Zakaullah Saleem – S01E01 Aqeedah Important Principles Related To Aqeedah

Zakaullah Saleem
AI: Summary ©
The operator discusses various topics related to the Prophet's deeds and principles, including the importance of learning from the church's teachings and understanding the physical and spiritual aspects of Islam. They emphasize the need to stay in tune with the worship of the creator and emphasize the importance of practicing the third principle of the Prophet's hadith. The speakers stress the importance of learning from the church's teachings and avoiding confusion and miscalculance.
AI: Transcript ©
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السلام عليكم ورحمة الله وبركاته Let's see if

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we can get people to wake up.

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السلام عليكم ورحمة الله وبركاته الحمد لله والصلاة

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والسلام على رسول الله Inshallah ta'ala, before

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I start I'm going to request from the

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brothers except for the elders of course, they

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can lean against the walls but for the

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shabab, to show ihtiram and respect to the

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gatherings of knowledge I'm requesting everyone to inshallah

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ta'ala come forward بإذن الله الباري May

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Allah reward all of you جزاكم الله خير

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If you can all come forward inshallah ta

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'ala There's some space on this side as

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well حياكم الله Much better, much better طيب,

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inshallah ta'ala, as promised we are launching

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the program which is called البناء العلمي البناء

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العلمي which means building your knowledge Like you

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build a house brick by brick, we are

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building our ilm Why are we doing this?

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Because we want Allah's pleasure subhanahu wa ta

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'ala We want to get closer to Allah

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subhanahu wa ta'ala and find a path

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to Jannah, may Allah make us all among

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the people of Jannah Ameen Just a few

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things before I let my beloved sheikh and

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our beloved imam start the first program which

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is of course a dars in aqeedah I'm

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going to give quickly an outline of what

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the plan is my brothers and sisters The

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البناء العلمي program will continue on for a

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year on Mondays, Wednesdays and Fridays Every Monday

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there will be an aqeedah class delivered by

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our very own special imam Qari sheikh Zakaullah

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Salim غنيون عن التعريف You all know who

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he is He's someone that we love, respect

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and has serviced this community for many many

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years حفظه الله تعالى Aqeedah is an extremely

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important subject matter The sheikh will of course

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explain that further It is all about our

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belief and how our belief gets us closer

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to Allah and that we hope to meet

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Allah subhanahu wa ta'ala with tawheed in

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our hearts Now that's the aqeedah class There

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will also be a fiqh class delivered by

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our very own sheikh Aqeel Every Wednesday, same

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time We will conclude the week with the

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beautiful seerah of our beloved Prophet Muhammad صلى

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الله عليه وسلم Ideally we want you to

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come for each one of those Insha'Allah

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ta'ala And ilm requires effort and time

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Right now what causes you to come here

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is passion, is zeal which is good But

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what's going to continue coming over and over

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week after week is going to be the

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effort and the energy that you put in

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insha'Allah ta'ala Remember it is an

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ibadah And we want you all to worship

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Allah through knowledge and with knowledge insha'Allah

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ta'ala There is a telegram group set

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up for the al-bina al-ilmi community

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Because we want to build a community of

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knowledge whereby questions will be asked of you

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to work on, revision You'll be helped to

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remember the information that is being shared All

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of this insha'Allah ta'ala And hopefully

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you'll progress And after a year you will

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see you've come a long way as it

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relates to your knowledge, your fiqh, your aqeedah

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And your understanding of the beloved seerah of

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the Prophet صلى الله عليه وسلم There will

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be some majal for Q&A as well

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As the sheikh will expand upon further I

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don't want to take more time from the

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sheikh insha'Allah ta'ala May Allah make

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this a blessed endeavour May Allah accept it

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from all of us May Allah bless this

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masjid, this da'wah And all of us

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and accept our ibadah from us Ameen Sheikh

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al-Ghali, I don't want to take more

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time from you فليتفضل المشكور بارك الله فيك

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السلام عليكم ورحمة الله وبركاته بسم الله الرحمن

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الرحيم الحمد لله رب العالمين والصلاة والسلام على

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رسوله الكريم وعلى آله وصحبه أجمعين رب اشرح

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لي صدري ويسر لي أمري وحل العقدة من

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لساني يفقه قولي اللهم إنا نسألك علما

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نافعا وعملا متقبلا ورزقا حلالا طيبا First and

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foremost we must praise Allah subhanahu wa ta

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'ala ذو الجلال والإكرام our creator, our sustainer

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subhanahu wa ta'ala who has enabled us

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to gather together in one of his beautiful

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houses at this masjid in order to seek

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knowledge as our dear brother Sheikh Mustafa Abu

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Rayyan hafizahullah just mentioned the seeking knowledge is

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an act of worship so much so that

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Imam Imam Al-Muhaddithin Imam Al-Bukhari has

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mentioned in his book Sahih Al-Bukhari باب

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العلم قبل القول والعمل that knowledge comes before

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any statement and before any action and then

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he takes the evidence from the statement from

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the ayah, from the statement of Allah subhanahu

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wa ta'ala from the verse in Surah

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Muhammad in which Allah Dhul-Jalal Ikram says

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فَعْلَمْ أَنَّهُ لَا إِلَٰهَ إِلَّا اللَّهُ فَعْلَمْ No

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أَنَّهُ لَا إِلَٰهَ إِلَّا اللَّهُ that there is

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none worthy of worship except Allah subhanahu wa

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ta'ala so Imam Al-Bukhari r.a

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highlights here that in this particular ayah, Allah

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Dhul-Jalal Ikram made the mention of the

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word فَعْلَمْ عِلْم before لا إِلَٰهَ إِلَّا اللَّهُ

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and there is no any knowledge more virtuous

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than the knowledge about Allah subhanahu wa ta

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'ala knowing Allah Dhul-Jalal Ikram our creator

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because He subhanahu wa ta'ala created us

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solely for His worship وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ

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إِلَّا لِيَعْبُدُونَ that is why when it comes

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to the circles of knowledge we have to

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be very very serious because we are worshipping

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Allah subhanahu wa ta'ala in other words,

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as long as you are in attendance of

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a study circle and also the حَلَقَةُ الْعِلْم

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and the circle of knowledge you got to

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be serious and you need to be in

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mind that you are worshipping Allah subhanahu wa

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ta'ala so you have to be serious

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in seeking knowledge and particularly the knowledge about

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Allah subhanahu wa ta'ala knowing Allah Dhul

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-Jalal Ikram that is why there are some

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etiquettes related to seeking knowledge and the scholars

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have mentioned, in fact they have written books

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on اَذَابُ طَلَبِ الْعِلْم and اَذَابُ طَلَبِ الْعِلْم

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the etiquettes of seeking knowledge and I would

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advise you in your own time you should

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go through those books and previously as part

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of our Al-Isnad course our dear Shaykh

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Dr. Ahsan Hanif he has gone through that

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book and I think you can find that

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on Greenland Masjid's YouTube channel as well, the

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etiquettes of seeking knowledge and those etiquettes have

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been derived from the sunnah of the Prophet

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sallallahu alaihi wa sallam from his ahadith as

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well as from the practice of the companions

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Ridwanullah Ali Majmu'in and one of those

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basic etiquettes is that the way you sit

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in the circle you give full intention to

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the teacher and the speaker and you listen

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very carefully attentively you listen to the speaker

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and also you must be sitting in a

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respectful way I was watching one of the

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short clips a few days ago by one

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of the famous scholars in Saudi Arabia in

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fact he is a teacher in the Masjid

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of the Prophet sallallahu alaihi wa sallam and

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he got during his lecture, during his lesson,

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he got very upset with one of the

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students who was not giving the due respect

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to the knowledge of Allah subhanahu wa ta

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'ala, the knowledge of the Quran and the

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sunnah of the Prophet sallallahu alaihi wa sallam,

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he was not paying attention and the teacher

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and the Sheikh got very upset and he

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reminded him of the significance and the importance

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and also the status of the deen and

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the knowledge of the deen of Allah subhanahu

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wa ta'ala and he reminded him that

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you got to be in mind that you

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are sitting in the steady circle in the

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circle of the knowledge in order to first

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and foremost please Allah subhanahu wa ta'ala

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you are worshipping Allah and when it comes

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to the worship of Allah subhanahu wa ta

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'ala, you shouldn't be playing around and you

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shouldn't be stretching your legs like this or

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relaxed, so relaxed and no, this is against

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the etiquettes of seeking knowledge so I would

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advise you all the brothers as well as

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the sisters upstairs inshallah that when it comes

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to this steady circle or the following classes

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the class of the fiqh or the seerah

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or any steady circle and whenever it comes

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to seeking the knowledge of the deen of

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Allah subhanahu wa ta'ala, we got to

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be in mind these etiquettes inshallah as you

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know that on Mondays every Monday inshallah we'll

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have our class on aqeedah aqeedah and there

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will be several topics that we cover inshallah

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we'll be covering within this class so today

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we are going to begin with the basic

