.
But of course, they could not come to
the Quran and add to it, to the
text.
They could not do that.
But what they did, they used the majaz.
They're saying that they come to the ayat,
and they say, oh, here the ayah is
metaphoric, and it should not be understood literally.
And now we explain that everything has to
be understood literally, at least until there is
a qareena.
With the absence of qareena, and the text
does not lend itself to such interpretation, it
has to be understood in the literal sense.
So this brings us, my dear brothers and
sisters, to the end of today's class.
May Allah subhanahu wa ta'ala keep us
and remain steadfast on this beautiful deed.
May Allah keep us upon the manha of
the salaf, the way of the sahaba, the
way of the tabi'in, the way of
the tabi'in.
That is the way of salvation.
That's the way will lead you, by Allah's
grace, to Jannat al-Naeem, following the footsteps
of the Prophet, salallahu alayhi wa sallam, and
the sahaba, Abu Bakr, Umar, Uthman, Ali, Talha,
Zubair, the best generation, the second generation, and
the third generation.
The sahaba that Allah said, radiyallahu anhum wa
radu anhum.
Allah is pleased with them, and they are
pleased with Him.
And do you think Allah is pleased with
them while they were on the wrong path?
Because they were on the right track.
And Allah said, wa kullu wa'adallahu al
-husna, regarding the sahaba, all of them, Allah
promised al-husna, al-jannah.
May Allah keep us treading on the path,
following the footsteps of the salaf, of sahaba
al-kiram, and those who followed the footsteps.
Ameen.
May Allah keep us, remain steadfast on this
way, until we breathe our last, while we
are holding to the robe of Allah subhanahu
wa ta'ala.
Ameen.
May Allah subhanahu wa ta'ala bless us
with the beneficent knowledge of righteous deeds.
And may Allah subhanahu wa ta'ala forgive
us our faults, mistakes, and ignorance.
And may Allah unite our ummah to the
haqq, and guide our ummah to the haqq.
And may Allah unite our hearts to the
haqq.
Ameen.
And may Allah reward all of you, my
dear brothers and sisters, immensely for your patience
and attendance.
Barakallahu feekum, Izzakumullahu khayran, Assalamu alaikum wa rahmatullahi
wa barakatuhu.
Ameen wa alaikum assalam wa rahmatullahi wa barakatuhu.
Sheikh, we've received a few questions, but would
you like to respond to the question we
sent to you first?
Yeah, one minute, inshallah.
Go ahead, Akhi.
This was the question that you were sent
previously.
Why did I explain?
Go ahead, read the question.
Yes.
I can't see the question.
Question number one, read it.
No, this is not question number one, sorry.
This is a question you were sent before,
with the picture, verse 31, Surah An-Nur.
Ah, okay, okay.
I think I received this question, and the
questioner is asking about the ayah, Surah An
-Nur.
So Allah Subh'anaHu Wa Ta-A'la,
the questioner is asking about the ayah 31
of Surah An-Nur.
So, Surah An-Nur is very essential to
be told to every family, because it is
the code for the family.
And Allah tells us what we have to,
to the family, and especially the women, and
what they can show of their ornaments, and
what they cannot show, et cetera.
So the, Allah Subh'anaHu Wa Ta-A
'la says the, in this beautiful ayah 31,
and tells the believing women to lower their
gaze.
You lower your gaze, you don't look at
the men, and guard their chastity.
Another translation, their private parts, not to commit
zina, and you can see the connection between
the look and the zina, because when the
eye sees, it commits zina.
And they should not reveal their adornments, like
the bangles, earrings, necklaces, anklets.
These ornaments should not be, adornments should not
be shown.
Which means by, of course, logically, that the
place in which that adornment is placed, the
hand, should not be shown.
So you don't show the bangle, then that
means you don't show your hand, to the
one who is not a mahram.
You don't show your earring, that means you
don't show your ears.
You don't show your necklace, that means you
don't show your neck.
Your anklet, that means you don't show your
shins, or your legs and your feet, except
what normally appears.
