Salem Al Amry – Lesson 9 Weekly Class Three Fundamental Principles Usool Ath Thalaatha
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The speaker discusses various examples of the Prophet sallavi, including his use of the symbol "naive" to symbolize his presence and his teachings about the beast. They also discuss the holy resurrection of the beast and the holy resurrection of the beast, as well as the importance of praying and not being born born without a father. The speakers emphasize the importance of la claim, not denying the idea of a major sin, and not denying the idea of a major sin. They also take questions about the importance of la claim and the holy resurrection of the beast.
AI: Summary ©
Asalaamu alaikum.
Wa alaikum assalam wa rahmatullahi wa barakatuh.
How are you, Sheikh?
Alhamdulillah.
Inshallah.
We start in one minute, inshallah, Sheikh.
We start, inshallah, our Sheikh?
Inshallah.
In the name of Allah, the Most Gracious,
the Most Merciful.
Praise be to Allah, the Messenger of Allah,
and to his family, and his companions, and
all those who follow.
Asalaamu alaikum wa rahmatullahi wa barakatuh.
my dear respected brothers and sisters and Honorable
Shaykh and welcome to our ninth Dars of
Usul al-Thalatha, the three fundamental principles with
our Honorable Shaykh Salim al-Amri.
Shaykh I will just pass it to you
to begin insha'Allah In the name of
Allah, Most Gracious, Most Merciful I
bear witness that there is no god but
Allah, and that Muhammad is His servant and
Messenger, and I bear witness that Muhammad is
His servant and Messenger, and I bear witness
that Muhammad is His servant and Messenger, and
I bear witness that Muhammad is His servant
and Messenger, and I bear witness that Muhammad
is His servant and Messenger, and I bear
witness that Muhammad is His servant and Messenger,
and I bear witness that Muhammad is His
servant and Messenger, and I bear witness that
Muhammad is His servant and Messenger, and I
bear witness that Muhammad is His servant and
Messenger, and I bear witness that Muhammad is
His servant and Messenger, and I bear witness
that Muhammad is His servant and Messenger, and
I bear witness that Muhammad is His servant
and Messenger, and I bear witness that Muhammad
is His servant and Messenger, and I bear
witness that Muhammad is His servant and Messenger,
and I bear witness that Muhammad is His
servant and Messenger, and I bear witness that
Muhammad is His servant and Messenger, and I
bear witness that Muhammad is His servant and
Messenger, and I bear witness that Muhammad is
His servant My dear brothers and sisters and
Islam al Asula al Thalafa – The Three
Fundamentals and the first.
And the first element was to know Allah
azza wazzala, wa ma We have
covered the first point, knowing Allah, and we
are still in the second point, second element,
knowing the Prophet, knowing the proofs of his
Prophethood.
And we talked about the proofs from the
Qur'an, that he is the Prophet of
Allah, that he is inspired, that he is
sent by Allah.
Today, inshallah, we'll go through some proofs from
the Sunnah, the authentic Sunnah of the Prophet,
and the proofs and the evidence in the
Sunnah are so many.
So for one who wants to go and
know the details, he can refer to many
books written by the Muslim scholars.
One which I recommend is As-Sahih al
-Muslimat, min adillat As-Sahih al-Muslimat, fi
dala'il al-nubuwwah, or min dala'il
al-nubuwwah.
So this As-Sahih al-Muslimat by Sheikh
Muqbar bin Hadi al-Wadi'i rahim Allah
ta'ala, it is all with the authentic
Ahadith and with the Ismat, As-Sahih al
-Muslimat.
And if it is not translated, it needs
to be translated.
The Ahadith of the Prophet sallallahu alayhi wa
sallam reach us in the same way the
Qur'an reach us, through the Ismat, through
the unbroken chain of narrators, the Qur'an
reach us through that unbroken chain of narrators.
Ibril read the Qur'an, heard the Qur
'an from Allah Azza wa Jal, he conveyed
it to the Prophet, he read it to
the Prophet sallallahu alayhi wa sallam, and the
Prophet sallallahu alayhi wa sallam recited after him,
and then the Prophet sallallahu alayhi wa sallam
recited to the Sahaba, then the Sahaba recited
to their students, and that is how it
reached us, through the Ismat.
So in the same way, the sayings of
the Prophet sallallahu alayhi wa sallam reach us
in that way, through the Ismat.
So Allah protected the Deen by the Ismat,
that is why we are the Ummah of
Ismat.
As-sanadu min al-deen, walaw la al
-Ismat laqala man sha'a man sha'a.
As Ibn al-Mubarak rahim Allah said, the
Ismat is part of the Deen, and because
of the Ismat no one can say anything,
otherwise without Ismat anyone can say whatever he
wants to say.
So if anyone says, the Prophet said this,
they say okay, give us the Ismat.
No Ismat, cross out.
We are Ummah of Ismat, so we will
not accept anything without the Ismat.
So the hadith of the Prophet sallallahu alayhi
wa sallam, which is Wahi also, Sunnah is
Wahi, wa ma yantiqu anil hawa, in huwa
la wahi anil hawa.
The Prophet sallallahu alayhi wa sallam does not
speak out of his own desire, or what
he wants to say, except that he is
inspired, he receives revelation from Allah subhanahu wa
ta'ala.
So Allah subhanahu wa ta'ala protected the
Qur'an, and protected the Sunnah.
Now we will just go through some of
the ahadith of the Prophet sallallahu alayhi wa
sallam, which mention some of his miracles.
Remember in the beginning we said that Prophets
of Allah, Messengers of Allah, who preceded the
Prophet sallallahu alayhi wa sallam, they performed miracles.
But these miracles, they were limited in time
and place.
They cannot be reproduced.
If we ask the Jews, show us the
miracles of Musa alayhi sallam, they cannot.
Only those who witnessed them at that time,
they believed in such miracles.
The same thing with miracles performed by Isa
alayhi sallam.
The same thing, the miracles performed by the
Prophet sallallahu alayhi wa sallam.
But the Prophet sallallahu alayhi wa sallam he
had one miracle, which is the Qur'an,
that we can show to everyone.
But this is the living miracle, so go
through it, and you will, if you are
searching for the truth, looking for the truth,
and you are searching objectively, you will arrive
at the truth.
And you will find by yourself that he
is the final Prophet of Allah subhanahu wa
ta'ala.
So, the Prophet sallallahu alayhi wa sallam, he
performed many miracles, happened upon his hands.
One of them is talking to Jabal Uhud,
talking to Uhud, mountain, inanimate, he
talked to the mountain.
And he said in another hadith, Uhud is
a mountain, that he loves us, and we
love him.
So the Prophet sallallahu alayhi wa sallam is
saying, Uhud loves us.
And you know love is a feeling.
Everything in this universe yusaddh bihamdi rabbih, walakin
la tafqahuna tasbihahum.
Everything glorifies and praises Allah, and they are
making tasbih, everything makes tasbih.
walakin la tafqahuna tasbihahum.
You don't know the manner and the way
they make tasbih.
So Sayyidina Anas radiallahu anhu reported that Prophet
sallallahu alayhi wa sallam was climbing Mount Uhud
with Abu Bakr, Umar, and Uthman radiallahu anhu.
And it began to quake, to shake.
The mountain started to move.
The Prophet sallallahu alayhi wa sallam said, bi
-ithbut Uhud.
Steady, be calm, be still.
Uhud, bi-ithbut Uhud.
Don't move.
It's only a truthful
man and two martyrs upon you.
And the mountain, the quake subsided.
Blessings stopped.
The mountain stopped shaking.
Heard what the Prophet sallallahu alayhi wa sallam
said, bi-ithbut Uhud.
The Prophet sallallahu alayhi wa sallam is addressing
the mountain, be firm, be still.
Steady.
On you is a Prophet, Siddiq Abu Bakr
radiallahu anhu.
Two martyrs.
Two martyrs.
And they were alive.
And this is America.
That in this hadith that they are going
to be martyred.
