Suhaib Webb – Uqud al Juman (Lesson Twelve)
AI: Summary ©
The concept of Jinn and Sharia obligation is discussed, emphasizing the importance of understanding the differences between Jinn and angels and the Sharia obligation to believe in Jannah. The "hashar" situation is highlighted, where people will sweat and not be able to open deeds, and the "has he" situation is discussed where people will say things like "has he?" and "has he?" to indicate their understanding of the truth. The "has he" situation is warned against seeking inter acknowledge.
AI: Summary ©
The Sheikh he says you have to believe
Sharan
according to the Sharia,
or you have to, it's obligate, it's obligated
upon you from the, from Sharia and to
attack it to believe,
or to have certainty.
Al jinn, that Al jinn. The word jinn
is from a word which means to be
unseen, that's why it's called Al Jannah. We
don't see Al Jannah.
Also Janine, the embryo in the body, Aljannah,
Majnoon, someone who has, we ask Allah to
protect us,
who has
mental illness.
They say, Akluhu Majnoun.
Right? As though you cannot see his mind
anymore. That's called Abilafiya.
Fahlilahu Jin.
Sidna,
Imam al Baydawi
Rahim Ohola I believe this is Al Jin.
That the jinn are a creation that has
bodies, we can't see them, we'll talk about
that in a second, that are created from
hellfire.
Allah Subhanahu Wa Ta'ala, we find sometimes many
people they think they see jinn, I saw
a jinn, I saw a jinn. The strong
opinion is that the only people who can
see jinn are the prophets, because the jinn
are from the unseen.
Samayat.
That's why Sinai Imam al Shafi'i Rahim Mohullah
Hu Ta'ala, who died 204 after Hijri,
He said,
Whoever
claims to have seen a jinn, we don't
accept that person as a witness anymore.
Why? Because it's in the Quran.
Allah Subhanahu Wa Ta'ala says in the Quran
that Shaitan
and his legion of supporters
they see you from where you cannot see
them.
However, as Imam Abu Hassan al Ashari Rahimohullah,
Imam Uhlsunna, one of the Imams of Alsunna.
He said that it is possible that jinn,
they have what's called a tahawul,
Allah has given the ability to take physical
shapes,
like animals.
And so on and so forth,
like human beings. The evidence for this is
the hadith of Sayna Abi Hurayrah
Kamalawahu
bukhari, related by Imam al bukhari. Then an
old man came to him and asked him
to give him to zakat, we know this
hadith, and he refused refused refused. And finally
he said, I'm taking you to the prophet
And he said, No, no, no, don't take
me to the prophet, I'll give you something
very valuable, and that was he instructed him
to read Ayatul Kursi.
And afterwards saying, Abu Huraira radiAllahu anhu, we
went to the prophet salallahu alayhi wa sallamah,
and the prophet said, like
he's a liar.
He's a liar, but he's telling the truth.
Okay Maqal, and
that was Shaitan. Took on a
male,
the image of an elderly male.
Also in Shulta and Fard,
we know that Shaytan took on the form
of a human being to trick the Quresh.
So, while we believe no one can see
Jin in their true form, it is possible
that you may see a Jin in other
forms,
but
it is impossible for I or you to
definitively say that. Because again, that is from
the unseen.
That is from the unseen.
SubhanAllah
So we use the word jinn
as mentioned by Imam ibn Abdobbar.
When we use the word jinn in a
normal way like this,
without any type of context,
we understand it to be the believing or
disbelieving Jin. If we add the context of
a sheytin, we say, Al Jin was sheyatin,
then we mean al jinn minam what meanin
was sheyatin al jinn milakafiri. Wa anna milal
muslimuna
As I mentioned in the Surto Jin.
So
some of us are believing Jin, some
are disbelieving Jin, and we know the prophet
Sallallahu Alaihi Wasallam that he made his Jin
Muslim.
Sallallahu Alaihi Wasallam be inila.
That's the difference between the Jin and the
angels. There's some Umum and Khosus.
What's the Umum between them, their creations?
What's the Khosus? You want to start to
learn and read this way. What what separates
jinn and angels from one another? What is
specific to each?