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principles of aqeedah how to learn aqeedah and

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where to learn the aqeedah from and before

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we go into those principles I would like

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to ask you and I will try my

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best to keep the class as interactive as

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possible inshallah so I will be asking you

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questions throughout inshallah so the very first question

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I have for you is related to the

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word aqeedah can anyone raise his hand to

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answer the question what does the word aqeedah

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mean and what is the root word of

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this word aqeedah what are the root letters

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or what does aqeedah mean yes brother what

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does aqeedah mean ok good so the brother

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answered that the word aqeedah comes from aqeedah

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aqeedah which means to tie or bind yes

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this is one of the meanings any other

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answer contract this is another answer yes the

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word aqed aqeedah comes from the word aqed

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aqed means contract and agreement is this word

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mentioned in the quran ok I give you

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two evidences from the quran lets take one

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ok ya ayyuhalladheena amanoo awfoo bilAAuqood ya ayyuhalladheena

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amanoo awfoo bilAAuqood this is the very first

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ayah or part of the first ayah of

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suratul ma'idah in which Allah subhanahu wa

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ta'ala says O you who believe, awfoo

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bilAAuqood fulfill your agreements and your contracts so

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the word aqood is the plural of the

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word aqed aqed means agreement and the contract

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that is why the marriage contract is called

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aqedunnikah aqedunnikah is a common term in the

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books of fiqh, aqedunnikah, aqed so this is

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one of the meanings, aqed means contract and

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agreement and the second meaning as the brother

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said to tie and bind for with this

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meaning it is also used the word aqed

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is used in the quran to tie and

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bind, does anyone know any evidence?

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Jazakallah khair that's the third one, okay wa

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min sharrin naffathati filuqad the brother mentioned the

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ayah wa min sharrin naffathati filuqad so that's

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the third meaning so aqda it comes from

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aqda aqda means what?

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aqad what does aqad mean?

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aqad is the plural of aqda aqda means

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knot okay, very similar to tie and bind

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so aqda means knot and there is a

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famous dua in the quran that contains the

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word aqda does anyone know that dua?

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dua of a prophet Jazakallah khair Sayyiduna Musa

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peace and blessings be upon him he used

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to make this dua and Allah made the

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mention of this dua, it is very important

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for us and particularly the seekers of knowledge

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those who would like to seek the knowledge

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of the quran and the sunnah, they must

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memorize this dua aqda

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means knot wallah, untie the knot of my

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tongue and the word aqda, the plural of

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the word aqda is aqad aqad, that is

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mentioned in surah al falaq so you can

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say there are three meanings knot and tie

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and bind and the third one is the

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contract and agreement for the second one the

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evidence is again in the quran the evidence

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for that meaning is also found in the

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quran, in surah al ma'idah Allah subhanahu

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wa ta'ala says Allah subhanahu wa ta

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'ala will not hold you accountable with regards

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to the love of your oath the oath

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you take and the oath is laghv, laghv

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means unintentional as we hear particularly the arab,

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they say after every few sentences they say

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wallahi, wallahi, billahi they don't intentionally mean taking

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oath for everything that they say but this

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is part of their daily and routine conversation

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they say wallahi, so this is unintentional, so

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if someone says unintentionally wallahi that Allah is

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not going to hold you to an account

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for that, that you said wallahi you took

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an oath and then you didn't fulfill your

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oath no, Allah has forgiven you that, then

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Allah says but Allah will hold you accountable

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for those oaths for which you have bound

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yourself meaning intentionally you took an oath and

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you have bound yourself and you said wallahi

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by Allah I will do this or by

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Allah I will not do this so you

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have bound yourself, the word aqqatum, that is

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mentioned in this ayah, with the meaning of

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binding so knot and tie and bind and

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contract and agreement and what is the link

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of these linguistic meanings of the word aqid

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with the word aqeedah any guess?

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okay aqeedah, yes brother yeah,

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jazakallah khair aqeedah, aqeedah is basically you can

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say is the other name of the belief

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okay and with this one, inshallah next lesson

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will be about the history of aqeedah history

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of aqeedah how this term came into existence,

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how and why this term was introduced and

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how the scholars started writing books on this

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so it is similar to iman, belief and

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belief means what?

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that your heart, your heart is tied to

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something or it is as if you hold

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something in your heart you hold something in

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your heart and then you tie and you

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put the knot on it, meaning nothing can

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be taken out from it and nothing can

00:18:42 --> 00:18:45

be added into it as you put knot

00:18:45 --> 00:18:51

on something, likewise contract and agreement aqeedah, it

00:18:51 --> 00:18:54

is a kind of your contract and your

00:18:54 --> 00:19:00

agreement between you and Allah whatever you believe

00:19:00 --> 00:19:04

you basically agree with Allah and with his

00:19:04 --> 00:19:09

commandments and you agree with the Prophet which

00:19:09 --> 00:19:15

also means that aqeedah is something that you

00:19:15 --> 00:19:21

believe in firmly if you have any kind

00:19:21 --> 00:19:27

of doubts in your belief then either it

00:19:27 --> 00:19:30

cannot be called aqeedah or you can probably

00:19:30 --> 00:19:34

in loose term you may say weak aqeedah

00:19:34 --> 00:19:39

okay but it doesn't go hand in hand

00:19:39 --> 00:19:43

okay, aqeedah can't be weak, whether it is

00:19:43 --> 00:19:48

right or wrong both ways aqeedah is the

00:19:48 --> 00:19:52

firm belief so whatever you believe in, you

00:19:52 --> 00:19:56

must be firm on it and in order

00:19:56 --> 00:20:00

for you to be firm on any matter

00:20:00 --> 00:20:03

of the aqeedah you have to have an

00:20:03 --> 00:20:09

evidence, without evidence, without evidence you can't really

00:20:09 --> 00:20:13

be firm on your belief and this is

00:20:13 --> 00:20:18

unfortunately a huge big issue amongst the Muslims

00:20:20 --> 00:20:26

amongst the Muslims they claim that they believe

00:20:26 --> 00:20:29

in this and they believe in this but

00:20:29 --> 00:20:31

if you ask them about the evidence no,

00:20:31 --> 00:20:33

I don't know evidence all they can say

00:20:33 --> 00:20:36

is, I heard so and so saying this

00:20:38 --> 00:20:40

I heard my sheikh my imam, my peer,

00:20:40 --> 00:20:43

my so and so said this, that's it

00:20:43 --> 00:20:44

is this an evidence?

00:20:44 --> 00:20:47

no what is the evidence?

00:20:47 --> 00:20:51

so this leads us to go through the

00:20:51 --> 00:20:55

principles of aqeedah so I'm going to mention

00:20:55 --> 00:20:59

some basic principles of aqeedah and I would

00:20:59 --> 00:21:02

advise you, those who have the notepads, please

00:21:02 --> 00:21:05

note them down and those who didn't bring

00:21:05 --> 00:21:09

notepad please try to bring them next week

00:21:09 --> 00:21:11

inshallah, but for today you can take the

00:21:11 --> 00:21:15

notes on your mobile phones inshallah so that

00:21:15 --> 00:21:18

later you can revise and you can go

00:21:18 --> 00:21:21

over these notes inshallah and bear in mind,

00:21:21 --> 00:21:22

again, this is one of the etiquettes of

00:21:22 --> 00:21:29

seeking knowledge knowledge comes through two main channels

00:21:30 --> 00:21:34

read and write read and write, and both

00:21:34 --> 00:21:37

of them are highly emphasized in the quran

00:21:37 --> 00:21:39

and the sunnah of the prophet s.a

00:21:39 --> 00:21:41

.w. the very first revelation that came to

00:21:41 --> 00:21:43

the prophet s.a.w. was what?

00:21:44 --> 00:21:50

iqra iqra means read just simply listening to

00:21:50 --> 00:21:53

a lecture or talk or any speech is

00:21:53 --> 00:21:56

not going to be that beneficial if you

00:21:56 --> 00:21:59

don't write and then later you don't read

00:21:59 --> 00:22:03

okay, that is why reading is very very

00:22:03 --> 00:22:07

important so try to get the habit of

00:22:07 --> 00:22:11

reading and reading means I particularly mean reading

00:22:11 --> 00:22:16

the books not reading on google or facebook

00:22:16 --> 00:22:20

or reading that type of stuff rather read

00:22:20 --> 00:22:24

the books okay, iqra and when it comes

00:22:24 --> 00:22:27

to writing what was the very first thing

00:22:27 --> 00:22:33

that Allah created al-qalam al-qalam Allah

00:22:33 --> 00:22:36

revealed a surah in the quran surah al

00:22:36 --> 00:22:39

-qalam in fact he s.a.w. took

00:22:39 --> 00:22:41

an oath of the qalam noon wal qalam

00:22:42 --> 00:22:45

okay, and the scholars of tafsir have said

00:22:45 --> 00:22:48

anything that Allah s.a.w. has sworn

00:22:48 --> 00:22:51

by it is to show the significance and

00:22:51 --> 00:22:54

the importance the high value of that object

00:22:54 --> 00:22:56

in the sight of Allah so al-qalam

00:22:57 --> 00:22:58

so al-qalam, what is the purpose of

00:22:58 --> 00:22:59

qalam?