There's ulama, they say what normally appears, like
the kohl in the eye, or the hinnah
in the hand.
Let them draw their veils, or yadribna bi
khumri hinn.
The khumri hinn of the khimar, he should
draw it like this, brings it down, ibn
Abbas, he put down the head cover over
his face.
So if she a woman, she should draw
down the khimar over her bosom.
So everything is covered.
The jab is the opening here, so this
should be covered, the bosom.
Not like today, and this modern hijab, neck
is shown, this is open, and they say
this is hijab.
And the leg is shown, her skirt is
to the mid of her shin, her leg.
Allah musta'an, and they call this hijab.
Let them draw their veils over their chest,
and not reveal their hidden adornments.
This adornment should not be shown to the
non-mahram, except to the husband, because this
actually adornment supposed to be the adornment for
the husband.
But what is happening?
I'm asking you now, men, does your wife
wear her adornments for you at home?
So when you come from outside, you see
she's wearing that necklace, and that set of
gold, mesquite, poor, poor husband is buying, and
he doesn't enjoy seeing it.
She wears this, and there's a wedding there.
Wedding going on.
So others, they see it, not the husband.
Husband has to sweat and buy it.
The nice clothes, poor husband, he doesn't see
them.
He comes home, she's wearing the clothes of
that he was wearing during the daily chores.
Smell onion, bad smell.
The dresses that are filling the closet, not
for you, my dear husband, people outside.
So if there is a wedding, oh, that
is your day, because today you are going
to smell nice smells, see nice clothes, because
she is going to be a bride to
your wife today.
When Allah is saying, that's why the ummah
is in this mess, except to the husbands,
only they can see this adornment.
Husbands, their fathers, your father, because he's your
mahram.
So your father can see your ears, your
neck, your arms, and part of your legs.
That's it, that's what your father can see.
Can you hear me?
Yes, Sheikh, we lost you for a second.
To the husbands, to their fathers, to fathers
-in-law, the father-in-law can see
your ears, your neck, your arms, on the
condition that there is no risk
for some fathers-in-law are not religious,
and there are cases of zina happen.
So if he is pious, righteous, and there's
no risk, that's fine.
Their sons, a woman, mother can show her
hair, neck, her hands, and her feet, and
part of the legs where she can wear
anklets.
Can she show her breast?
No.
Their step-sons, they're also mahram.
Their brothers, only the places of the adornment.
Their brother's sons or sister's sons, they follow
women, Muslim women.
A Muslim woman, she can see the hair
of another Muslim, such a, providing that she
will not choke, and she's trustworthy.
And my advice for you sisters, when you
are going to weddings, remain covered, because women,
they describe, Muslim women, they describe, and now
they have the mobile.
They can take you and put you in
the Instagram, and you are in the wedding
because some women, when they go to the
wedding, they are like the models, like the
models, like the fashion models, okay?
Wearing these long dresses and the V-shape,
either up to here or the back, and
then your photos are everywhere.
Don't do that.
And those bondwomen in their possession, if you
have a slave girl, okay, she is a
woman and she is your slave.
And if she is a mu'mina, if she
is not mu'mina, non-Muslim, because the muslimah
should treat the non-Muslim woman like a
man, like a man.
So you don't show.
What you can show to the muslimah, you
don't show to the non-Muslimah.
No, you treat her like a man.
Male attendants, if you have slaves at home,
okay, the books of tafsirs, the female slaves,
show it to them, or even if he
is a male slave, in the past they
used to, either he's old, very old, feeble,
or he is castrated, and Islam prohibited that,
but there weren't many of them castrated, okay?
Then, so he is at home working as
a slave.
With no desire, they don't have desire for
women, or children who are still unaware of
women's nakedness.
They are still young, and today children, they
are not young anymore, okay?
Children today are spoiled.
We poison them.
You find every child with a mobile, and
he's seeing all dirty stuff.
And if this child goes to the women's
section on the wedding day, he comes back,
and says, auntie, so-and-so was so
beautiful today.
And he's talking, and his father is listening.