And that's what happened.
And this shows the virtue and the merit
of the sahabah, of Abu Bakr and Umar
and Uthman and Ali radiallahu anhu ajma'il.
But here, in this, were shaheedan.
Umar radiallahu anhu and Uthman.
And both of them were martyred and died
as martyrs.
Sayyidina Umar radiallahu anhu, as you know, was
stabbed in the Fajr prayer by Abu Lu
'lu'l-Majusi.
Abu Lu'lu'l-Majusi, the Nabians, the
Zoroastrians.
So he stabbed him many times.
And Sayyidina Umar radiallahu anhu told that he
was attacked by an animal.
And he was reading.
And then his voice started to fade.
Then he asked, Abdurrahman ibn Awf, here, come
and pray.
And they took him to his home, radiallahu
anhu.
And he was unconscious.
When he regained his consciousness, the first thing
he asked, who stabbed me?
They said, Abu Lu'lu'l-Majusi.
He said, Alhamdulillah.
I was afraid that the one who stabbed
me was a Muslim.
But since it is the Abu Lu'lu
'l-Majusi, he is not a Muslim, so
Alhamdulillah.
Had the person been a Muslim, I would
have thought that maybe I have wronged him,
I had wronged him, or treated him unjustly.
But if it is Abu Lu'lu'l
-Majusi, Alhamdulillah.
That was Sayyidina Umar.
When they gave him milk, the milk started
coming from all over his body, because of
the stabs.
He sent his son, Abdullah, okay, to Aisha,
radiallahu anhu.
Because remember, Sayyidina Umar, when he performed hajj,
he made a dua, O Allah, I want
to die as a martyr in the city
of your prophet.
Some, they heard him, they said, there is
no jihad in Medina.
He said, I didn't ask you, I asked
Allah.
So Allah gave him the shahada, and in
Medina.
Now he wanted to be buried next to
the prophet, in Aisha's room.
Remember, the prophet was not buried in the
masjid.
He was buried in Aisha's room, and the
rooms were outside the masjid.
Because the sahaba, when the prophet passed away,
they differed on two issues.
Where to bury him, and how to give
him the burial ruch.
Where to bury him, to bury the body,
in the baqiyah, they didn't have any information.
Sayyidina Abu Bakr said, I heard him saying,
we, prophets of Allah, are buried where we
die, on the spot where we die.
So they said he died in Aisha's room,
so here we'll bury him.
How to give him the burial ruch, they
didn't know.
So all of them slept, Allah made them,
all of them fell asleep, and they heard
a voice telling them, wash him in his
own clothes.
That's how the prophet was washed.
So now Sayyidina Umar wanted to be buried
next to the prophet.
So he sent his son Abdullah bin Umar,
and he told her, go and ask her,
that Umar, don't tell her ameer al mu'mineen,
because I'm not ameer al mu'mineen anymore.
Tell her Umar is asking you, or asking
for your permission, to be buried in your
room, next to the prophet.
And he found Aisha r.a. crying, and
when he gave the message, she said, I
was saving it for myself, I had the
intention to be buried here, but since he
asked for it, I have no problem, I
give my permission.
And he was buried in Aisha's room, next
to the prophet, always with them, and in
the dunya, and now in the barzakh, and
in the jannah also.
That is our belief.
So Sayyidina Umar was martyred, and Uthman bin
Umar also was martyred, by the deviant, rebellious
groups, who came from all over the place.
They were not sahaba, the ones who killed
Uthman, they were not sahaba.
As a matter of fact, the sahaba, they
were guarding him.
And then he told the sahaba, leave me,
don't guard me, I don't want anyone to
stay, leave me.
Because he knew, Sayyidina Uthman, the prophet s
.a.w. told him, that he is going
to be martyred.
And you know, he was killed while he
was reading the Qur'an.
So this prophecy fulfilled.
Uthman Uthman, the still Uthman, it's only a
prophet, a truthful man, s.a.w. and
two martyrs upon you, Sayyidina Umar and Sayyidina
Uthman.
So this prophecy and this hadith has been
fulfilled, the prophecy has been fulfilled, and had
been fulfilled, and this is an explicit evidence
that he is the messenger of Allah s
.a.w. Another one is a miracle
for Sayyidina Abu Hurairah, the prophet's dua for
Sayyidina Abu Hurairah.
Sayyidina Abu Hurairah the memorizer of the sunnah,
and you find people they talk about him
and say how come he reported this number
of a hadith, and he explained that.
He said, and he told Sayyidina Umar also,
you were busy in the market, I was
sitting always with the prophet s.a.w.,
tying my tummy and learning from him.
Many times, r.a, he collapsed because of
hunger.
The people, some of the people they think
he was possessed, but he was not possessed
because he was just hungry.
So he reported, r.a, he said, I
said, oh messenger of Allah, of course the
previous hadith is in Bukhari, okay, and this
hadith also in Bukhari, he said, oh messenger
of Allah s.a.w., I hear many
a hadith, many traditions from you, and I
forget them.
I forget them.
The prophet s.a.w. said, spread open
your garment, and first of all, this is
a miracle.
He said, spread out, spread open your garment.
I spread it, I spread it, and then
he placed something from his hand, like this,
into it, saying, rub it, now rub this
garment.
So he put something.
What is it?
You don't know.
I rubbed it around me, and I never
forgot a hadith ever again.
Ever.
That's why he said, I have two bags
full of a hadith.
One bag, I spread it, I shared it,
I conveyed it.
The other, I didn't.
If I disclose this hadith, this will be
cut.
And the ulema, they explain the hadith that
he did not narrate, or relate, as the
hadith about the fitnam, which are also mentioned
in other narrations.
So that's why he did not convey such
narrations.
So, because of this miracle that the prophet
s.a.w. told him, spread open your
garment, and then he placed something from his
hand into it, and then he said, rub
it, and I rubbed it around me, and
I never forgot a tradition ever again.
So this is a miracle.
This is a proof of the prophet s
.a.w. saying, I never forgot any hadith
after that.
Another proof, which is authentic hadith in sunan
term, authenticated by shaykh Nasser r.a. Jubeir
ibn Mut'im, and this is about the
moon, the moon was split.
The moon was split.
So Jubeir ibn Mut'im reported, the moon
was split in the lifetime of the prophet
s.a.w. because that was what the
mushriks asked.
They said, we want to see a sign.
He told them, look at the moon, until
it became two separate pieces over this mountain,
and this mountain, half on this mountain, half
on this mountain.
They said, Muhammad has cast a spell on
us.
He cast a spell over all of us.
Some of them said, if he has bewitched
us, he cannot bewitch all of the people.
So, this split of the moon was seen
in many places, many places.
They saw the moon, but split.
So it cannot be magic.
This was miracle.
And no human being can do that.
No human being can do that.
Because remember, the miracle, the muridah, is something
beyond the human being's capacity and ability.
Something that cannot be achieved by any human
being, ordinary human being.
And this also proves that there is a
creator who does these things.
Human being cannot do it.
So who did it?
The one who created the moon, he told
the moon split.
Because no human being can do that.
No human being can do that.
Just in the same way, he told the
fire, don't burn Ibrahim.
Had there been no god, no creator, the
fire should have burnt Ibrahim.
Because we all know the fire burns.
Why didn't it burn Ibrahim?
Because the one who created the fire, commanded
the fire, don't burn Ibrahim.
And save for him.
So Ibrahim was inside the fire, and the
fire didn't burn him.
So who made the fire not to burn
Ibrahim?
The one who created the fire.
The characteristics of the fire, the burning of
the fire, that is the characteristics of the
fire to burn, that was removed, nullified.
The same thing, the miracle of Musa, when
he hit the sea with his staff, what
happened to the water?
Take a stick and hit the water and
see what happens.
The water comes back.
And it is the physical property of the
water, or any fluid, or any liquid, it
flows all the time horizontally.
Any block, any liquid flows horizontally, not vertically.
But what happened?