00:22:59 --> 00:23:02

to write so read and write, both are

00:23:02 --> 00:23:05

very important in order to seek knowledge otherwise

00:23:05 --> 00:23:08

you may keep attending the study circles and

00:23:08 --> 00:23:11

the lectures and the khutbas for years and

00:23:11 --> 00:23:15

years but you won't have the sound and

00:23:15 --> 00:23:18

solid foundation of the knowledge in order to

00:23:18 --> 00:23:20

build that foundation, that is why we call

00:23:20 --> 00:23:24

this program as al-bina al-ilmi a

00:23:24 --> 00:23:28

knowledge based foundation so we would like you

00:23:28 --> 00:23:31

to build that foundation by reading and by

00:23:31 --> 00:23:36

writing so let's begin with the basic principles

00:23:36 --> 00:23:39

related to the aqeedah the first and the

00:23:39 --> 00:23:43

most important one is that the source of

00:23:43 --> 00:23:46

aqeedah, the very first principle is that the

00:23:46 --> 00:23:52

source of aqeedah is the quran the sunnah,

00:23:52 --> 00:23:54

the hadith of the prophet s.a.w.

00:23:55 --> 00:23:59

and the ijma' of the salaf ijma' of

00:23:59 --> 00:24:01

the salaf who are the salaf?

00:24:01 --> 00:24:06

the companions of rasulullah s.a.w. very

00:24:06 --> 00:24:09

first thing is quran you take the aqeedah

00:24:09 --> 00:24:13

from quran you take your aqeedah from the

00:24:13 --> 00:24:17

hadith of rasulullah s.a.w. and the

00:24:17 --> 00:24:20

third one is the ijma' of the salaf

00:24:20 --> 00:24:23

so these are the three main, so obviously

00:24:23 --> 00:24:26

ijma' is also based on quran and sunnah,

00:24:27 --> 00:24:28

so you can in simple words you can

00:24:28 --> 00:24:32

say quran and sunnah, that's it which means

00:24:32 --> 00:24:37

no qiyas no analogy, no just simple opinion

00:24:37 --> 00:24:42

of someone no, anything related to aqeedah must

00:24:42 --> 00:24:46

be evident and must be backed by the

00:24:46 --> 00:24:48

evidence from the quran as well as the

00:24:48 --> 00:24:53

sunnah of rasulullah s.a.w. so this

00:24:53 --> 00:24:56

is the very first principle, the second one,

00:24:57 --> 00:25:00

the second principle when it comes to your

00:25:00 --> 00:25:06

aqeedah whatever is said and whatever is mentioned

00:25:06 --> 00:25:09

in the quran as well as in the

00:25:09 --> 00:25:13

hadith of rasulullah s.a.w. you must

00:25:13 --> 00:25:19

accept it you have no choice you have

00:25:19 --> 00:25:25

no choice but to accept it whether it

00:25:25 --> 00:25:28

makes sense to you or it doesn't make

00:25:28 --> 00:25:30

sense to you, you have to accept it

00:25:31 --> 00:25:35

and it is very important, unfortunately there are

00:25:35 --> 00:25:38

people out there who say, if you present

00:25:38 --> 00:25:40

them the ayah of the quran or the

00:25:40 --> 00:25:42

hadith of the prophet s.a.w. they

00:25:42 --> 00:25:46

say, yes i understand that, but it doesn't

00:25:46 --> 00:25:49

make sense you got to ask the question

00:25:49 --> 00:25:55

what does your sense mean does your sense

00:25:55 --> 00:25:57

have any value in the deen of Allah

00:25:58 --> 00:26:00

is the deen based on your sense, no

00:26:01 --> 00:26:06

it's very ajeeb and straight statement it doesn't

00:26:06 --> 00:26:08

make sense to me when it comes to

00:26:08 --> 00:26:11

the matter of the religion, the quran, the

00:26:11 --> 00:26:14

ayat of the quran, the hadith of rasulullah

00:26:14 --> 00:26:15

s.a.w. how can you say it

00:26:15 --> 00:26:18

doesn't make sense, you got to correct your

00:26:18 --> 00:26:21

sense there is something wrong with your sense

00:26:21 --> 00:26:23

not the ayat of the quran or the

00:26:23 --> 00:26:26

hadith of rasulullah s.a.w. so whatever

00:26:26 --> 00:26:29

is and whatever way it is mentioned in

00:26:29 --> 00:26:32

the quran, as well as in the hadith

00:26:32 --> 00:26:35

of rasulullah s.a.w. you must accept

00:26:35 --> 00:26:38

it and when we say the hadith i

00:26:38 --> 00:26:40

would like to highlight a very important point

00:26:40 --> 00:26:44

here when it comes to the hadith the

00:26:44 --> 00:26:46

hadith of the prophet s.a.w. are

00:26:46 --> 00:26:52

mainly divided into two categories two main categories

00:26:52 --> 00:27:01

first one is ahadith al mutawatir mutawatir mutawatir

00:27:01 --> 00:27:04

hadith and what is the other category for

00:27:04 --> 00:27:07

those who have attended any study circles before

00:27:08 --> 00:27:11

what is the other category of the hadith,

00:27:12 --> 00:27:16

ahad ok, ahad is plural and the singular

00:27:16 --> 00:27:23

is wahid ok so these are the two

00:27:23 --> 00:27:28

categories there are people who claim or those

00:27:28 --> 00:27:32

who hold the opinion that when it comes

00:27:32 --> 00:27:35

to the matter of aqeedah we can accept

00:27:35 --> 00:27:40

only mutawatir ahadith, mutawatir means, and the quran

00:27:40 --> 00:27:45

is mutawatir mutawatir mutawatir means any hadith that

00:27:45 --> 00:27:51

has been reported and transmitted by a large

00:27:51 --> 00:27:58

number of people from generation to generation meaning,

00:27:59 --> 00:28:02

the hadith shouldn't be reported by one single

00:28:02 --> 00:28:06

companion, rather there must be a large number

00:28:06 --> 00:28:10

of companions who have reported the hadith then

00:28:10 --> 00:28:13

there must be a large number of the

00:28:13 --> 00:28:18

students of companions who narrated the hadith then

00:28:18 --> 00:28:22

their students, generation after generation and every single

00:28:22 --> 00:28:24

point there must be a huge number, large

00:28:24 --> 00:28:28

number of people reporting or narrating the hadith,

00:28:28 --> 00:28:30

that is called mutawatir, and when it comes

00:28:30 --> 00:28:34

to the hadith, quran entire quran from cover

00:28:34 --> 00:28:38

to cover is mutawatir, every single ayah, every

00:28:38 --> 00:28:42

single word, every single letter of the quran

00:28:42 --> 00:28:46

is mutawatir and there are some riwayat, some

00:28:46 --> 00:28:49

qiraat that are not mutawatir and they are

00:28:49 --> 00:28:52

not recited in the salah, okay, they are

00:28:52 --> 00:28:57

called al-qiraat al-shadda odd qiraat okay,

00:28:57 --> 00:28:59

they are not mutawatir and this is the

00:28:59 --> 00:29:01

criteria that the scholars have set with regards

00:29:01 --> 00:29:04

to the qiraat, so entire quran is mutawatir,

00:29:04 --> 00:29:07

but when it comes to the hadith not

00:29:07 --> 00:29:09

all the hadith of the prophet sallallahu alayhi

00:29:09 --> 00:29:14

wasallam are mutawatir in fact majority of the

00:29:14 --> 00:29:16

hadith of the prophet sallallahu alayhi wasallam are

00:29:16 --> 00:29:21

not mutawatir I give you an example the

00:29:21 --> 00:29:24

very first hadith of sahih al-bukhari is

00:29:25 --> 00:29:27

does anyone have any clue?

00:29:28 --> 00:29:32

innamal a'malu bin niyyat okay, many muhaddithin have

00:29:32 --> 00:29:36

began their books with this hadith, innamal a'malu

00:29:36 --> 00:29:39

bin niyyat, how many companions have narrated the

00:29:39 --> 00:29:39

hadith?

00:29:42 --> 00:29:43

one, which one?

00:29:44 --> 00:29:47

jazakallah khair there is only one companion, umar

00:29:47 --> 00:29:52

bin khattab radhiallah umar bin khattab radhiallah only

00:29:52 --> 00:29:56

one companion who narrated the hadith okay, can

00:29:56 --> 00:29:58

we say because only one companion narrated the

00:29:58 --> 00:30:01

hadith, so the hadith cannot be accepted?

