Zakaullah Saleem – S02 E07 Aqeedah The Prohibition Of Cursing Time
AI: Summary ©
The speakers discuss various topics of the second season of Al-bina's lessons, including sh arc and superstitions, and provide examples of statements of sh relevance and sh relevance related to the concept of time. They stress the importance of not complaining about the decree of Allah and not being involved in sh basis. The speakers also discuss the negative perception of time and the importance of being a believer in the rainy season. They stress the importance of avoiding confusion and keeping things organized for one's well-being.
AI: Summary ©
As-salamu alaykum wa rahmatullahi wa barakatuhu.
Bismillah ar-Rahman ar-Raheem.
Alhamdulillahi rabbil alameen.
Laa aqibaatil muttaqeen.
Wa as-salatu was-salamu ala rasoolil kareem.
Wa ala alihi wa sahbihi ajma'een.
Amma ba'd.
Before we begin the lesson, can I please
request the father of these young children to
control them.
Please.
I guess the father is around.
Okay.
Bismillah ar-Rahman ar-Raheem.
Alhamdulillahi rabbil alameen.
Laa aqibaatil muttaqeen.
Wa as-salatu was-salamu ala rasoolil kareem.
Wa ala alihi wa sahbihi ajma'een.
Amma ba'd.
So, today is the final session of the
second season of al-bina' series of lessons
or the lectures.
Those who have been attending it regularly, you
know that every Monday we cover the topic
of aqeedah.
And the subject of aqeedah we have covered
various topics.
Starting last month, the start of last month
at the beginning of November, we covered a
few topics.
The first one was, does anyone remember the
first one?
No?
Okay.
Is there anyone who attended all seven?
Today is the seventh one.
Is there anyone who attended all seven?
Did you attend all?
You can check your notes if you want.
Yes.
What was the first one?
Tawakkul.
Yes.
We started with tawakkul, reliance on Allah Subhanahu
wa ta'ala.
And understanding the asbab and the means.
And we talked about utilizing the means.
And if you remember, we went through the
permissible means, starting from the obligatory means and
then recommended, then permissible, then disliked, then prohibited.
Remember all five?
Okay.
I hope so.
Inshallah.
Okay.
The test will be later on.
And then, related to tawakkul was the second
session, which was about seeking ruqya.
Okay.
Which is also one of the means.
And we talked about the permissible ruqya and
the impermissible ruqya.
And similar ways or similar means, such as
using amulets or these kind of things.
And then, the third session we covered the
topic of superstitions, bad omen, and things like
this.
And then the fourth one was about tabarruq.
Correct?
Okay.
Tabarruq, seeking blessings.
And we went through the whole discussion about
what is permissible and what is not permissible
in terms of tabarruq, seeking blessings from individuals,
from objects, from places, from times.
So, we went through the details of that.
Sorry.
And the fifth one was sorcery.
Yeah.
The magic.
Okay.
And last week, which was the sixth session,
we started going through the statements of shirk.
Statements that people knowingly or unknowingly utter, but
they are classed as the statements of shirk.
And the last session we covered some of
those statements.
So, we continue with that, inshallah, and today
is going to be the final session.
If you remember, one of the statements that
we covered last week, the statements of shirk,
one of them was naming someone by the
names of Allah, subhanahu wa ta'ala, those
names that are specifically for Allah.
Someone has parked in the middle of the
car park and blocking everyone, subhanallah.
It's the M.G. LA24 FKF.
Probably, yes.
It is car, M.G., and the registration
number is LA24 FKF.
So, if you have parked...
Yes, black one.
Yes.
Do not remember the number.
Okay.
If there are any sisters who have parked
in the middle of the car park, please,
if you can move your car.
Okay.
So, last week we stopped at that point
that those names, those beautiful names of Allah,
subhanahu wa ta'ala, that belong to Allah
Dhul Jalal Ikram, particularly, specifically, it is impermissible
to name anyone by those names, such as
Rahim or Rahman.
Rahman.
Rahim is permissible.
Although the word is the same, the meaning
is different.
Okay.
The word Rahman, the name Rahman.
Rahman is a specific name for Allah, subhanahu
wa ta'ala, and it is impermissible to
name anyone or call someone Rahman.
Okay.
Even if someone is known within his family
or amongst his friends or community as Rahman,
never call them Rahman.
Call them Abdul Rahman.
Rahman is Allah.
Calling someone Rahman is as if you call
someone Allah.