When Musa hit the sea, the water went
up and solidified vertically.
So who made the water to go against
its own inherent physical properties?
Someone who created it.
Not Musa.
So there is a creator who created the
sea, and who told Musa hit the sea
with your staff?
But the mountain, and the seabed became visible,
and the tribes of Bani Israel, they walked.
The commentators, they say, there were paths in
the sea, and these walls of water, transparent,
and they are seeing each other while they
are going through the sea.
Seeing each other.
Because the one who created the sea, told
the sea to behave in this way.
Musa, when he came on the other side,
he wanted also to hit, Allah told him,
no.
No, no, no.
Things are not over yet.
The fool will follow you now.
The pharaoh will follow you.
The pharaoh was intoxicated by his arrogance.
Otherwise he should have stopped.
And he should have said to his people,
that is enough.
Let them go.
But he is a prophet of Allah.
I am not your god, I am only
teaching you the reality.
But he followed them.
And you know, he went down.
Because Allah issued again the command to the
sea, go back to your normal initial state.
And pharaoh was gone.
So this is the definition of the miracle.
It is something done by Allah upon the
hands of his prophets.
Why?
To prove that this is my prophet, and
the evidence is this one, which no human
being can do.
So the moon was split in the lifetime
of the prophet, until it became two separate
pieces over this mountain and this mountain.
They said, Muhammad has cast a spell on
us.
Some of them say, if he has bewitched
us, he cannot bewitch all of the people.
So this is one of the proofs of
the miracles.
Yes, we cannot reproduce, but the sahaba witnessed
that, and they saw it.
And this is in Tirmidhi.
Another proof, which is in Sahih Muslim, another
narration, Anas reporting the hadith.
The famous hadith, Jubair ibn Mutan, this is
Anas.
He reported, the people of Mecca asked the
messenger of Allah for a sign, ayah, for
a sign.
So he showed them the splitting of the
moon into two pieces, until Mount Hira could
be seen between them.
You could see the Mount of Hira between
the two halves.
This is what happened.
Who could do that?
Only Allah, only Allah, only Allah.
And this is the greed upon Bukhari and
Muslim.
Another proof, trees bear witness to the prophethood
of the prophet.
The trees witness and bear witness to the
truthfulness of the prophet.
That's why my dear brothers and sisters, no
one's iman can be like the iman of
the sahaba.
Because the sahaba, they saw all these things
happening before their eyes, before their eyes.
No one could shake their faith, they should
shake their iman.
These are things.
That's why they said, oh prophet of Allah,
when we are in your circle, you talk
to us about the jannah, and we feel
that we are there.
Then when we leave and mix with our
wives and children, our iman drops.
The prophet sallallahu alayhi wa sallam told them,
this is natural, expected.
Had you remained, had you remained in the
same state of iman, okay, like when you
are with me in the circle, the angels,
the angels would have shaken hands with you
in the roads, in the ways.
One hour like this, one hour like that,
which means the iman goes up and down,
and it is natural as a human being
that you will not be engaged always in
that, remain in that state, because you have
to gain your livelihood, and because you will
be mixing and interacting with people, iman drops.
So the iman will not remain in that
peak always.
So it goes up and down.
But even this hour, one hour like this,
one hour like that, the one hour which
for your, when you are running your mundane
affairs, should be within the framework of the
law, of the shariah.
So here Ibn Umar reported, he said we
were with the messenger of Allah sallallahu alayhi
wa sallam on a journey, and a Bedouin
passed by us, Bedouin, okay, a person, a
nomadic, a person from a nomadic tribe, Bedouin.
When he came near, when he was approaching
them, when he came near, the prophet sallallahu
alayhi wa sallam said, where are you going?
Where are you going?
Where are you heading to?
The man said, I am going to my
people.
I'm going to my people, my tribe.
The prophet sallallahu alayhi wa sallam said, would
you like to bring goodness with you?
To bring goodness, khair, good for them.
The man said, what is it?
What is this khair?
The prophet sallallahu alayhi wa sallam said, that
you testify, tashhadu al la ilaha illallah wa
anna muhammadun rasulullah.
That this is the khair, and no khair
is better than this, because you live a
peaceful, happy life in this world, and you
also win the second life.
That you testify there is no God worthy
of worship but Allah alone.
No deity worthy of worship but Allah, without
any partners.
And that Muhammad is the servant of Allah
and his messenger.
The man said, who will bear witness to
what you say?
How can I know that you are?
In other words, he's asking for a sign,
this bad one.
Okay, I need concrete proof, evidence, tangible evidence.
Who will bear witness to what you say,
that you are the messenger of Allah?
The prophet sallallahu alayhi wa sallam said, this
tree is a witness.
This tree is a witness.
The prophet sallallahu alayhi wa sallam called the
tree, called that tree, from the edge of
the valley.
It was on the edge, on the back
of the other side of the valley, and
it blowed through the earth, it came running.
It blowed through the earth as it came
until it stood before him sallallahu alayhi wa
sallam.
Who can do this?
Only Allah.
So this is the sign, this is the
miracle, this is the proof for the bad
one.
The prophet sallallahu alayhi wa sallam asked the
tree for its testimony, and it bore witness
three times that he is the messenger of
Allah sallallahu alayhi wa sallam.
Then it returned to the place where it
grew.
The bad one returned to his people and
he said, when he was leaving, he told
the prophet sallallahu alayhi wa sallam, if they
follow me, he is talking now, he is
now finished, Muslim.
He is now a da'i, he saw
the evidence by his own eyes.
If they follow me, I will bring them
all to you.
So he is going to call them, and
many of the sahaba were like that.
Tufayl ibn Amr al-Dawsi, he went, you
know his story, and he came to Makkah,
they warned him, there is a magician, there
is this, there is that, so much so
that he stuck his ears with cotton.
But then he said to himself, come on,
use your common sense, you are a wise
person, you know the poetry, he is a
poet, you know the tricks of the charlatans,
you know all these things, judge yourself, don't
let others dictate to you and brainwash you.
And he removed the cotton, and he heard
the Quran, and you know that he became
a Muslim.
And then he went to his tribe and
they became Muslim.
And many of the sahaba were like that.
So this guy, this red one is saying
now, I will bring them, if they follow
me, all to you.
Otherwise, I will return alone to be with
you.
This is in Sunan al-Darimi, Authentic Hadith,
Authenticated by Shaykh al-Bani rahimahullah ta'ala.
So this is a miracle, the tree came
from its place, bore witness, testified that the
Prophet ﷺ is the Messenger of Allah, and
then went back.
In another authentic hadith, the Prophet ﷺ went
out to respond to the call of nature,
and normally he would go far away so
no one could see him, but he was
in a plain, flat area, there was nothing
to hide himself or to sit behind it.
So what he did, ﷺ, he called two
trees from both sides, and he said, come,
and the trees moved, and he tied the
branches together and he sat in between, and
he responded to the call of nature, and
then he told the trees, go back, Allahu
Akbar, this is the Prophet ﷺ, and this
is what happened.
Another hadith, another prophecy, all these are prophecies,
the prophecy is something either foretold, which is
a nubuwwah, and something performed, which is the
miracle, and it is a proof of the
Prophethood and Messengership.
So this prophecy now, in this hadith, is
about al-Hasan ibn Ali, the grandson of
the Prophet ﷺ, al-Hasan and al-Husayn,
Sayyida shabab ahl al-jannah, they are the
masters of the youth in the jannah, al
-Hasan and al-Husayn.
The Prophet ﷺ loved them, loved them too
much if he sees one of
them, because remember, they are, the rooms are
next, and you know children, they come out,
so he was giving the khutbah for Allah
ﷺ, one khutbah, and al-Hasan or al
-Husayn was coming, he left for Allah ﷻ
the minbar, and he picked him up, and
he picked him, and in another hadith, in
one hadith, the Prophet ﷺ prolonged the sujood,
prolonged the sujood, so much so that one
of the sahabah told them the Prophet ﷺ
passed away, so he raised his head, when
he raised his head, he found al-Hasan
or al-Husayn, one of them, sitting on
the back of the Prophet ﷺ, a child,
when he saw his grandfather ﷺ frustrated, he
sat on the back of the Prophet ﷺ,
and the Prophet ﷺ he prolonged the sujood,
and then he explained to the sahabah, he
took me as his mount, and I didn't
want to spoil his mood, so I prolonged
the sujood, that is the love he had
for his grandson.