Angels don't eat, don't drink, they don't have
iurad, like they don't have a choice.
Ihtiyar,
whereas jinn they eat, they drink, they procreate,
they have gender, angels don't have gender, and
they have a choice.
So, Beinu Humun,
shared qualities, or Husuls. What's a shared quality?
Their creation.
What's the distinct qualities?
Angels from light, Jin from *, from fire,
excuse me. Angels don't eat, drink, and sleep.
Jin eat, drink, and sleep. Angels don't have
gender, Jin have gender.
Angels don't have choice,
Jin they have a choice.
And jinns are more colorful, angels are not
more colorful.
Some of them believe, some of them disbelieve.
Then the Sheykh he
says,
That it is a Sharia obligation to believe,
subhanAllah,
in Jannah, that Jannah exists now.
That it is in a transcendent place,
a transcendent location.
And the believers, whoever believes,
and
they will reside in there forever.
And they will be experiencing bliss there
indefinitely.
And it is an obligation. And
it is a Sharia obligation that you believe
and
that
hellfire,
and that hellfire
is exist, is existing now, Mo Judah,
and that it is
located
in here below,
not in the earth,
but at a lower
station,
the lowest.
The disbelievers
and that the disbelievers
will reside in there forever. I know there
are some statements attributed
to Ibn Rushd Al Hafid,
and to Imam Eventemia.
Don't take like 1 or 2 statements if
you have
an overwhelming number of scholars, and not just
people who are followers, but also people who
are critical thinkers saying something. It's safer to
stick with that.
Which means that it is an obligation
for us to believe that every living thing
will die,
and it will complete
its lifespan
according to what Allah Subhanahu Wa Ta'ala has
exclusively
designated as that things lifespan.
This is mentioned in Jawaharl Tawhid also very
nicely.
So nobody can escape death.
Allah says in Surat Al Imran, wherever you
are death
will come to you. Even if you are
in fortified towers, like you cannot escape death.
And that Azrael is the one who takes
the souls
by the will of Allah Subhanahu Wa Ta'ala,
the command of Allah Subhanahu Wa Ta'ala.
And
he,
Azrael has other angels that assist him, noble
angels that assist him in that process.
And that every believer at the time of
death he or she will witness
his or her place in paradise or *.
We ask Allah Subhanahu Wa Ta'ala to make
us from the people of Jannah.
And that the the the grave will
enclose upon him,
after he or she is buried.
And
his soul, her soul will be returned to
them.
And then 2 angels,
Munkar and Nakir will come to him or
her, and ask them the 3 questions that
we know about in the long hadith related
by imam Abu Dawood.
Who is your lord? What is your religion?
Who is it that taught you this religion?
Meaning, Al Islam,
and the believer will answer correctly,
we ask God to make us from them.
And
it will be told to him rest or
sleep at ease.
And he will experience, she will experience
delight in his or her grave.
And the grave will be expanded for him
or her.
And the grave will be filled with light.
And with a beautiful scent.
And as for the rejecter, the disbeliever,
and the hypocrite,
the response to those three questions will be,
I don't know.
And that person will be tormented
and punished and actually
assaulted,
by those 2 angels.
Im raudatumriyahdeljannah,
and the grave is either a garden from
the gardens of paradise,
wa imhaofra
minhaofrein nar. Or it is a, like a
crater, or a hole,
a disastrous
situation here means like a crater from the
craters of *.
It is a religious obligation as a Muslim
to believe.
The Sharia
obligates us to believe in the hereafter.
From the point of death and beyond. And
he says,
everything is going to happen on the day
of standing.
And the is
going to blow in the trumpet.
Or either,
you find this mentioned that when the trumpet
is
blown.
Now we have to believe
in resurrection after death.
And that people are going to be gathered
together, creation is going to be gathered together
at the famous Muqif,
this is of course Yomul Hashar,
as they prepare to be audited.
And whoever Allah exercise kindness with that person,
their protection is going to be extended long,
Isbeel Yani.
And Allah Subhanahu Wa Ta'ala will excuse that
person's sins.
And he will order for that person to
be placed in paradise.