Would you accept?
No.
Why?
Because we all know that Allah is the
name of Allah, subhanahu wa ta'ala.
It is specifically for Allah, subhanahu wa ta
'ala.
Likewise, the word Rahman.
The name Rahman belongs to Allah Dhul Jalal
Ikram only.
As for other names, such as Rahim, Hakim,
Kareem, Raoof, Samee, Basir, these are the names
that can be used for other than Allah.
Still blocking?
Yeah, still blocking.
Can you check if there is anyone in
the partition hall?
We made the announcement here.
No one moved.
Okay.
Okay, so No?
Here someone probably parked and they went to
Morrison for shopping.
Okay.
To continue with that, another type of statement
that are classed as statements of shirk is
to attribute the name to other than Allah,
subhanahu wa ta'ala by using the word
Abd or Ama.
Abd means slave, as we say Abdullah, the
slave of Allah.
And the word Abd is a masculine form,
and then feminine form would be Ama, Amatullah.
Amatullah means she is slave of Allah.
Okay.
So, using the word Abd or Ama for
other than Allah.
For example, calling someone Abdul Hussain.
Okay, Abdul Hussain, the servant of Hussain radhiallahu
ta'ala.
Or, Abdul Rasul, Abdul Nabi.
Okay.
Like this, using the word Abd meaning the
so and so is the servant of the
prophet, servant of the messenger, servant of Hussain.
Okay.
What about Abdul Ali?
Permissible or not permissible?
Permissible.
One of the beautiful names, Abdul Ali.
You may be thinking, why?
Attributing to Ali.
No.
Ali.
Ali is one of the names of Allah.
It's in Ayatul Kursi.
Wahuwal Aliul Azeem.
Abdul Ali.
It's a permissible name.
But if someone is named Abdul Ali because
of Ali radhiallahu ta'ala, no.
Then it is haram.
Okay.
Abdul Ali, if someone is named Abdul Ali
because of Ali bin Abi Talib, then it
is impermissible.
But if they mean by Ali Allah, then
it is a beautiful name.
Abdul Ali.
It is similar to Abdul Qadir.
Abdul Qadir.
Those people, particularly amongst the Sufis who raised
Abdul Qadir al-Jilani, okay, so much that
they call him the greatest helper, or things
like this.
Some of them, they name their children Abdul
Qadir.
They name their children Abdul Qadir.
Not because of Al-Qadir is the name
of Allah, rather it is because of Abdul
Qadir Jilani.
It has the intention that it is wrong.
It is not permissible.
So, Abdul Rasul, Abdul Nabi, Abdul Hussain, Abdul
Fulan, Abdul Hassan, Abdul Fulan Fula, it is
impermissible because we are all the slaves of
Allah Subhanahu wa Ta'ala.
We are the followers of our Nabi, we
are obliged to obey him, to follow him.
But we are not the servants of the
Nabi, rather we are the servants of Allah
Dhul Jalal Bikram.
We are all Ibadullah, Ibadur Rahman.
We are the slaves of Allah, and the
slaves of Ar-Rahman.
So, this is another type of statement that
is class statement of shirk.
Amongst the Arab before Islam, these kind of
names were very, very popular.
People would name their children using the word
Abd, attributing it to one of the idols.
Like, Abdullat, Abdul Uzza, Abdul Manat, Abd Fulan,
Abd Fulan.
They used to call a lot.
But Islam has prohibited them.
It is not permissible.
The Abd, we are the slaves, the human
beings, they are the slaves of Allah Dhul
Jalal Bikram, and no one else.
Another statement of shirk is what we partially
have covered previously, that is to say that
the rain has come by such and such
star.
Okay?
And it is not permissible, because rain comes
by the permission of Allah Subhanahu Wa Ta
'ala.
Allah Subhanahu Wa Ta'ala creates the means,
okay?
Allah creates the means.
There can be means for rain, such as
clouds, and the temperature, these kind of things.
But the movement of the stars has nothing
to do with the rain.
People in the past, they used to believe
in that.
And if anyone holds that same belief now,
it is a belief of shirk, and this
is a statement of shirk.
And the evidence for that is what we
mentioned previously, that Rasulullah Sallallahu Alaihi Wasallam, when
he spent a night in Hudaibiyah, the place
close to Makkah Al-Mukarramah, when the Prophet
Sallallahu Alaihi Wasallam came to, he was heading
to Makkah Al-Mukarramah with the intention of
performing Umrah with 1400 of his companions, but
they were prevented, they were stopped at the
place of Hudaibiyah, and Hudaibiyah is within the
Miqat, under Miqat.