So here he is talking about al-Hasan
ibn Ali ﷺ, al-Hasan ibn Ali,
he says, this grandson of mine, this grandson
of mine, perhaps Allah will reconcile two groups
of Muslims through him, this is in Bukhari,
perhaps Allah will reconcile two groups of Muslims
through him, and that's exactly what happened, this
is a prophecy, we all know those who
killed Sayyidina Uthman, and we know the plotter,
or the one who is behind it, is
Abdullah ibn Sabah, who was not a Muslim,
and when Sayyidina Uthman was martyred, who has
the right to ask for the qisas, the
retaliation, ma'awiyah rabbi Allah ﷻ.
Sayyidina Ali, who was the killer, could not,
was appointed as the killer, could not capture
and give the killers to Sayyidina Uthman, because
hundreds of them, and everyone is saying, I
am the killer, I am the killer.
So Sayyidina Ali was thinking, and for things
to cool down, and to find out who
are the real killers.
Sayyidina Ma'awiyah rabbi Allah ﷻ realized that
Sayyidina Ali cannot hand them over, so
he decided to take the qisas, that's how
he went to Iraq, not to fight Sayyidina
Ali, but to fight those who killed Sayyidina
Uthman.
And our mother Aisha went with the army
who came from Sham, and among them is
Falha and Zubayr, and
her intention was to bring reconciliation between the
two parties.
And you know the battle of the camel,
etc.
In the beginning, they agreed that to hand
over the culprits and the criminals.
At night, those criminals, they realized they will
hand us over to the army of Ma
'awiyah, so they attacked the army of Ma
'awiyah, the army who came from Sham.
And the battle started, and many of the
sahaba were killed, and Falha was one of
them.
And Sayyidina Zubayr, when Sayyidina Ali met him
and they had conversation, he said, okay, I'm
sorry, I will go back.
And he was also killed in his way,
when he was gone.
Now, Sayyidina Ali later on was also martyred
by the khawari Abdul Rahman Ibn Majal.
So who became the khalifa?
Al-Hasan.
Sayyidina Al-Hasan became the khalifa.
So immediately when he became the khalifa, he
wrote to Ma'awiyah, come, I'll give you
the bay'ah, you are the khalifa.
I don't want to be the khalifa, you
are the khalifa.
And that is where the Muslims were reunited
and became one jama'ah, and it's called
aamul jama'ah, the year of unity.
And that is the fulfilment of this prophecy.
This grandson of mine is a master, Sayyid,
Allah will reconcile two groups of Muslims through
him.
These two groups of Muslims, the group of
Sayyidina Ma'awiyah and the group of Sayyidina
Ali.
So this prophecy was fulfilled.
And remember here, between two groups of Muslims.
And here you have to know one thing,
yes, the fight might take place between Muslims.
And though they fight and kill each other,
but that will not make them non-Muslims,
or make them disbelievers, or make them kafir.
They are still Muslims.
Also, another miracle happened in
Medina, and this is in Bukhari.
And the previous hadith is in Bukhari, about
al-Hasan ibn Ali.
Anas ibn Malik reported, a man came to
the Prophet ﷺ on Friday, while he was
delivering the khutbah, the sermon in Medina.
The man said, There is no rain, so
please call upon your Lord to bless us
with rain.
The Prophet looked at the sky when there
were no clouds, and he called upon Allah
for rain.
Clouds started gathering together, and it rained until
the valleys of Medina were flowing with water.
It continued raining until the following Friday.
Then another man stood up while the Prophet
ﷺ was delivering a sermon, and he said,
We are drowning, so please call upon your
Lord to withhold it from us.
The Prophet ﷺ smiled, and he said three
times, Allahumma hawalayna wa la'alayna.
O Allah, let it rain around us and
not upon us.
The clouds started dispersing over Medina to the
right and left, and it rained around Medina
and not upon Medina.
Allah showed them the miracle of his Prophet
ﷺ and his response to his supplication.
See this now, this is a concrete evidence
for Allah's existence, material evidence.
The man entered, and he said, O Prophet
of Allah, like a stock perished, no rain.
Ask Allah for rain.
There was no single cloud in Medina.
And the Prophet ﷺ, he raised his hands.
And before he, before descending, before coming down,
it started to rain.
And because the masjid of the Prophet ﷺ,
the ceiling is not that well sealed, drops
of rain were coming, falling upon the feet
of the Prophet ﷺ.
So when the Prophet ﷺ raised his hand,
no human being can bring down the rain.
So who sent down the rain?
The one who created the rain.
That means there is a creator who heard
the Prophet's supplication, who heard the Prophet's prayer.
And the rain continued for one week.
The coming Friday, another one stood up.
O Prophet of Allah, our houses started to
fall apart.
They are made of mud, collapsing.
We are drowning, water everywhere.
Ask Allah to withhold it, withhold it from
us, the rain.
The Prophet ﷺ smiled.
Why did he smile?
He smiled about the status of a human
being.
He is weak.
The previous Friday, one is asking for rain.
Now another one is saying, we don't want
the rain.
This is the human being.
Very weak.
The man said, ask Allah to withhold it,
to stop it.
Stopping the rain is not khair.
So he didn't say, O Allah, stop it.
He said, Allahumma hawalayna wa laalayna.
And the hadith says, he was doing like
this, Allahumma hawalayna wa laalayna, moving his hand
in the air.
And the clouds in the sky are also
moving.
The Prophet ﷺ moving his hand, and the
clouds are departing and moving.
And they came walking on a sunny day.
Who could do that?
Only Allah.
Only Allah.
So this is material evidence about Allah's existence,
and also a miracle for the Prophet ﷺ.
Another mu'jiza, which is in Bukhari also,
Anas ibn Malik r.a reported, I said
the message of Allah ﷺ during the afternoon
prayer, and people were asking for water, this
is a miracle, to perform wudhu, ablution.
But they could not find it.
Some water, little water, was brought to the
Prophet ﷺ, and he placed his hand in
the vessel, and ordered people to perform ablution.
He put his hand in this vessel which
has little water, and Anas said, I saw
water sprouting from his fingers, gushing from his
fingers, his fingers as if they were taps,
water taps, sprouting from his fingers.
And people performed ablution until even the last
of them could do it.
All of them.
The water was sprouting from them.
This is a miracle.
And no one can do this except the
one who created the Prophet ﷺ, and who
sent the Prophet ﷺ.
Another evidence, another miracle, another proof.
The Sahih Muslim, before the battle of Badr,
remember the battle of Badr, the Muslims did
not come out to fight.
The Muslims came out to confiscate the caravan
of Quraysh.
But Abu Sufyan, by his smartness, he managed
to escape.
And he sent the news to Mecca, and
the confederates, and the people of Mecca came
to Medina to fight the Muslims.
Now the Prophet ﷺ is confronted by the
mushriks, outnumbering the Muslims.
What to do?
Nothing, except to turn to Allah.
And he was praying and crying, praying and
crying.
So much so, Sayyidina Abu Bakr, he said,
enough Prophet of Allah.
Allah will not desert you.
Allah will not forsake you.
The Prophet ﷺ was crying and telling Allah,
because all the Muslims are dead.
These are the Muslims of the earth.
If they are killed, you will not be
worshipped.
And Allah mentioned that.
And he was calling, and pleading, and begging,
and invoking Allah.
Rasulullah ﷺ, he responded, I'm going to send
1,000 angels.
And the angels came down on the Battle
of Badr, fighting along with the Muslims.