00:30:01 --> 00:30:05

no although one single companion narrated the hadith

00:30:05 --> 00:30:08

is the hadith, as long as it meets

00:30:08 --> 00:30:11

the criteria that the muhaddithin have set for

00:30:11 --> 00:30:14

the authenticity of any hadith and then how

00:30:14 --> 00:30:17

many people have narrated have reported from umar

00:30:17 --> 00:30:24

bin khattab how many people have narrated the

00:30:24 --> 00:30:28

hadith innamal a'malu bin niyyat from umar bin

00:30:28 --> 00:30:33

khattab radhiallah ta'ala, again one again one

00:30:33 --> 00:30:39

individual okay so that type of hadith is

00:30:39 --> 00:30:43

called ghareeb okay, if you ever attend any

00:30:43 --> 00:30:46

class of the science of hadith, you can

00:30:46 --> 00:30:48

know these terms so anyway, when it comes

00:30:48 --> 00:30:53

to the matter of aqeedah some people are

00:30:53 --> 00:30:55

of the opinion that in the matter of

00:30:55 --> 00:30:59

aqeedah, only mutawatir hadith can be accepted but

00:30:59 --> 00:31:03

the ahad, any hadith that has only one

00:31:03 --> 00:31:07

narrator or few narrators, cannot be accepted in

00:31:07 --> 00:31:10

the matter of aqeedah, but this is not

00:31:10 --> 00:31:14

their strong opinion, in fact ahlul sunnah wal

00:31:14 --> 00:31:19

jama'ah ahlul hadith, we believe that akhbarul

00:31:19 --> 00:31:22

ahad and the ahadith that are not mutawatir

00:31:22 --> 00:31:26

as long as they are authentic ahadith they

00:31:26 --> 00:31:30

are the source of taking aqeedah, so they

00:31:30 --> 00:31:34

must be accepted otherwise, if you put that

00:31:34 --> 00:31:37

condition that only mutawatir ahadith can be accepted

00:31:37 --> 00:31:40

in the matter of aqeedah, then you won't

00:31:40 --> 00:31:43

be able to even gather your aqeedah or

00:31:43 --> 00:31:47

understand your aqeedah properly so that is why

00:31:47 --> 00:31:50

it is important to note down this principle

00:31:50 --> 00:31:56

whatever is whatever has been reported in the

00:31:56 --> 00:31:59

hadith of Rasulullah s.a.w it must

00:31:59 --> 00:32:05

be accepted it must be taken including akhbarul

00:32:05 --> 00:32:11

ahad the third one is that the reference

00:32:11 --> 00:32:14

which is similar to the first two principles,

00:32:14 --> 00:32:17

the third one is al marja' fi fahmil

00:32:17 --> 00:32:24

kitabi wal sunnah the reference in the reference

00:32:24 --> 00:32:27

when it comes to the understanding of the

00:32:27 --> 00:32:29

text of the Quran and the sunnah of

00:32:29 --> 00:32:33

the Prophet s.a.w is what?

00:32:36 --> 00:32:38

how do you understand the ayat of the

00:32:38 --> 00:32:41

Quran and the ahadith of the Prophet s

00:32:41 --> 00:32:52

.a.w before sahaba sorry

00:32:54 --> 00:32:56

interpretation, how do you interpret the ayat and

00:32:56 --> 00:32:58

the ahadith of the Prophet s.a.w

00:33:00 --> 00:33:07

yes, so first and foremost the Quran must

00:33:07 --> 00:33:09

be understood along with the other verses of

00:33:09 --> 00:33:15

the Quran and then along with this the

00:33:15 --> 00:33:19

ahadith of the Prophet s.a.w ok

00:33:19 --> 00:33:22

in order to interpret an ayah of the

00:33:22 --> 00:33:24

Quran it must be in accordance with the

00:33:24 --> 00:33:26

ahadith, with the ayat of the Quran as

00:33:26 --> 00:33:29

well as the ahadith of Rasulullah s.a

00:33:29 --> 00:33:32

.w, again another very important point, when it

00:33:32 --> 00:33:34

comes to understanding the ayat of the Quran

00:33:34 --> 00:33:37

or any matter of the religion it is

00:33:37 --> 00:33:41

not correct to say that first you look

00:33:41 --> 00:33:44

into Quran and then secondly you look into

00:33:44 --> 00:33:46

the ahadith no, no, no, this is not

00:33:46 --> 00:33:49

the right way rather Quran and ahadith both

00:33:49 --> 00:33:54

are wahi from Allah s.w.t and

00:33:54 --> 00:33:57

yes, Quran, no doubt the words of the

00:33:57 --> 00:33:59

Quran, the ayat of the Quran, the letters

00:33:59 --> 00:34:02

of the Quran the wahi al matloof, the

00:34:02 --> 00:34:05

wahi and the revelation that is recited and

00:34:05 --> 00:34:07

the ahadith of Rasulullah s.a.w, they

00:34:07 --> 00:34:09

are called al wahi al ghair al matloof,

00:34:10 --> 00:34:12

the revelation that is not recited, for Quran

00:34:12 --> 00:34:15

for every single letter you are rewarded for

00:34:15 --> 00:34:17

ahadith, you don't get the reward for every

00:34:17 --> 00:34:20

single letter, but generally reciting, reading the ahadith,

00:34:20 --> 00:34:22

memorizing the ahadith, you are rewarded for that

00:34:22 --> 00:34:25

so there is difference, but when it comes

00:34:25 --> 00:34:29

to taking evidence when it comes to taking

00:34:29 --> 00:34:33

Quran and sunnah as evidence, then there must

00:34:33 --> 00:34:35

not be difference between Quran and sunnah, and

00:34:35 --> 00:34:37

you say, no, Quran comes first, if nothing

00:34:37 --> 00:34:39

is found in the Quran then you go,

00:34:39 --> 00:34:44

that leads to misguidance and some people have

00:34:44 --> 00:34:48

been misguided because of this made up principle

00:34:48 --> 00:34:55

made up principle Rasulullah s.a.w said,

00:34:55 --> 00:35:03

taraktu feekum amreyn lantadillu kitabullah wa sunnatu nabiyyi

00:35:03 --> 00:35:06

he said, I am leaving behind, I am

00:35:06 --> 00:35:09

leaving amongst you two things, as long as

00:35:09 --> 00:35:11

you hold on to these two tightly and

00:35:11 --> 00:35:15

firmly, you are not going to be, go

00:35:15 --> 00:35:19

astray and he said, kitabullah wa sunnatu rasulillah

00:35:19 --> 00:35:22

the book of Allah as well as the

00:35:22 --> 00:35:23

sunnah of the Prophet s.a.w the

00:35:23 --> 00:35:25

Prophet s.a.w didn't say, kitabullah and

00:35:25 --> 00:35:29

then sunnatu rasulillah no, in order for you

00:35:29 --> 00:35:32

to understand the Quran you need to look

00:35:32 --> 00:35:34

into the Quran as well as the hadith

00:35:34 --> 00:35:37

of Rasulullah s.a.w and the same

00:35:37 --> 00:35:39

principle applies here when it comes to the

00:35:39 --> 00:35:44

matters of aqeedah your first point of reference

00:35:44 --> 00:35:49

is Quran the ayat of the Quran and

00:35:49 --> 00:35:50

how do you understand the ayat of the

00:35:50 --> 00:35:54

Quran through the Quran as well as through

00:35:54 --> 00:35:58

the hadith of Rasulullah s.a.w and

00:35:58 --> 00:36:02

then in accordance with the understanding of the

00:36:02 --> 00:36:05

Salaf with the understanding of the Salaf the

00:36:05 --> 00:36:10

Sahaba Ridwanullah a.s and nothing of the

00:36:10 --> 00:36:13

Quran, nothing of the hadith nothing of the

00:36:13 --> 00:36:18

understanding of the Salaf can be rejected by

00:36:18 --> 00:36:23

other ways of interpreting the Quran, for example

00:36:23 --> 00:36:28

looking into the linguistic meaning as the Quraniyoon

00:36:28 --> 00:36:31

have gone astray because of this they said

00:36:31 --> 00:36:35

the word as-salah, salah means what?

00:36:36 --> 00:36:39

the word salah or say the other word

00:36:39 --> 00:36:42

as zakah zakah, zakah means what?