So they were not allowed to enter into
Makkah Al-Mukarramah.
So this is where the treaty of Hudaibiyah
took place.
So the Prophet Sallallahu Alaihi Wasallam spent a
night there, and one of the nights it
rained.
And the Prophet Sallallahu Alaihi Wasallam, in the
morning he led Salatul Fajr, and then he
said Do you know what your Lord has
said?
Do you know what your Lord has said?
The companion said Allah and His Messenger Sallallahu
Alaihi Wasallam, know best.
The Prophet Sallallahu Alaihi Wasallam says Allah has
said, meaning Allah has revealed to him Some
of my slaves, Some of my slaves, they
have woken up in the morning, in the
state of Iman, whereas some other slaves of
mine, they have turned Kafir, they have turned
Kuffar, they have committed Kufr.
As for those who said that we were
rained, or we were given, we were provided
rain by the bounty of Allah, by the
mercy of Allah Subhanahu Wa Ta'ala, then
they are the ones who believed in Allah
and they disbelieved in the stars.
As for those who said we had this
rain, we had rain last night because of
the movement of this star or that star
and because of this and that, then they
are the ones who believed in the stars
and they disbelieved in Allah.
Such a great, such a serious statement.
So whatever happens in this dunya, in this
universe, as the scholars have derived a ruling
from this particular hadith, whatever happens in this
dunya, say it is all by the permission
of Allah Subhanahu Wa Ta'ala, even currently
scientists talk a lot about the climate change.
Climate change, yes, there are certain factors and
there are means, but ultimately climate change is
by the permission of Allah.
By the permission of Allah Subhanahu Wa Ta
'ala.
Nothing happens in this whole universe without the
permission of Allah Dhul Jalal Al-Ikram.
So always attribute everything to Allah Dhul Jalal
Al-Ikram.
Whatever happens and whatever takes place, attribute it
to Allah Dhul Jalal Al-Ikram.
Another statement of shirk is cursing a time.
Cursing a time.
Time means, it includes cursing a night or
a day or any specific time, any specific
week or month or year.
It is impermissible.
For example, some people when they go through
some difficult times in their life, they say,
these are the worst days of my life.
These are the worst days, worst nights, worst
year.
There was a worst year.
No, no year is worse, no time is
worse, no day, no night is worse.
It is your situation.
So rather than blaming the time, you must
blame yourself.
Rasulullah says, Allah says, The child of Adam
hurts me.
Obviously no one can physically hurt Allah.
No one can harm Allah.
But Allah as the Prophet s.a.w.
said, Allah says, The child of Adam, he
abuses me or he hurts me by saying
what?
When he cursed the time, when he cursed
any specific time.
And another hadith of the Prophet s.a
.w. explains that when the person says, this
night, for example, last night was the worst
night.
It was a really bad night.
Yesterday was a bad day for me.
Why it was bad?
Because you want to do something but you
were not successful.
You went for a job interview, you didn't
get the job and you say, yesterday was
a bad day, it was a terrible day,
it was a horrible day and this and
that.
No, if you didn't get what you wanted,
it didn't mean that the day or the
night or any specific time has become bad
or evil for you.
And then Rasulullah s.a.w. says, No
one should be saying, wow, such a bad
time, such a bad week, such a bad
month.
Don't say this.
And Allah s.w.t says, Allah s
.w.t says, I'm the time, meaning I'm
the one who controls the time.
I'm the one who changes the night and
changes the night and the day.
And whenever I would like, I would control
them and stop them.
Allah is the one who controls the time.
He's the one who makes the days long
and the nights short.
And He's the one who makes the nights
long and days short.
He's the one who changes the days and
nights.
So never ever say that I had such
a bad day or such a bad night
or I went through, yes you can say
I went through difficulty.
Okay, but not very bad days or these
kind of words are not permissible for a
believer to use.
At the same time you should bear in
mind, there is no harm in describing a
time or weather situation.
For example, you say today is too hot.
There's no harm in this.
Because this is something that you feel.
If a day is hot, it is hot
because you feel.
So it is as if you are describing
your feeling.
Okay, you're not blaming the day, you're not
blaming the sun, you're not cursing the sun.
Rather you are basically describing your feeling.
If it is too cold, you may say
it is very cold today.
It is permissible.