So before the battle, here Umar Abdullah An
-Nuri quotes, he said, before the Battle of
Badr started, Allah's Messenger ﷺ walked around the
battlefield, around the battlefield, and pointed to some
locations, saying, imagine, before the battlefield, before the
battle started, the Prophet ﷺ is making a
survey, and he is making spots, and he's
saying, in this location, Abu Jahl will be
killed.
Here, from this spot, Abu Jahl will be
killed.
Here, Utbah, Shaybah, Al-Waleed, and so on.
Before the battle started, by God, by Allah,
we found after the battle, the dead bodies
of all those men in the exact places
that Allah's Messenger ﷺ had pointed out.
Who could do that?
Who told him, Utbah will die here, Abu
Jahl will die here, Shaybah here, Al-Waleed
here?
Who told him this?
Who knows everything?
Who knows the outcome of the battle?
Another proof, which is in Sahih Muslim, Jabir,
r.a, reported, that the Prophet ﷺ said,
إِنِّي أَعْرِفُ حَجَرًا فِي مَكَّهِ He said, I
recognize a stone in Makkah, which used to
salute me before my advent as a Prophet,
and I recognize that stone even now.
He said, before I began receiving the revelation,
this hajar, this stone, gives me salam.
I recognize a stone in Makkah, which used
to salute me, to greet me, before my
advent as a Prophet, and I recognize that
stone even now.
Another proof, which is in Bukhari, the climb,
the tree stump, the tree stump, what remained
of the tree after cutting it, so that
piece of wood, the Prophet ﷺ used to
stand next to it, in the masjid, when
he was delivering the khutbah.
Then the sahabah, they made a pulpit for
him.
So the first khutbah, the Prophet ﷺ delivered
from the minbar, the pulpit, so that tree
stump, the Prophet ﷺ didn't stand next to
it.
The tree stump started crying like a camel,
until the Prophet ﷺ came down and placed
his hand on it, and it became calm.
The tree stump missed the Prophet ﷺ, standing
next to it.
So when he is now delivering his speech
from the top of the pulpit, the tree
stump started to cry, like an animal.
So who made that piece of wood to
cry?
The one who created it.
And this is another proof of the Prophet's
ﷺ Prophethood.
A Jewish lady, she gave meat
to the Prophet ﷺ, and she asked which
part he likes.
So when they told her the shoulder or
the thigh, she stuffed it with ponzu.
And when the Prophet ﷺ had a bite,
Allah made that piece of meat, of flesh,
to talk.
And he called the woman, when did you
do that?
He said, if you are a Prophet of
Allah, it will not harm you.
And he let her go.
Another proof, and there are so many.
That's why I told you, read this book
which is full.
The Americans happened in hundreds.
One day the Prophet ﷺ entered a farm,
a garden in Medina, of the Ansar.
And there was a camel.
The camel, the moment the Prophet ﷺ started
to cry, and talk, the camel talked to
the Prophet ﷺ, and complained to the Prophet
ﷺ about its owner.
And the Prophet ﷺ called the owner.
The camel complained and cried, till the Prophet
ﷺ put his hand on its hump.
And then he called the owner and he
said, the camel complained against you, and told
me that you don't feed it well.
So this is our Prophet Muhammad ﷺ.
This is the meaning of knowing Muhammad ﷺ.
This is the meaning when you know that
he say, I bear witness that he is
the Rasul of Allah.
Yes, we bear witness because we know he
is the Rasul of Allah.
And whatever he tells us, we believe in
it, without any shred of doubt.
May Allah keep us remain as steadfast upon
the deen that he brought for us.
May Allah make us always remain following his
footsteps.
And may Allah gather all of us in
the Jannah, in his company.
Ameen.
And may Allah keep us remain steadfast on
this beautiful deen.
Till we meet Allah and he is pleased
with all of us.
Ameen.
And may Allah increase our knowledge in the
deen.
And may Allah forgive us our faults and
mistakes and ignorance.
May Allah reward all of you, brothers and
sisters, for your patience and attendance.
Brothers and sisters, if you have questions, please
raise your hands inshallah.
In the meantime, we will take some written
questions.
If there are any brothers or sisters who
would like to ask verbally, please raise your
hand by pressing on participant and raise your
hand.
All right.
Let's take a few written questions that we
have already received inshallah.
Sheikh, it's okay to do the question answers?
Yes, yes, inshallah.
Okay.
Assalamu alaikum wa rahmatullahi wa barakatuh.
Is it right practice to count Allah's names
a particular number of times?
You see, Allah's name, not for counting.
Allah's name, Allah said, So the most beautiful
name belongs to Allah, so call upon him
by his name.
We learn the names of Allah, we memorize
them, but then we ask him by his
name.
And we choose the proper name and the
suitable name when we are making the du
'a.
If I want sustenance, if I want provision,
I say, Ya Razzaq, urzukni.
O provider, provide for me.
I need protection, Ya Hafidh, ahfidhni.
O protector, protect me.
And the names of Allah, remember, either the
name according to the root, transitive or intransitive.
If the name intransitive, there are two components
or two elements.
You believe in the name, and you believe
in the meaning of the name.
If it is transitive, you believe in the
name, the meaning of the name, and the
impact of that name on your heart.
So it's not just to take the names
and say, Ar-Rahman, Ar-Rahim, Ar-Malikum.
Okay, so what do you want from Ar
-Rahman?
Ar-Rahman, Ar-Rahman, Ar-Rahman.
Or Allah, Allah, Allah.
What do you want from Allah?
Ask.
Okay?
So the way that you memorize the names
of Allah is to call upon Allah by
his name.
Call upon him by his name.
Is this clear to the questioner?
Yes, inshallah, Sheikh, clear, inshallah.
We'll take the next question.
The next question is, Assalamu alaikum wa rahmatullahi
wa barakatuh, Sheikh.
May Allah reward you with abundant goodness.
Ameen.
Please, my question is, are we allowed to
pray to Allah and ask him to allow
us to die in Medina Manawarah as well?
Okay, can we pray to Allah and ask
him to allow us to die in Medina
Manawarah as well because of its advantage?
Now, so yes, to ask Allah subhanahu wa
ta'ala after a long life in worshipping
him and getting closer to him and to
end your life and to die in Medina,
alhamdulillah.
Okay?
Just like if you ask Allah subhanahu wa
ta'ala to die as a shaheed, as
a martyr.
Alhamdulillah.
Next.
The next question asks, Assalamu alaikum.
If I am going to another country for
15 days, for how many days should I
shorten my prayers?
What the majority of the scholars are upon,
or this is the opinion of the yamhoor,
and this is what the common fatwa is
based upon, and what you will hear, four
days.
Four days.
After four days, you start praying normally.
Is this clear to the questioner?
That's clear, inshallah.
Jazakallah khair, Sheikh.
Okay, next question.
Let's take a verbal question before we come
back to the written questions.
Ambreen Niazi, go ahead, please unmute your mic.
Assalamu alaikum wa rahmatullah wa barakatuh, ya Sheikh.
May Allah bless you and protect you in
dunya and in akhirah.
Ameen.
I have a slight confusion about what will
actually occur on the bridge of al-Qantarah
in al-akhirah when the believers will retaliate
against each other.
How will it result?
Will some people will actually be pulled back
into hellfire from that point, or will they
just be the levels of paradise be determined
at that point?
Okay, so on the day of the hisab,
that is very scary.
Very scary.
Because if you wrong someone, and he is,
because on that day, you will, people, they
will just ask to take your good deeds,
your hasanat.
That's how things will be.
That's how disputes will be settled.
Okay, everyone is looking for one hasanat.
So, okay, you wronged me.
Okay, I'll take your hasanat today.
I'll take your good deeds.
So, if your sins, may Allah save us
from that.
So, your opponent or your enemy on that
day, your foe, will take your hasanat.
And if your hasanat were not enough to
clear your debt, then you will take from
his own sins, dunub, and butanub, and then
this person will be thrown to the hellfire.
May Allah save us.