00:36:43 --> 00:36:48

purification okay, the linguistic or lexical meaning of

00:36:48 --> 00:36:52

the word zakah is purification okay they say

00:36:52 --> 00:36:57

zakah you don't necessarily need to give anything

00:36:57 --> 00:37:00

in charity rather zakah means to purify yourself

00:37:00 --> 00:37:04

whatever way you use to purify your mind

00:37:04 --> 00:37:08

your soul, your heart it is zakah they

00:37:08 --> 00:37:11

end up completely rejecting the whole system of

00:37:11 --> 00:37:15

zakah in Islam likewise salah when it comes

00:37:15 --> 00:37:17

to salah according to the Quran because there

00:37:17 --> 00:37:20

is no any description of the salah mentioned

00:37:20 --> 00:37:22

in the Quran, do you have in the

00:37:22 --> 00:37:26

Quran mentioned that how to perform your salah

00:37:26 --> 00:37:29

the qiyam and then ruku and then sujood

00:37:29 --> 00:37:31

and tashahud what to be read in qiyam,

00:37:31 --> 00:37:34

ruku, sujood tashahud, nothing is mentioned all is

00:37:34 --> 00:37:37

found in the hadith of Rasulullah Sallallahu Alaihi

00:37:37 --> 00:37:39

Wasallam but they focus on the Quran, they

00:37:39 --> 00:37:42

say no as-salah salah means salah, salah

00:37:42 --> 00:37:45

means worship, salah means dua salah even if

00:37:45 --> 00:37:50

you go deeper, salah linguistically means movement as

00:37:50 --> 00:37:53

long as you make any movement in order

00:37:53 --> 00:37:55

to please Allah that is salah, that's it

00:37:56 --> 00:37:58

you don't have to follow that order, unfortunate

00:37:58 --> 00:38:02

so this made up principle leads to misguidance

00:38:03 --> 00:38:06

so when it comes to taking a reference

00:38:06 --> 00:38:09

from the Quran or evidence from the Quran

00:38:09 --> 00:38:14

it must be in accordance with the explanation

00:38:14 --> 00:38:17

of the Quran, explanation of the hadith of

00:38:17 --> 00:38:20

the Prophet Sallallahu Alaihi Wasallam as well as

00:38:20 --> 00:38:22

in accordance with the understanding of the Salaf,

00:38:22 --> 00:38:25

the Sahaba Ridwanullahi Ali Mujmaeen, is that clear?

00:38:26 --> 00:38:29

Three principles what is the first one?

00:38:33 --> 00:38:35

no no, the very first principle when it

00:38:35 --> 00:38:37

comes to the aqeedah, the very first principle

00:38:37 --> 00:38:40

is that our source of aqeedah is Quran

00:38:40 --> 00:38:44

and hadith, the first principle the source of

00:38:44 --> 00:38:47

aqeedah is Quran and hadith and then ijma'

00:38:48 --> 00:38:52

the second one, whatever is mentioned in the

00:38:52 --> 00:38:55

Quran, the hadith of the Prophet Sallallahu Alaihi

00:38:55 --> 00:38:58

Wasallam, we must take it as it is

00:38:59 --> 00:39:03

the third one is that the reference with

00:39:03 --> 00:39:06

regards to the understanding and the comprehension of

00:39:06 --> 00:39:09

the ayat and the hadith of Rasulullah Sallallahu

00:39:09 --> 00:39:13

Alaihi Wasallam is the Quran itself as well

00:39:13 --> 00:39:15

as the hadith of Rasulullah Sallallahu Alaihi Wasallam

00:39:17 --> 00:39:18

is that clear?

00:39:19 --> 00:39:21

does anyone have any question?

00:39:22 --> 00:39:24

shall we move to the fourth one?

00:39:25 --> 00:39:29

okay the fourth principle is that we need

00:39:29 --> 00:39:33

to be in mind, is that the principles

00:39:34 --> 00:39:38

of the deen the principles of the deen,

00:39:38 --> 00:39:43

all of them are explained and taught by

00:39:43 --> 00:39:48

the Prophet Sallallahu Alaihi Wasallam himself there is

00:39:48 --> 00:39:52

no need for anyone to introduce any new

00:39:52 --> 00:39:59

principle within the religion of Allah okay, all

00:39:59 --> 00:40:02

the all the basic principles of the religion

00:40:02 --> 00:40:05

of Allah are taught and explained by the

00:40:05 --> 00:40:10

Prophet Sallallahu Alaihi Wasallam so this is the

00:40:10 --> 00:40:14

fourth one, obviously including aqeedah so when it

00:40:14 --> 00:40:16

comes to the principles of aqeedah, all we

00:40:16 --> 00:40:20

mentioned is also explained by the Prophet Sallallahu

00:40:20 --> 00:40:23

Alaihi Wasallam the Prophet Sallallahu Alaihi Wasallam is

00:40:23 --> 00:40:25

the one who has taught us that you

00:40:25 --> 00:40:28

must learn your religion from the Quran and

00:40:28 --> 00:40:31

the sunnah of Rasulullah Sallallahu Alaihi Wasallam he

00:40:31 --> 00:40:33

is the one who has taught us to

00:40:33 --> 00:40:36

understand the Quran and sunnah in accordance with

00:40:36 --> 00:40:39

the Quran and the sunnah as well as

00:40:39 --> 00:40:42

the faham and the understanding of the salaf,

00:40:42 --> 00:40:46

Ridwanullah Ali Majma'in so all the principles

00:40:46 --> 00:40:49

of the religion are taught and explained by

00:40:49 --> 00:40:53

the Prophet Sallallahu Alaihi Wasallam, the fifth principle

00:40:53 --> 00:40:58

is at-taslimu lillahi wa li rasulihi zahiran

00:40:58 --> 00:41:06

wa batina whatever you learn from the Quran

00:41:06 --> 00:41:10

from the hadith of Rasulullah Sallallahu Alaihi Wasallam

00:41:10 --> 00:41:17

you accept it zahiran wa batina outwardly as

00:41:17 --> 00:41:22

well as inwardly, meaning from your heart through

00:41:22 --> 00:41:26

your limbs, your body you must accept it

00:41:26 --> 00:41:31

and you must not try to oppose anything

00:41:31 --> 00:41:36

of the Quran and the sunnah with qiyas,

00:41:37 --> 00:41:41

qiyas means your analogy okay, you say if

00:41:41 --> 00:41:43

this then what this, let me give you

00:41:43 --> 00:41:48

an example in order to understand this we

00:41:48 --> 00:41:51

ahlul sunnah wal jama'ah believe that Allah

00:41:51 --> 00:41:55

Subhanahu wa ta'ala is above his throne

00:41:57 --> 00:42:01

so the principle here is at-taslimu lillahi

00:42:01 --> 00:42:05

wa li rasulihi zahiran wa batina, whatever Allah

00:42:05 --> 00:42:07

and his messenger Sallallahu Alaihi Wasallam has informed

00:42:07 --> 00:42:10

you about and whatever they have told you

00:42:10 --> 00:42:14

and taught you you must accept it, Allah

00:42:14 --> 00:42:18

is above his throne now it is not

00:42:18 --> 00:42:22

permissible for anyone to go into the depth

00:42:22 --> 00:42:26

of this by saying how is it possible

00:42:26 --> 00:42:28

that Allah is above his throne, if you

00:42:28 --> 00:42:31

say Allah is above his throne then is

00:42:31 --> 00:42:36

throne containing Allah in this case unfortunately in

00:42:36 --> 00:42:39

this case it means the throne is bigger

00:42:39 --> 00:42:41

than Allah, that is why he contains Allah

00:42:42 --> 00:42:44

then if the throne is bigger than Allah

00:42:44 --> 00:42:48

then what does Allahu Akbar mean you see

00:42:48 --> 00:42:51

so this is kind of using your own

00:42:51 --> 00:42:56

rationale in order to oppose the clear statement,

00:42:56 --> 00:42:58

the clear ayah of the Quran, Ar-Rahman

00:42:58 --> 00:43:03

alal arshi istawa that is clear so you

00:43:03 --> 00:43:08

must accept as it is zahiran wa batina

00:43:09 --> 00:43:13

ok another one, another example is that Rasulullah

00:43:13 --> 00:43:15

Sallallahu Alaihi Wasallam has informed us in an

00:43:15 --> 00:43:18

authentic hadith that is reported by Imam Al

00:43:18 --> 00:43:21

-Bukhari Rahmallah and many other muhaddithin yanzilu rabbuna

00:43:21 --> 00:43:24

tabarak wa ta'ala kulla laylatina ila as

00:43:24 --> 00:43:26

-samai duniya, every single night at the end

00:43:26 --> 00:43:28

of the night, the latter part of the

00:43:28 --> 00:43:32

night, Allah subhanahu wa ta'ala descends to

00:43:32 --> 00:43:37

the lowest heaven, basic principle, so this is

00:43:37 --> 00:43:40

the principle you accept whatever Allah and his

00:43:40 --> 00:43:43

messenger has informed, you accept it as it

00:43:43 --> 00:43:47

is rather than using your analogy ok, if

00:43:47 --> 00:43:50

Allah descends to the lowest heaven every single

00:43:50 --> 00:43:52

night, then there is always night throughout the

00:43:52 --> 00:43:55

world, every single time every single moment, does

00:43:55 --> 00:43:57

it mean that Allah remains on the lowest

00:43:57 --> 00:44:02

heaven all the time or Allah descends means,

00:44:03 --> 00:44:06

when Allah descends means Allah's throne is empty

00:44:06 --> 00:44:07

Allah is not on the throne and He

00:44:07 --> 00:44:10

has descended, so these kind of trying to

00:44:10 --> 00:44:13

use this rationale in order to understand this,

00:44:13 --> 00:44:15

no this is not the way of the

00:44:15 --> 00:44:17

Salaf and this is not the way of

00:44:17 --> 00:44:21

Rasulullah this is not how the companion Ridwanullah

00:44:21 --> 00:44:25

Ali Majmaheen tried to understand, rather do we

00:44:25 --> 00:44:28

have any one single evidence, one single evidence,

00:44:29 --> 00:44:32

that when Rasulullah Sallallahu Alaihi Wasallam informed the

00:44:32 --> 00:44:41

companions saying every single night Allah descends to

00:44:41 --> 00:44:43

the lowest heaven did any of the companions

00:44:43 --> 00:44:46

one single ever ask the question how is

00:44:46 --> 00:44:49

it possible O Messenger of Allah what happened

00:44:49 --> 00:44:52

to the throne of Allah Allah comes to

00:44:52 --> 00:44:54

the lowest heaven, what happens to the heavens

00:44:54 --> 00:44:56

above, did they ever raise this question?