So those children are very, very small, and
they cannot even talk.
A child who can't describe, no.
Then Allah said, let them, the women, not
to stomp their feet, to hit the ground,
because what they used to do, if a
woman wants to draw men's attention, because she
is wearing anklets, so she will hit her
feet on the floor to make noise.
So the men, they look at her.
So Allah told, no, don't do that.
Haram, drawing attention to their hidden adornments.
Then Allah said, turn to Allah and repentance
altogether, O believers, that you may be successful.
So this is the answer to that question.
Next question, please.
Barak Allafiq, the next question.
Kindly elaborate on the difference between ta'weel,
tafsir, and tawheed.
Ta'weel and tafsir are used synonymously.
Ta'weel is tafsir, tafsir is ta'weel.
And that's what Imam Ibn Jarir al-Tabari
is using throughout his tafsir, the ta'weel
of the ayah like this.
And the hadith of the Prophet, salallahu alayhi
wa sallam, when he prayed for Ibn Abbas,
Allahumma faqquhu fi al-deen wa allumhu al
-ta'weel, tafsir.
The tawheed is the theology, the belief in
the oneness of Allah.
To worship Allah, the three types of the
belief, you believe in his person, tawheed rububiyya,
that his person is unique.
Nothing is likened to him.
That is called tawheed asma-asifat, unity of
Lord's Lordship.
Then you single him out.
Tawheed means to single out.
So you single out Allah regarding his person,
regarding his names.
This is unity of names and divine attributes.
Then you single him out regarding his acts,
his actions, that he is the creator, the
cherisher, the sustainer, the provider.
And this is known as tawheed rububiyya, unity
of Lordship.
And asma-asifat, unity of divine names and
attributes.
Then the third category, you single him out
regarding our own actions, that we should only
offer our deeds to him and him only.
So we pray only to him, we ask
only him, we call upon him only, and
we offer our sacrifices to him, etc.
So all our prayers to him, our hajj
to him, everything.
So this is the tawheed.
I hope this is clear to the questioner.
Next.
BarakAllahu feekh, the next question.
If the imam leading the salah is not
able to stand because of some sickness, will
the rest follow him and pray sitting, or
will they pray standing up?
If he started sitting, praying from the beginning,
they have to sit and pray from the
beginning sitting.
That's why if he is from the beginning
cannot stand, somebody else has to replace him.
If something happened during the salah and he
carried on, then the rest, they stand and
continue the salah while he is praying sitting.
Next.
BarakAllahu feekh, the next question.
Do parents have to pay zakat on the
cash they collected on behalf of the child
who received as gifts, if it's below the
nisab?
If this you are keeping for the child,
and account for the child, and that's what
many parents do, so they open accounts for
their children.
So if it is less than the nisab,
no zakat.
But if it reaches the nisab, you have
to give the zakat.
Next.
BarakAllahu feekh, the next question.
Is the son of one's nephew one's mahram?
If so, can sheikh explain any concepts in
deriving one's mahram other than those mentioned in
the Qur'an?
The mahram unknown, what Allah subhanahu wa ta
'ala mentioned.
Okay.
And then, for example, your son and the
children of your son, okay, they are mahram
to you.
So he is a mahram, then his children
will be also mahram.
Next.
BarakAllahu feekh, sheikh.
This was the final question.
JazakAllahu khairan.
May Allah accept the attendance of all the
students and sheikh's lesson.
I'll hand it back to the sheikh to
conclude the lesson.
BarakAllahu feekh, wa jazakAllahu khairan.
Assalamu alaikum.
Wa alaikumussalam wa rahmatullahi wa barakatuh.
JazakAllahu khairan.
May Allah subhanahu wa ta'ala bless you,
protect you, protect your family, and elevate your
status in this world and in Jannatul Na
'im.
Ameen.
Until we meet inshaAllah in the coming session,
I leave you in Allah's company and protection.
Feehidhullahi wa ra'ayyatihi.
Assalamu alaikum wa rahmatullahi wa barakatuh.