So, that's why my dear brothers and sisters,
never wrong anyone.
Because on the day of resurrection, it's not
dirham and dinar, it's not pound and dollar,
hasanat.
Don't backbite, don't slander, don't talk evil about
anyone, because otherwise this person is going to
take your good deeds on the day of
resurrection.
So, fear Allah subhanahu wa ta'ala.
May Allah save us from that.
And if you wronged someone, ask forgiveness.
Ask forgiveness in the dunya before the akhirah.
Is this clear to you, sister?
The only thing is, will this occur before
the believers enter paradise or before the Sirat
itself?
Before, that's why he will be thrown to
the hellfire.
Okay, so after they cross the Sirat, okay.
No, no, no, before crossing the Sirat.
Okay, so then what will occur on Qantarah
itself?
Ah, the Qantarah is different.
After crossing the Sirat, these minor feelings
we had, and grudges, and things like that,
in our heart, Allah removes from the heart.
Because now they crossed the Sirat.
Crossed the Sirat, they are going to the
Jannah.
But there are still things there in the
heart.
So Allah purifies the heart of all the
believers before entering the Jannah.
And then they will be told.
Is this clear to you now?
Yes, I got it now.
Please ask your question, inshallah.
Sheikh, it's my pleasure to meet you again.
And I pray to Allah to reward you
for your time, Sheikh.
Now, Sheikh, my question is about, it's about,
now we've been discussing about the miracles of
Prophet Muhammad.
Now, Sheikh, my question is about, what about
the righteous people?
Can they also perform miracles?
About what?
Yes, Sheikh.
Can you repeat your question towards the end,
Kasumba, about the righteous people?
Kasumba Zubair, are you with us?
He mentioned something about the righteous people.
Okay, okay.
Can the righteous people also perform miracles?
We, there is something called karama.
In English, they don't have this.
Everything is a miracle.
So the mu'jiza is something miraculous happened
upon the hand of the Prophet or Messenger,
mu'jiza.
Karama upon the hand of a righteous person.
And according to the belief of Ahl as
-Sunnah we believe in the karama, which is
also something supernatural, but it is less than
the mu'jiza, which is the miracle performed
by the Prophet.
For example, Maryam, the mother of Isa, she
is not a prophetess, because all prophets are
men, but a pious woman.
But Allah gave her the karama.
In winter, she has the fruit of the
summer, in summer, fruit of the winter.
Every time Zakariya, alayhi salam, Zakariya, see her,
she has this.
This is not the season of the fruit.
He said, Maryam, how did you get this?
She said, it is from Allah.
So this is karama.
It is karama.
And many karamas happen.
And Imam Lakai, rahimahullah, in his book, the
nine volumes or more, about the belief of
Ahl as-Sunnah wal Jama'ah, I think
volume number nine is about the karamat that
happened.
It happened for the sahaba, it happened for
tabi'een, etc.
Okay, Zunnirah radiallahu anha, she was tortured in
Makkah, she lost her sight, they put her
in a room, they locked her up in
the room, no water.
Allah used to send down for her a
bucket of water.
She would drink and then it will be
lifted.
At-Tufayl ibn Amr al-Dawsi, when he
left, remember, he became a Muslim at night
in the Prophet's house.
And then when he left at night, there
were two of them, of the sahaba.
Each one a stick, the stick, staff, became
light like a torch, like a torch.
He sees the way.
Al-'Ala ibn al-Hadram radiallahu anhu, he and
his army walked on the water.
And Al-Huraira said, by Allah, only the
hooves of the horses became wet, nothing else.
Yes, the karama is there, it happened upon
the hand of the righteous.
And the person who had the karama should
hide it, should not show it, unless there
is a benefit in showing it.
Like Sayyidina Khalid ibn al-Walid, the non
-Muslims gave him poison.
And they said, if you drink this poison,
we will become Muslims.
He said, I will drink it and it
will not harm me.
And after drinking it, I will not accept
from you anything except al-Islam.
And he drank the poison and nothing happened
to him.
And nothing happened to him.
But here there is something very important.
The Ahl as-Sunnah, they accept the karama,
but not every supernatural or something beyond the
people's capacity, human being capacity, can be a
sign of the righteousness of this person.
Because the jinn, they also help the people
to do things which is beyond the capacity
of the human beings.
You see a person flying, a human being
cannot fly.
So if you see a human being flying,
it means that shaytan is carrying him.
That's why Imam Shabir is saying, until
you check him according to the Kitab al
-Sunnah.
If he is in line with the Kitab
al-Sunnah and he is known by his
piety and righteousness and he is following the
Kitab al-Sunnah, that is karama, something happens,
supernatural.
But if he is not upon the Kitab
al-Sunnah and yet you see things that
are supernatural, here the shayateen, they help him.
And that is what the Prophet ﷺ said
when he described the jinn in Sunnah al
-Sa'id ibn Mansur, when he ﷺ said
the jinn are three types.
One type, they fly.
So if someone is flying, the jinn, they
carry him.
Another type, they take the shapes and the
forms of dogs and snakes.
And the third type, they live with you.
In the Torah.
So if someone is flying, that is not
an evidence that he is righteous.
Until he is checked according to the Kitab
al-Sunnah.
At the time of Shaykh al-Islam ibn
Taymiyyah, there was a man who would jump
from the top of the Mount of Bassion
in Damascus, in the air.
People were seeing him.
And people would say, oh, he is a
wali, wali of Allah.
Shaykh al-Islam would say, no, he is
not a wali of Allah, he is a
wali of the shaytan.
He is one of the friends of the
shaytan, the jinn, they carry him.
And that is why he compiled the book
and he wrote the book Al-Furqan Bayna
Awliya' Rahman Awliya' al-Shaytan, the criterion between
Allah's Awliya', Allah's friends and the devil's friends.
Is this clear to the questioner?
Inshallah, it is clear, Shaykh Qasumba.
You can also listen to the recording afterwards
if you had any audio issues, Inshallah.
All right, let's move on with the next
written question that we have.
Somebody asks, my city is full of rain
and floods this time.
Is there any du'a to recite other
than Allahumma sa'iban naafiya?
Again, as the Prophet ﷺ supplicated, Allahumma hawalayna
wa la'alayna, Allahumma ala al-akam wa
al-dhiraab wa manabat al-kala.
So, as the Prophet ﷺ said, oh Allah,
send the rain around us, not on us.
So, that you can also make.
Tayyib Shaykh, there was a book that you
recommended, I think, to read today.
If you can kindly repeat.
As-sahih al-musnad, as-sahih al-musnad,
bi-jalail al-nubuwwah wa al-adlilat al
-nubuwwah by Shaykh Mukhammad bin Adil al-Wada
'i.
JazakAllah khair.
All right.
As-salamu alaikum.
JazakAllah khair for all the detailed explanations.
May Allah unite us all in Jannah.
My question is, what is the minimum amount
of money that we save and do not
use to remove zakat?
My question is that, what is the minimum
amount of money that we save?
Brackets do not use to remove zakat.
You see, when a person...
So, the book is as-sahih al-musnad,
bi-jalail al-nubuwwah.
As-sahih al-musnad, bi-jalail al-nubuwwah
by Shaykh Mukhammad.
The...
Regarding this question, when a Muslim possesses and
has in his possession the price of 85
grams of gold, this is the nisab, this
is the minimum.
So, when you have this amount of money
in the bank or whatever, then you have
to give the zakat 2.5 percent, 2
.5 percent.
Less than this nisab, no zakat, no zakat.
More than this, you have to give the
zakat.
Is this the question?
I believe it is, Shaykh, I believe it
is, inshallah.
Otherwise, the question...
So, when you have an amount of money,
which is the price of 85 grams of
gold, and one complete year, lunar year, elapsed,
is over.
So, now I have this amount of money,
and one year passed over, then I have
to give 2.5 percent.
Is this clear now?
Inshallah, this is clear, Shaykh.
And if the questioner has any other follow
-up question, let me ask, inshallah.