00:44:57 --> 00:44:59

never, why?

00:44:59 --> 00:45:08

because they understood this principle you accept whatever

00:45:08 --> 00:45:12

Allah and His Messenger Sallallahu Alaihi Wasallam have

00:45:12 --> 00:45:15

said and you do not try to make

00:45:15 --> 00:45:24

your own analogy or qiyas or and not

00:45:24 --> 00:45:27

even oppose the ayat of the Quran or

00:45:27 --> 00:45:30

the clear hadith of Rasulullah Sallallahu Alaihi Wasallam

00:45:30 --> 00:45:35

by claiming that something that has been revealed

00:45:35 --> 00:45:39

to me as some of the people claim

00:45:39 --> 00:45:43

that I did so much dhikr of Allah

00:45:43 --> 00:45:47

so much dhikr of Allah and by doing

00:45:47 --> 00:45:49

a lot of dhikr of Allah, Allah has

00:45:49 --> 00:45:53

revealed something to me and some have claimed

00:45:53 --> 00:45:58

and this opens a door to misguidance or

00:45:58 --> 00:46:01

to say that yes, this is the ayat

00:46:01 --> 00:46:04

of the Quran I accept, I take it

00:46:04 --> 00:46:08

but my sheikh and my imam and the

00:46:08 --> 00:46:10

one I follow has said this and that,

00:46:11 --> 00:46:15

no this is not the way to understand

00:46:15 --> 00:46:18

your aqeedah or to learn your religion your

00:46:18 --> 00:46:20

deen, the deen of Allah Subhanahu wa ta

00:46:20 --> 00:46:23

'ala so the principle here is whatever Allah

00:46:23 --> 00:46:28

and his messenger Sallallahu Alaihi Wasallam have taught

00:46:28 --> 00:46:31

you, you must accept it as it is

00:46:31 --> 00:46:36

the sixth one is al-aqlus sarih muwafiqun

00:46:36 --> 00:46:44

lin naqlis sahih that explicit intellect clear intellect

00:46:45 --> 00:46:50

always agrees with authentic reports of the Quran

00:46:50 --> 00:46:54

and the hadith this is the principle when

00:46:54 --> 00:47:02

you have clear mindset clear intellect without a

00:47:02 --> 00:47:06

shadow of doubt something your mind or your

00:47:06 --> 00:47:09

brain or your belief has not been distorted

00:47:09 --> 00:47:13

or not has been clouded with other things

00:47:13 --> 00:47:17

or something that is not from the Quran

00:47:17 --> 00:47:22

rather you have clear intellect explicit intellect that

00:47:22 --> 00:47:31

always agrees always agrees with authentic reports authentic

00:47:31 --> 00:47:34

obviously Quran and then as well as the

00:47:34 --> 00:47:38

hadith of Rasulullah Sallallahu Alaihi Wasallam but you

00:47:38 --> 00:47:43

may say what if something doesn't come to

00:47:43 --> 00:47:45

my mind, I can't really figure it out,

00:47:45 --> 00:47:48

I can't really understand which is possible and

00:47:48 --> 00:47:51

which is a reality in many of the

00:47:51 --> 00:47:54

matters of aqidah then what, what to do

00:47:54 --> 00:47:57

to reject the text of the Quran, to

00:47:57 --> 00:48:01

reject the text of the hadith or to

00:48:01 --> 00:48:06

reject your own understanding the principle is that

00:48:06 --> 00:48:11

you lower your understanding and you give preference

00:48:11 --> 00:48:13

to the Quran and the hadith of Rasulullah

00:48:13 --> 00:48:16

Sallallahu Alaihi Wasallam, it is important to understand

00:48:16 --> 00:48:23

this principle that clear intellect always agrees with

00:48:23 --> 00:48:28

authentic reports and if anything from the authentic

00:48:28 --> 00:48:32

reports, the hadith of Rasulullah Sallallahu Alaihi Wasallam

00:48:32 --> 00:48:37

is beyond your comprehension and your understanding, you

00:48:37 --> 00:48:41

still accept it and you blame your own

00:48:41 --> 00:48:44

self and your understanding and you believe that

00:48:44 --> 00:48:47

your knowledge is limited or your ability, your

00:48:47 --> 00:48:51

capability of understanding the matter is limited but

00:48:51 --> 00:48:53

whatever is mentioned in the Quran, the hadith

00:48:53 --> 00:48:56

of Rasulullah Sallallahu Alaihi Wasallam is authentic and

00:48:56 --> 00:48:56

is perfect.

00:48:59 --> 00:49:04

Number seven the seventh principle with regards to

00:49:04 --> 00:49:12

the aqidah is it is compulsory to stick

00:49:12 --> 00:49:18

to the words and the terms that are

00:49:18 --> 00:49:22

mentioned in the Quran and the hadith of

00:49:22 --> 00:49:24

Rasulullah Sallallahu Alaihi Wasallam when it comes to

00:49:24 --> 00:49:28

the matter of aqidah the words and the

00:49:28 --> 00:49:31

terms that are mentioned in the Quran and

00:49:31 --> 00:49:33

the hadith you stick to those words and

00:49:33 --> 00:49:38

those terms and you don't try to introduce

00:49:38 --> 00:49:46

new terms or new words in order to

00:49:46 --> 00:49:49

explain or say this and that rather you

00:49:49 --> 00:49:53

stick to those words and those terms that

00:49:53 --> 00:49:57

are mentioned in the Quran as well as

00:49:57 --> 00:50:00

the hadith of Rasulullah Sallallahu Alaihi Wasallam.

00:50:01 --> 00:50:06

Number eight, the eighth principle is that that

00:50:07 --> 00:50:12

Rasulullah Sallallahu Alaihi Wasallam that the Prophet Sallallahu

00:50:12 --> 00:50:17

Alaihi Wasallam was ma'soom what does ma'soom mean?

00:50:19 --> 00:50:25

infallible infallibility is only for Rasulullah Sallallahu Alaihi

00:50:25 --> 00:50:30

Wasallam very important to understand this infallibility is

00:50:30 --> 00:50:33

only for Rasulullah Sallallahu Alaihi Wasallam not even

00:50:33 --> 00:50:36

for Abu Bakr not even for Umar, this

00:50:36 --> 00:50:41

is part of our Iman because Allah said

00:50:41 --> 00:50:45

wallahu ya'asimu ka minannas, Allah is the

00:50:45 --> 00:50:47

one who is going to make you ma'soom

00:50:49 --> 00:50:53

okay, so infallibility is for Rasulullah Sallallahu Alaihi

00:50:53 --> 00:50:55

Wasallam, meaning what?

00:50:55 --> 00:50:57

why do we have to stick to this

00:50:57 --> 00:50:57

principle?

00:50:58 --> 00:51:00

because whatever is mentioned in the Quran, in

00:51:00 --> 00:51:03

the hadith of Rasulullah Sallallahu Alaihi Wasallam by

00:51:03 --> 00:51:05

the Prophet Alaihi Salatu Wasalam there is no

00:51:05 --> 00:51:09

doubt in it no one can oppose it,

00:51:09 --> 00:51:13

no one has the authority to oppose it

00:51:13 --> 00:51:18

or to go against it but as Imam

00:51:18 --> 00:51:21

Malik, Imam Darul Hijra, Imam Ahlus Sunnah wal

00:51:21 --> 00:51:25

Jama'at, Imam Malik Rahmahullah, used to say

00:51:25 --> 00:51:29

by pointing to the grave of Rasulullah Sallallahu

00:51:29 --> 00:51:33

Alaihi Wasallam, that there is no one in

00:51:33 --> 00:51:39

this dunya that you accept every single statement

00:51:39 --> 00:51:42

and action from him except the one who

00:51:42 --> 00:51:46

is buried in this grave only Muhammadur Rasulullah

00:51:46 --> 00:51:51

Sallallahu Alaihi Wasallam if we were to understand

00:51:51 --> 00:51:55

this principle, then no matter how great and

00:51:55 --> 00:51:58

big the Imam is you got to be

00:51:58 --> 00:52:00

in mind that Imam is not Masoom Imam

00:52:00 --> 00:52:07

can make mistakes Imam Bukhari Imam Muslim Imam

00:52:07 --> 00:52:11

Abu Hanifa Imam Shafi, Imam Malik, Imam Ahmad

00:52:11 --> 00:52:17

great Imam none of them is Masoom can

00:52:17 --> 00:52:20

make any mistake if you were to understand

00:52:20 --> 00:52:25

this, then nothing can take you to Aqeedah

00:52:25 --> 00:52:28

and you cannot go wrong when it comes

00:52:28 --> 00:52:32

to understanding your Aqeedah the problem is when

00:52:32 --> 00:52:36

people attach themselves to one particular Imam or

00:52:36 --> 00:52:40

one particular Madhab or one particular way then

00:52:40 --> 00:52:44

it becomes very difficult to near to impossible

00:52:44 --> 00:52:46

for them to believe that the Imam has

00:52:46 --> 00:52:49

made mistake, how is it possible?