And for the one that Allah is angered
with, that person is going to be exposed
in front of everybody, everybody will witness this.
Why?
Of course, there's obviously embarrassment there. We think
about kala, culture, imagine that. And then secondly,
so that justice is established.
That person is going to be judged in
front of everyone.
And we believe that in the hereafter we're
going to be presented
with
2, if you will,
books, or scriptures,
or pieces of paper, however you want to
imagine it.
And those who receive it on their right
side, Masha'Allah.
Those who receive it on the left side
is going to be all their bad deeds,
rights and all their good deeds.
And this is mentioned in the Quran, Allah
says
SubhanAllah,
These verses
in solotal inshikaq,
from verse 7 to verse 12,
basically talks about those people who received their
book of D's in their right hand,
their auditing is going to be easy and
facilitated for them. And they will return to
their families in in a joyous state.
And as for the one who has given
his or her book, and his or her
left hand,
right?
Behind their backs.
Their
their calling is going to be inat, and
they are going to burn and boil in
*. We ask.
At this
point of being judged in the hereafter, there's
going to be scales.
2, 2 scales on each side.
One side will be good deeds, the other
side will be bad deeds.
And there, the person's
deeds are going to be weighed.
Waqafabinah
hasibeen,
SubhanAllah.
The Surah Anbiya, verse number 47.
Allah Subhanahu Wa Ta'ala says, and the scales
will be placed in justice
on the day of judgment.
And no soul will be wrong. And that's
that what it that's what it means to
have trust in Allah.
People tend to have a breakdown in their
relationship with Allah because they don't understand that
everything that Allah does, does, excuse me,
has transcendent justice. Nobody is wronged with Allah.
So if I'm punished in the hereafter, I
deserve the
As say, Nai'issa, he said at the end
of the 5th chapter of the Quran, if
you punish them, they're your servants.
And if you forgive them, then you are
the forgiving.
So,
we have to understand
that if we are punished in the hereafter,
or punished in this life, it is an
outcome of divine justice,
and that's what it means to trust in
Allah. I trust in Allah more than I
have
reliance on my own. Why is this happening
to me? That's that's the statement of modernity.
Modernity frames trauma and difficulty as meaningless.
Islam frames trauma and difficulty as an opportunity
for growth, an opportunity to earn rewards as
mentioned by Abu Hamad Al Qazari, or as
a wake up call. It has meaning, and
it is an extension of divine justice.
That's why Imam, Al Marzuki says in
That this is an extension of Allah's Adam.
Subhanahu Wa Ta'ala.
So all of these things that happen in
this life and the next are either from
the fadl of Allah, or the Adl of
Allah, or both of course, and that's why
I have complete trust in Allah. Because Allah
says very clearly,
very clearly,
no soul will be wronged.
So I get what I deserve.
We ask Allah Subhanahu wa Ta'ala to
make it easy for us,
Wa'annaahu Yashtadbuzihamofilmokrifijid
then it's going to be extremely crowded in
this situation in the hereafter.
And so it's going to be extremely crowded,
that they have Hashar, people are going to
be That's why Yom 'Arafah and Hajj is
called
Piyama Tsurah,
because it is a smaller reminder of what
Yawul Qiyamah will be like. So
subhanAllah we ask Allah Bilafia, it's going to
be extremely crowded, and the angels,
as the Sheikh he mentions, are going to
be there surrounding everyone
in 7 rows.
And the sun is going to be close,
SubhanAllah, may Allah make it easy for us.
It's gonna be very close, and people are
gonna be sweating profusely.
Based on the good they did, which includes
belief, although belief is separate than deeds, but
is the key to opening up our deeds
being accepted.
Based on that those,
those faithful deeds,
they're going to sweat,
according to their sin.
Some people they will sweat up to here,
they'll be standing, but they will be like
submerged in their sweat, we ask some
will be less than that.
Some they will have no sweat, they will
have no discomfort.
And then some will be under the protection
of Allah Subhanahu wa ta'ala, under the shade
of the arshah of Allah
Subhanahu
wa
ta'ala.
Now he's gonna clarify this,
sorry,
then he says,
Now he talks about the intercession, the great
intercession of the Prophet SallAllahu Alaihi Wasallam on
that day, the day of of Hasher.