We go on to the next question.
As-salamu alaykum.
I have a question about the last lesson.
Is it shirk to get immersed in one's
worldly work, that one's prayers gets delayed from
its started time?
Or can one do what one is doing
and pray after it so long as it
doesn't get missed?
Shirk has different forms.
There's major shirk, there's minor shirk, and there
is hidden shirk, which is the showing off.
Okay?
So, you should not make the dirham and
the dinar your goal.
What does it mean, ta'is abdul-dirham,
ta'is abdul-dinar, what does it mean?
He will not take the dirham and dinar
and prostrate, no.
But his objective, his goal, is the dirham
and the dinar, the dollar and the pound,
and the euro.
How to gain it, whether it is halal,
haram, doesn't matter.
Yes, tijara is halal, commerce is halal, business
is halal, but when you hear Allahu Akbar,
you leave everything.
Because Allah is greater than the commerce, greater
than anything.
So this questioner and everyone, any Muslim, he
should not treat his real mission and life
lightly.
We are created, not for the dirham and
the dinar, we are created to worship Allah.
So when you hear Allahu Akbar, leave everything,
everything.
If you continue the business, Allah will remove
the blessing.
Stop, and Allah will compensate you.
If you have a company, all your activities
should be planned according to the timings of
the salah.
This lot, salah, no meeting.
So all the employees in your company, the
Muslims, they know, time for salah.
And you pray jama' and your company, and
you will see the barakah.
And how your business will boom and prosper.
Is this clear to the questioner?
Shafi'Allah.
Insha'Allah, clear, Sheikh.
The next question we have is, salam alaikum,
Sheikh.
I have two questions.
I am from Nigeria, and here a group
of alfa will share Quran in Juz and
start reciting in it to seek provision from
Allah.
Secondly, doing zikr in groups, is it permissible?
Okay, so two questions.
Reading the Quran in Juz so that they
finish the Quran, so if they are in
a study circle and everyone will read one
Juz, and to finish the Quran, let's say
30 people are sitting and reading the Quran
in a study circle, that is permissible.
That's permissible.
Sitting together, reading the book of Allah, that
is ibadah.
Regarding the zikr, collectively, collectively, to sit together
and making zikr, whether one is saying and
others repeat, etc.
This is not sunnah.
This is not the sunnah of the Prophet,
sallallahu alaihi wa sallam.
So it should be avoided.
It should avoid this zikr in groups, collectively.
If you zikr, zikr is by your own
self, and without raising your voice.
Ala bi dhikr illa taqma'innu l-qulub,
rarely the heart will find the serenity, suma
'nina, in Allah's remembrance.
But to get together and start chanting and
reading collectively, that is not sunnah.
That's not the sunnah, it is ibadah.
And what you can see in the YouTube,
where people are dancing, that is not zikr.
That is not zikr.
Dancing and holding their hands and jumping up
and down and going, funny things we are
doing, that has nothing to do with Islam.
That is not zikr.
That is clay, not zikr.
Is this clear to the questioner?
Yes, Sheikh, inshallah, very clear, inshallah.
All right, next question, Sheikh.
Assalamu alaikum, Sheikh.
May Allah reward you in the best way.
Ameen.
Is retouching, retouching or perming hair haram?
Jazakallah khair.
Is what?
Retouching or perming hair.
Retouching, Sheikh, for example, if they have broken
hair or they maybe...
Okay, and planting hair.
Yeah.
Okay, someone lost hair, can he plant hair?
So yes, the ulema, they say planting hair,
it's not like wearing the artificial wing.
It's just permissible.
Inshallah, Sheikh.
All right, we take the next question.
Assalamu alaikum, Sheikh.
Jazakallah khair for all the beneficial knowledge that
you share with us.
May Allah increase in all the good for
you and protect from all the evil.
Ameen.
I wanted to ask, what is the end
time of Isha?
And can one delay till midnight?
That's his first question.
The second question is, were the people before
the Risalat of Muhammad sallallahu alaihi wasallam asked
the same three questions in grave as we
will be asked, inshallah?
They have one further question.
I have one last question too.
If someone missed the fasting, and later is
capable of making up the fast, does he
have to fast and also feed the poor
as kafar or kifaya, or is any one
of it enough?
Okay.
Regarding the time of Isha, the end of
the Isha, end of Isha, is about midnight.
That's the end of it.
ila ghasaq al-layn.
After the midnight, it's not the time of
Isha.
So, from the moment, you know the timing
of the salah, the fajr when the day
breaks.
And you can see the light on the
horizon, that is the true fajr.
So there are two types of fajr, false
fajr, true fajr.
The false fajr, vertical light you see on
the horizon, then it disappears and the darkness
takes over.
That's not the time of fajr.
The time of the fajr, if you are
in the countryside, you see the day is
breaking horizontally, the light.
So that is the beginning of the time
of the fajr until the sun rises.
Then, dhuhr time.
When the moment the sun moves from the
meridian, if you are putting any object, the
moment that object starts throwing shadow, that is
dhuhr time.
And it will be until the length of
the shadow is twice, that is asr time.
And it will go on until before sunset.
The sunset, maghrib time.
Until the dusk disappears, the redness on the
horizon disappears, isha, time starts.
Until midnight.
So these are the timings of the salah.
Regarding previous nations, or those who died before
the prophet, before the advent of Islam, are
they going to be asked about the three
questions?
How they will be asked about the prophet
when they didn't see the prophet?
So the hadith is talking about the muslim.
About the muslim, that's why the angels, they
ask him, what do you say about this
man who was sent to you?
The prophet.
So those are the three questions will be
asked to the muslims.
Regarding if someone missed Ramadan, if there is
a valid reason, then he has to, he
or she, has to make up the days
that he or she missed.
Okay?
What happens that this is most of the
time the women they ask this question, that
because of her menstrual cycle, she didn't make
up her days, she was procrastinating till the
Ramadan comes, the next Ramadan comes.
And now he is asking, what should I
do?
So the ulama they say, because now he
didn't make up her fast until the next
Ramadan arrives, some madad, some opinion says,
he has to make up the days and
on top of that as a punishment for
her, he has to also give kaffarah, expiation
for the delay.
But the strongest opinion now, probably she has
to make the hard days which she missed.
Yes, she is sinful, she is, he or
she is sinful, and he or she should
ask for Allah to forgive him or her.
But what is needed is to make up
the days that he or she missed.
Is this clear to the questioner?
Yes, inshallah, very clear Sheikh, inshallah.
Okay, we'll take the next question.
My question is the following, a sister, a
revered sister accepted after marriage a name of
her husband, as was a tradition in her
country.
Recently she found out it is a minor
kufr to give up the name of the
father.
What should she do now?
Her parents are not Muslims, so they do
not have Muslim names.
First of all, it's not a minor kufr.
It is not allowed, that's it.
Okay, so, yes, she should not be called
Mrs. so and so, but her name and
then her father's name, even if her father's
name is, her father is not a Muslim.
Okay, we have Ikrimah ibn Abi Jahl, Abu
Jahl we know.
Ikrimah ibn Amr ibn Hisham, Abu Jahl, Ikrimah
ibn Abi Jahl, so it's not an issue,
it's not an issue.
Yes, your name, then your father's name, whether
he's a Muslim or not.
Is this clear?
Yes, inshallah, Sheikh, clear, inshallah.
All right, we'll take the next question.
If we backbited someone and made tawbah, will
our good deeds still be given to those
who we backbited?
This is up to Allah, so that's why
if you backbite someone, if you can ask
him or her to forgive you, that's the
best.
But if you feel that this is going
to cause more evil, then what should you
do?
Keep praying for this person that you backbite.
Always make du'a, in your sujood, make
du'a for him or her.
So inshallah, your du'as, inshallah, will expiate
your sin, inshallah.
And if you are sincere in your tawbah,
Allah subhanahu wa ta'ala will, inshallah, accept
your tawbah and forgive you your sins.
Is this clear to you?