00:52:50 --> 00:52:53

if you say Abu Bakr Siddiq he is

00:52:53 --> 00:52:55

not Masoom if Abu Bakr Siddiq is not

00:52:55 --> 00:52:58

Masoom then who else can be Masoom?

00:52:58 --> 00:53:02

there is only Rasulullah yes, along with this

00:53:02 --> 00:53:08

we also believe that the Ummah in entirely,

00:53:09 --> 00:53:14

the Ummah all together is also Masoom, meaning

00:53:14 --> 00:53:19

it is impossible that the entire Ummah goes

00:53:19 --> 00:53:22

wrong an entire Ummah goes in the matter

00:53:22 --> 00:53:24

of Aqeedah or any matter of the religion

00:53:24 --> 00:53:31

because the Prophet Sallallahu Alaihi Wasallam said my

00:53:31 --> 00:53:38

Ummah cannot all be together on misguidance which

00:53:38 --> 00:53:41

means that there is possibility that the vast

00:53:41 --> 00:53:44

majority of them goes wrong but they still

00:53:44 --> 00:53:47

will be few people who are still on

00:53:47 --> 00:53:50

the right path in fact throughout the history

00:53:50 --> 00:53:54

this is what we find throughout the history

00:53:54 --> 00:53:57

of Islam only few people are on the

00:53:57 --> 00:54:01

right path many people who are misguided or

00:54:01 --> 00:54:05

those who make mistakes or those who hold

00:54:05 --> 00:54:10

wrong opinions so Al-Ismah infallibility is only

00:54:10 --> 00:54:16

for Rasulullah Sallallahu Alaihi Wasallam number nine the

00:54:16 --> 00:54:25

next principle is that we believe in the

00:54:25 --> 00:54:33

miracles we believe in the Karamat miracles the

00:54:33 --> 00:54:37

Mu'jizat and the Karamat and the Ferasat

00:54:37 --> 00:54:44

as well as the true dreams as Rasulullah

00:54:44 --> 00:54:48

Sallallahu Alaihi Wasallam said that the dreams the

00:54:48 --> 00:54:51

true dreams are part of the Nubuwwah, the

00:54:51 --> 00:54:55

prophethood we believe in all of that they

00:54:55 --> 00:54:58

are true ok, the Mu'jizat and the

00:54:58 --> 00:55:02

Karamat but are they the source of Aqidah

00:55:02 --> 00:55:07

no so this is the principle the source

00:55:07 --> 00:55:09

of Aqidah as we said right at the

00:55:09 --> 00:55:11

beginning the source of Aqidah is Quran and

00:55:11 --> 00:55:14

Hadith and the Ijma' the dreams are not

00:55:14 --> 00:55:18

source of Aqidah the Mu'jizat are not

00:55:18 --> 00:55:21

source of Aqidah the Karamat are not source

00:55:21 --> 00:55:25

of Aqidah the Karamat are not source of

00:55:25 --> 00:55:29

Aqidah so no one should claim that they

00:55:29 --> 00:55:33

saw in their dream, you know such and

00:55:33 --> 00:55:35

such dream and it becomes part of your

00:55:35 --> 00:55:39

Aqidah and your belief no, people relate so

00:55:39 --> 00:55:43

many you know, made up and false stories

00:55:43 --> 00:55:47

and they attribute those stories to Abdul Qadir

00:55:47 --> 00:55:51

Jilani Rahimahullah they attribute those stories to him

00:55:51 --> 00:55:55

that someone saw in the dream that Abdul

00:55:55 --> 00:55:57

Qadir Jilani was doing this or Abdul Qadir

00:55:57 --> 00:55:58

Jilani said to him this in the dream,

00:55:59 --> 00:56:03

so now it becomes part of Aqidah Aqidah

00:56:03 --> 00:56:05

or Iman as we said at the beginning

00:56:05 --> 00:56:08

Aqidah means your belief, your belief is not

00:56:08 --> 00:56:11

left to the dream of someone rather the

00:56:11 --> 00:56:14

source of Aqidah is Quran and the Hadith

00:56:14 --> 00:56:19

of Rasulullah Sallallahu Alaihi Wasallam Number 10 the

00:56:19 --> 00:56:23

next principle with regards to the Aqidah is

00:56:23 --> 00:56:30

that we must understand that unnecessary argument with

00:56:30 --> 00:56:35

regards to the matter of Aqidah is something

00:56:35 --> 00:56:41

that is not good something that is disliked

00:56:41 --> 00:56:45

as for as Allah says in the Quran

00:56:52 --> 00:56:55

call towards the path of your Lord with

00:56:55 --> 00:57:03

wisdom and good advice and you may have

00:57:03 --> 00:57:06

dialogue with them in a nice way so

00:57:06 --> 00:57:08

when it comes to the matter of Aqidah

00:57:09 --> 00:57:13

it should not be dealt with in the

00:57:13 --> 00:57:16

form of argument, because what happens unfortunately what

00:57:16 --> 00:57:19

happens when you go into argument in the

00:57:19 --> 00:57:22

matter of Aqidah, one or the other, either

00:57:22 --> 00:57:25

yourself or your opponent you may utter something

00:57:25 --> 00:57:29

that is not suitable in order to prove

00:57:29 --> 00:57:33

your stance in order to prove yourself that

00:57:33 --> 00:57:36

you are right, you may utter something that

00:57:36 --> 00:57:39

is not correct, and unfortunately this is what

00:57:39 --> 00:57:42

happens most of the time, we have seen

00:57:42 --> 00:57:45

that someone who holds right Aqidah and he

00:57:45 --> 00:57:48

is firm, in order to prove his point

00:57:49 --> 00:57:51

in order to convince and in order to

00:57:51 --> 00:57:55

make himself that he is on truth he

00:57:55 --> 00:57:59

may utter something that is not right, because

00:57:59 --> 00:58:02

he has fallen into heated argument, so when

00:58:02 --> 00:58:04

it comes to argument there is something that

00:58:04 --> 00:58:07

is not liked, rather it is disliked yes,

00:58:08 --> 00:58:11

if the intention is to convey the evidence

00:58:11 --> 00:58:13

and to convey the message and try to

00:58:13 --> 00:58:16

convince others to accept the evidence that you

00:58:16 --> 00:58:20

hold in order for them to understand your

00:58:20 --> 00:58:23

Aqidah in order to understand the correct Aqidah

00:58:23 --> 00:58:26

or rectify their mistakes or their errors in

00:58:26 --> 00:58:29

the Aqidah if that is your intention, then

00:58:29 --> 00:58:32

you must have dialogue in a nice way,

00:58:32 --> 00:58:37

based on evidence and without evidence going into

00:58:37 --> 00:58:41

the matter of Aqidah that is really dangerous

00:58:41 --> 00:58:45

that is really dangerous and never ever fall

00:58:45 --> 00:58:48

into argument so this is the principle when

00:58:48 --> 00:58:50

it comes to the matter of Aqidah, learning

00:58:50 --> 00:58:54

Aqidah or teaching Aqidah or passing on or

00:58:54 --> 00:58:56

talking about the matter of Aqidah, it must

00:58:56 --> 00:58:59

be done in a nice way, not in

00:58:59 --> 00:59:05

an argumental way number 11 this is also

00:59:05 --> 00:59:07

related to one of the principles of Aqidah,

00:59:08 --> 00:59:12

when it comes to refuting someone who you

00:59:12 --> 00:59:17

think that he holds the wrong Aqidah or

00:59:17 --> 00:59:20

wrong belief or has error in their belief

00:59:20 --> 00:59:25

their refutation must be based on evidence must

00:59:25 --> 00:59:30

be based on evidence and evidence is what?