Well Bayan Utharik,
the explanation of this,
when people have stood for a long time,
and things become extremely difficult for people,
To the point that they will begin to
look for someone who can intercede and stop
this, so they can move on from
Hashar.
So they will come to sayna Adam,
and they will say to him, you are
the father of all creation.
Allah created you with his hands,
And Allah ordered the angels to prostrate to
you.
So intercede with Allah for us to
remove us from this difficult plight, this difficult
situation.
He will say to them, Allah has never
been as angry as he is this day.
There is something
me and my Lord that
necessitates my fear, and that's why as he
had been Abdul Salam,
he mentions that this is a proof that
the only prophet who knew that the prophets
had Ishma was Sayyidunawanabiyunawahhabibunawahhabibunawah
Muhammad insaysom.
Sayyidun Adam, he remembers this thing, this mistake
of eating from the tree.
And look at the humility,
Subhan, look at the humility of satan Adam.
So I have no right to seek intercession
for you.
I'm worried about myself.
Go to Nuh, he will intercede for you.
Prophet Noah.
They will say to him, you are the
1st messenger of Allah, after Adam. Adam is
the 1st prophet, you're the 1st messenger.
What he said
and your message was a general message.
And you have a great station.
He's going to say the same thing Adam
said, I have some things I've done wrong,
and I I don't feel I'm qualified for
this.
He would tell them go to Ibrahim. Now,
what's interesting here is that they are praising
them, and they're not censoring them from praising
them, and here we understand something.
That it is allowed to mention the
true qualities of a successful person in front
of them, if it's for a reason, and
this is what's happening here.
And sometimes people go to 2 extremes, don't
praise people at all, don't mention their good
qualities.
You are the father of creation,
and
to They mention all these great qualities of
these prophets, and these prophets don't tell them
this is forbidden, nor does the prophet Muhammad
who's narrating this say this is wrong.
So for example, if you're applying for a
job, you can put your your legitimate qualities
there. What you're good at.
It's not a form of of arrogance, ostentation.
You have to do that, because that's the
truth.
To hide what Allah has given you is
also a problem.
Allah Subhanahu Wa Ta'ala says,
talk about the blessings of Allah Subhanahu Wa
Ta'ala.
Right? The names Adam and Ibrahim don't take
Tanween and don't take
Kasra
because they're because
they are linked words that are rooted in
Ibrahebrew,
and then also they are the names of
people. Alemia
and,
So, intercede for us.
He will say the same thing, Ma'aparat
Adam, he's gonna say the same thing Adam
said, I've made some mistakes, I don't feel
that I'm,
eligible for this, and then he will tell
them to go to say,
alayhi surahatul suhlam.
And they will say to prophet Moses, enter
Kareem Allah, you're the one that Allah spoke
to,
So seek,
you know, intercession for us with Allah.
Then say, Namusa will tell them to go
to say, Naaesa, the same kind of situation,
the same words that the other prophet said
excusing himself from this responsibility.
You
are the Ruha of Allah, and I have
a lecture about what it means Ruha of
Allah.
You are the spirit of God, the command
of Allah
So intercede for us.
He's gonna say the same thing, then he
will direct him to Sayna Muhammad,
So we'll come to say
and they will ask him
and The prophet SAWS will say, this is
my responsibility. Here's another lesson,
that it is allowed
to
assume responsibility for something that you're qualified for.
There's nothing wrong with that, that's not arrogance,
that's intelligence.
Faya sujood, and then the prophet will make
sujood,
irfa rasak.
Allah will tell the prophet to raise his
head,
intercede your intercession will be
taken into account,
ask and you will be granted.
And you will be heard.
Then the prophet will be
Then
the prophet will begin to praise Allah with
words that Allah taught him that no one
else has ever said before.
This is from the Hasas of Sayna Rasulillahi,
he was
happy with Saddam.
Then he will begin to ask Allah and
plead for this intercession.
And everyone will begin to praise him, and
that's why his name is Mohammed.
Mohammed in Dunya, Alihi, salatu salam, and Mohammed