Inshallah, it's clear, Sheikh.
We'll take the next question.
JazakAllah khair.
Assalamu alaikum wa rahmatullahi wa barakatuh, Sheikh, for
the lectures.
May Allah preserve you and us all.
Ameen.
My question is, if we wronged a person
and this person has already passed on, what
is the atonement?
What should one do?
You have already answered the question the sister
asked.
JazakAllah khair.
Yes, the du'a, and if you can
make sadaqa for this person who passed away,
sadaqa, let's make on his behalf.
That will be good, inshallah.
Somebody has asked a follow-up question, I
think.
It's not the money, but the activity of
my work can preoccupy me, but I understand
what you say.
May Allah guide me and understand this truth.
Okay, even the activities, it all boils to
the same thing.
If the activities of your job, you are
very busy as busy as a bee, you
should not miss your prayers or delay them.
Inna as-salata kanat ala al-mu'mineena kitab
al-muqfoota.
So prayers should be on time.
The best thing, as-salaa ala waqtiha.
This is how you have to organize your
day and plan it.
Is this clear?
Yes, inshallah, clear, Sheikh, inshallah.
Let me try to understand this person's question.
What could be the best explanation that our
Prophet Muhammad, sallallahu alayhi wa sallam, has this
kind of situation and al-tazaar?
Okay.
Okay, Sheikh, the next question we'll take here
is, when Maghrib time came, I needed to
step out and pray, so I will need
to watch through again.
If any question arises, okay.
Okay, fine.
What was the question?
No, that was not a question, it was
just a comment, just keeping us updated of
stepping out and then coming back to the
lesson.
Any other brothers and sisters, if you have
questions, please send them through.
I believe we've asked all the questions so
far.
Or raise your hand, quickest way, inshallah, raise
your hand and we'll take your questions verbally
if there are any questions.
Farooq Mokhtar, we have.
Farooq Mokhtar, please unmute your mic, inshallah.
And anyone else, please raise your hand if
there are any questions.
Hello, assalamu alaikum, Sheikh.
Walaikum assalam.
Jazakallah khair for your lectures and they're really
helpful.
May Allah reward you and all of us
and guide us on the straight path.
My question is, what is the ruling on
saving money beforehand for an event, for example,
for marriage or children's education or buying a
house?
Is it a sign that one does not
trust Allah that He will provide it when
the time comes or there's no problem with
saving money?
The answer, no problem.
Save money.
But give zakat.
Alright, okay.
And it is better that someone is well
off rather than poor.
The Prophet sallallahu alaihi wa sallam, he said,
لأن تترك أولادك أغنياء خير من أن تتركهم
عالى يتكففون الناس The meaning is that to
leave your children well off, rich, is better
than leaving them poor, begging the people.
Okay, so there is nothing wrong to save
money for your children and to work hard
and to make sure that inshallah after passing
away, they will be in good condition.
That's okay.
As long as one has to give the
zakat of that amount of money he has
saved.
Because some people think if this money is
allocated for the marriage or for the school,
no zakat.
No, you have to give the zakat.
Is this clear to you, Akhi?
Very clear.
Thank you very much.
Jazakallah Khair.
Inshallah.
We'll take some written questions before we come
to Sadman Saki for his verbal question.
Okay, so salam alaikum Sheikh.
I have heard some people saying they saw
in their dreams about a medicine for a
disease and their dreams and it actually worked.
How do you explain these dreams?
We don't run our lives on dreams.
Okay.
The dream is a dream.
The Prophet sallallahu alayhi wa sallam mentioned either
it is a good dream or a bad
dream.
If it is a bad dream, you spit
in your left eye and forget about it.
Okay.
And you cannot trust the dreams and say
because I saw in the dream you take
this medicine.
Okay.
That doesn't make sense.
Maybe this medicine is harmful.
You are not a doctor to describe this
medicine even if it is herbal medicine.
Okay.
So you need to ask the specialist when
it comes to the issues of medicines.
Not because I saw in the dream that
this medicine is beneficial.
It will benefit you for this and that
or treat you or cure you for this
and that.
This is the field of the specialist.
Is this clear to the questioner?
Yes inshallah shaykh.
Clear inshallah.
We go to the next written question here.
May Allah have mercy on you.
My question is how can one come to
know that Allah is pleased by our life
or actions or he is unpleased, displeased on
us?
No one can know for sure that Allah
is pleased with you.
But there are only indications if you are
leading the righteous and you are maintaining your
prayers and you are avoiding the haram and
you...
So this is indications and signs that Allah
is giving you this assistance and support to
remain on the right path and doing righteous
deeds.
But at the end of the day we
just keep begging Allah keep begging Allah to
keep us remain on this path of khair
that you are doing and asking Allah to
accept it from you.
To accept it from you.
So we should always doubt our niyyah, doubt
our ikhlas and try to work hard to
purify our intentions and always keeping asking Allah
subhana wa ta'ala to accept it from
us.
That's why I remember how we worship Allah
and how we continue our journey between hope
and fear.
Is this clear to the questioner?
Yes inshallah Sheikh, clear.
The next question is Assalamu alaikum.
Do we have to recite surah al-waqi
'ah after maghrib?
I don't know any narration about this.
Ok inshallah Sheikh, let's see.
We'll go take the next question inshallah.
Let's take Salman Saki.
Please ask your question inshallah.
Assalamu alaikum Sheikh.
Jazakallah khair for your lectures.
I have a question that does a continuous
minor sin makes itself a major sin?
Repeat the question please.
Does a continuous minor sin makes the sin
major?
Ok.
Jazakallah khair.
The ulama they say la kabira ma'astaghfar
wala sagheera ma'a israr the meaning no
sin is a major sin as long as
you ask for forgiveness.
la kabira ma'astaghfar wala sagheera ma'a
israr and no sin is considered a minor
sin if you insist on doing that.
If you insist on doing the sin.
This minor sin will lead to another minor
sin and then minor over minor they become
major.
And they will lead to the major sin.
That's why the definition of the taqwa as
put in one poetic verse he said the
poet said describing the taqwa he said khalil
dhunuba sagheeraha wa kabeeraha shan and leave the
sins major and minor that is piety that
is righteousness that is taqwa wasna'a kamashin
fawqa ardh shawki yahdhamu ma yara and behave
like one who is walking in a land
or a field full of thorns minding his
steps wasna'a kamashin fawqa ardh shawki yahdhamu
ma yara if you are walking in a
field full of thorns you will not walk
blindly closing your eyes you will be watching
and minding your steps to avoid stepping over
these thorns so he's saying wasna'a kamashin
and behave like someone who is walking wasna
'a kamashin fawqa ardh shawki yahdhamu ma yara
he's watching and avoiding what he sees never
be little minor sins the mountains are made
of petals mountains are made of petals
so don't treat your sins rightly think whom
are you sinning against, you are sinning disobeying
your lord so we have to leave the
sins major and minor is this clear to
you?
yes shaykh ok we'll take the next question
from Abu Diop Abu Diop go ahead and
ask your question I see many times people
say after the adhan and after the iqama,
I want to know if that is authentic
after the adhan you know what the way
the prophet taught us till the end of
the dua of the prophet so after the
adhan and the iqama there is nothing like
that ok and another question about the dua
is it before the takbir or after the
takbir no that is after the takbir yes
jazakallahu khair jazakallahu khair jazakallahu khair brothers and
sisters shaykh this brings us to the end
of today's session inshallah if you'd like to
conclude jazakallahu khair shaykh jazakallahu khair may allah
reward all of you for your patience and
may allah grant us and give us and
may allah give us the ikhlas and purify
our hearts and your hearts and may allah
keep us all remain on this beautiful deen
and may allah preserve you and protect you
my dear brothers and sisters wherever you are
and bless you and your family and we'll
meet inshallah in our coming class and leave
you inshallah in allah's protection and company salamu
alaikum wa rahmatullahi wa barakatuh alaikum salam wa
rahmatullahi wa barakatuh