00:59:30 --> 00:59:33

as you mentioned, evidence is from Quran the

00:59:33 --> 00:59:35

Hadith and the Ijma of the Salaf, that's

00:59:35 --> 00:59:38

it if you don't have the evidence and

00:59:38 --> 00:59:42

you can't refute someone by saying that my

00:59:42 --> 00:59:46

Imam said this my Sheikh said this, my

00:59:46 --> 00:59:48

teacher said this, so and so said this

00:59:48 --> 00:59:51

no, no, this is not the way if

00:59:51 --> 00:59:55

you want to refute someone or rectify someone's

00:59:55 --> 00:59:57

error in the Aqidah then it must be

00:59:57 --> 01:00:00

based on evidence which also means that you

01:00:00 --> 01:00:03

in first place need to be firm on

01:00:03 --> 01:00:05

your Aqidah and you must have a right

01:00:05 --> 01:00:09

and correct understanding of your own Aqidah and

01:00:09 --> 01:00:15

your own belief and Iman and lastly the

01:00:15 --> 01:00:19

12th principle is as we know that any

01:00:19 --> 01:00:23

innovation in the Deen of Allah Subhanahu Wa

01:00:23 --> 01:00:29

Ta'ala leads to misguidance likewise any innovation,

01:00:29 --> 01:00:32

any bid'ah in the matter of Aqidah

01:00:32 --> 01:00:37

also leads to misguidance so we must avoid

01:00:38 --> 01:00:43

any innovation, every innovation in the matter of

01:00:43 --> 01:00:48

Aqidah every innovation and every misguidance and every

01:00:48 --> 01:00:51

misguidance in the Fire this is what Rasulullah

01:00:52 --> 01:00:57

used to repeat in his Khutbas so these

01:00:57 --> 01:01:03

are the 12 principles ok some other scholars

01:01:03 --> 01:01:06

have mentioned some other but I think this

01:01:06 --> 01:01:09

is the very first one is the actual

01:01:09 --> 01:01:12

base that you take your evidence from the

01:01:12 --> 01:01:14

Qur'an, the Sunnah when it comes to

01:01:14 --> 01:01:16

your Aqidah and your belief and all the

01:01:16 --> 01:01:18

rest, they are related to the first one

01:01:18 --> 01:01:21

so I hope you all understood these principles

01:01:21 --> 01:01:25

Insha'Allah now it's very close to the

01:01:25 --> 01:01:29

Salah time Insha'Allah so quickly before the

01:01:29 --> 01:01:32

Adhan is called is it quarter past nine

01:01:32 --> 01:01:32

today?

01:01:33 --> 01:01:37

Jama'at, ok so you can call the

01:01:37 --> 01:01:38

Adhan Insha'Allah then we can take some

01:01:38 --> 01:01:39

questions Insha

01:01:41 --> 01:01:56

'Allah

01:02:57 --> 01:03:20

There is no God but Allah does anyone

01:03:20 --> 01:03:23

have any question related to what we have

01:03:23 --> 01:03:33

discussed today stick to it Insha'Allah number

01:03:33 --> 01:03:42

two and number five yes the number two

01:03:42 --> 01:03:46

is whatever is mentioned in the Hadith of

01:03:46 --> 01:03:50

Rasulullah Sallallahu Alaihi Wasallam you must take it

01:03:50 --> 01:03:54

and you must not differentiate between the Mutawatir

01:03:54 --> 01:03:58

and the Ahadith that is number two ok

01:03:58 --> 01:04:02

and number five is more to do with

01:04:02 --> 01:04:07

accepting it as it is without opposing it

01:04:07 --> 01:04:11

with your analogy or the statement of so

01:04:11 --> 01:04:15

and so there are two things number two

01:04:15 --> 01:04:18

is particularly related to the Hadith that you

01:04:18 --> 01:04:21

accept both Ahad and Mutawatir in the matter

01:04:21 --> 01:04:24

of Aqidah another simple way you can say

01:04:24 --> 01:04:26

the second principle is when it comes to

01:04:26 --> 01:04:31

matter of Aqidah you must accept the Mutawatir

01:04:32 --> 01:04:35

about which there is no difference with regards

01:04:35 --> 01:04:38

to Ahad you must accept Ahad as well

01:04:38 --> 01:04:41

that is the second one the third one

01:04:41 --> 01:04:44

is whatever and however it is mentioned in

01:04:44 --> 01:04:46

the Quran the Hadith you take it and

01:04:46 --> 01:05:08

you do not oppose it ok the

01:05:08 --> 01:05:11

brothers asked the question by going through these

01:05:11 --> 01:05:16

principles it may seem that the matter of

01:05:16 --> 01:05:18

Aqidah is very complicated no it is not

01:05:18 --> 01:05:23

complicated if it is understood and studied based

01:05:23 --> 01:05:27

on these principles ok again I say the

01:05:27 --> 01:05:29

very first principle is that you take your

01:05:29 --> 01:05:32

Aqidah from the Quran and the Hadith ok

01:05:32 --> 01:05:36

and based on that you understand your Aqidah

01:05:36 --> 01:05:38

and you teach Aqidah that way if it

01:05:38 --> 01:05:40

is done that way then there is no

01:05:40 --> 01:05:43

confusion and there is no complication there are

01:05:43 --> 01:05:48

only few matters within the subject of Aqidah

01:05:48 --> 01:05:51

that you must leave it for the people

01:05:51 --> 01:05:55

of knowledge and those who have strong base

01:05:55 --> 01:05:59

knowledge you know those who have those who

01:05:59 --> 01:06:04

have ok not every single matter of the

01:06:04 --> 01:06:09

Aqidah is understood by every person ok for

01:06:09 --> 01:06:11

example when it comes to the matter of

01:06:12 --> 01:06:16

the belief that the Quran is not created

01:06:16 --> 01:06:19

it is not the creation rather Quran is

01:06:19 --> 01:06:21

the Sifah of Allah it is not for

01:06:21 --> 01:06:24

everyone to understand but what is important for

01:06:24 --> 01:06:27

everyone to believe and to say that the

01:06:27 --> 01:06:32

Quran is not a creation how to interpret

01:06:32 --> 01:06:34

it how to explain it it is not

01:06:34 --> 01:06:38

for everyone so there are only few matters

01:06:38 --> 01:06:42

within the subject of Aqidah that may apparently

01:06:42 --> 01:06:45

seem complicated but for the scholars for the

01:06:45 --> 01:06:47

people of knowledge there is nothing complicated in

01:06:47 --> 01:06:49

the matter of Aqidah ok you take the

01:06:49 --> 01:06:51

final question and Insha'Allah you get ready

01:06:51 --> 01:07:00

for Salah 3 and 4 ok the first

01:07:00 --> 01:07:04

one was the source of Aqidah is Quran

01:07:04 --> 01:07:07

and Sunnah the third one is the reference

01:07:08 --> 01:07:10

is Quran and Sunnah what is the difference?

01:07:10 --> 01:07:13

when it comes to taking Aqidah you must

01:07:13 --> 01:07:16

take from the Quran and Sunnah and the

01:07:16 --> 01:07:20

third one is that you understand the Quran

01:07:20 --> 01:07:23

and Sunnah in the light of Quran and

01:07:23 --> 01:07:27

Sunnah ok when it comes to reference when

01:07:27 --> 01:07:30

you have an Ayah of the Quran say

01:07:30 --> 01:07:33

related to Aqidah for example Ar-Rahmanu al

01:07:33 --> 01:07:36

-Arshi istawa Allahu la ilaha illahu wal hayyul

01:07:36 --> 01:07:40

qayyum ok these Ayat of the Quran so

01:07:40 --> 01:07:43

you understand them in the light of the

01:07:43 --> 01:07:46

other Ayat of the Quran the Ahadith of

01:07:46 --> 01:07:50

the Prophet Sallallahu Alaihi Wasallam and the fourth

01:07:50 --> 01:07:54

one is that all the principles of the

01:07:54 --> 01:07:58

Deen are explained and taught by the Prophet

01:07:58 --> 01:07:59

Sallallahu Alaihi Wasallam and there is no need

01:07:59 --> 01:08:02

for anyone to introduce any new principle even

01:08:02 --> 01:08:04

these principles that we said they are all

01:08:04 --> 01:08:08

have evidence from the Quran and Sunnah ok

01:08:13 --> 01:08:17

point number seven is that you stick to

01:08:17 --> 01:08:21

the Shari'i words the words that are

01:08:21 --> 01:08:24

mentioned in the Quran and the Hadith for

01:08:24 --> 01:08:25

example, let me give you an example so

01:08:25 --> 01:08:28

that you make it clear Allah says in

01:08:28 --> 01:08:38

the Quran Allah

01:08:38 --> 01:08:44

says Allah's hand was over their hands ok

01:08:44 --> 01:08:49

Yad means hand the word Yad means hand

01:08:49 --> 01:08:53

so you take it as it is rather

01:08:53 --> 01:08:56

than saying no, Yad means the power of

01:08:56 --> 01:08:59

Allah or the Hikmah of Allah or this

01:08:59 --> 01:09:01

and that no, whatever is mentioned is mentioned

01:09:01 --> 01:09:04

Allah used the word Yad, you accept the

01:09:04 --> 01:09:07

word Yad you don't introduce any new terms

01:09:09 --> 01:09:10

ok Inshallah

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