Describe the weather like this, it is permissible.
But to curse, for example, some people, it's
very common, when it rains, some people say,
I hate rain.
I hate.
Subhanallah.
Who are you to hate?
Okay, rain comes by the permission of Allah.
Who sent the rain down?
Allah.
Someone that Allah sent down, you say, I
hate it.
Whereas Allah Subhanahu Wa Ta'ala has named
the rain as his rahma in the Quran.
Fanzur ila athari rahmatillah, kaifa yuhyi al arda
ba'da mawti.
If you don't like the rain, just keep
quiet.
Or, if you have any problem, just don't
blame it.
So, if it comes to describing your feeling,
it is permissible.
But to curse the time, to curse the
day, night, any specific time, or week, or
month, it is something that is not permissible,
and it is that goes against the belief
of a mu'min.
Next one is the statements of complaining.
When you complain about the decree of Allah
Subhanahu Wa Ta'ala, when Allah Subhanahu Wa
Ta'ala has decreed something for you and
you complain, you should bear in mind as
a believer that one of the six articles
of Iman and our belief is believing in
the decree and the qadr of Allah Subhanahu
Wa Ta'ala.
The Prophet when he described the Iman, when
he described the six articles of Iman, he
mentioned Iman Billah, Malaikatih, Kutubih, Rusulih, Yawm Al
-Akhir, Wa Al-Qadri, Khayrihi, Wa Sharrihi.
When he mentioned the qadr, he added two
words with it.
Al-Qadr, the qadr and the decree of
Allah.
Khayrihi, Wa Sharrihi.
It's good and it's bad.
So you believe in both.
What does it mean?
You believe in the qadr, in it's good
and it's evil and it's bad.
The qadr of Allah, whatever Allah has decreed
is good.
It is good.
But for us individually, it is not good.
If something is not good for you concerning
yourself, then how can you complain about the
qadr of Allah?
Recently, last week, we have been hearing, receiving
the news about the people of Syria.
Those prisoners who were in the prisons for
so long and the way they were treated,
they were treated like waste.
They went through very, very strong conditions.
A sphere.
You cannot even watch a video of young
children, women, elders, some of them who spent
their kind of entire life in the prison.
A young youth, he came out of the
prison.
He's 16 and his mother gave birth to
him in the prison.
So his whole life, from the day he
was born until he was released, he was
in the prison.
Another one, an elder, he was put in
the prison at the age of 16 and
he was released.
He wasn't released actually.
Because of this Firaun's remover, you know, Alhamdulillah,
may Allah curse him.
Shaitaan, he put him in the prison for
the duration of 42 years.
Many of us, okay, many of you, you
are under 40, you know, 42 years, he
was in prison.
All of these people, they went through very,
very difficult times for them.
It was difficult for them but look at
the planning of Allah Subhanallah, eventually this Firaun
was removed and Allah Subhanallah you know, had
decreed the release for them.
So Qadr of Allah Subhanallah we have very,
very limited knowledge and limited ability to understand.
Very limited ability to understand.
If something afflicts you, if a calamity afflicts
you then definitely it is something that hurts
you, it harms you.
But it is for you for a short
period of time.
But in the great scheme of work, in
the sight of Allah Subhanahu wa ta'ala,
there is always khair in that.
There is always khair in that.
But we as a believer, we are not
allowed to complain about the decree of Allah
Subhanahu wa ta'ala or about Allah Subhanahu
wa ta'ala.
As we mentioned previously, unfortunately some people say
that Allah is not fair to me, Allah
is not just.
A few weeks ago, a brother came to
me and he was under great stress and
he was going through some kind of depression.
He was saying in his early 20's he
was saying, you know I want to just
finish off my life I don't want to
live anymore.
Why?
Because I never had any happiness in my
life.
Anything and everything that I wanted to do
I never got any success.
In my study I didn't do well in
school and college, I didn't hold any degree
I couldn't go to university.
Now I'm looking for a job, I can't
find any job, my health.
He was complaining.
I advised him, brother you know you have
to be strong in your iman no matter
how difficult your situation is, you cannot complain
about the decree of Allah subhanahu wa ta
'ala.
Then he was saying that I want to
kill myself and then that's it.
Then at least I'm gone from this dunya.
I said, what?
Do you know what is going to happen
in the next life?
What if that is worse?
Here you have time to repent to sort
your things out but once you're gone, you
will have no opportunity whatsoever and even regret
is not going to benefit you in the
next life.
So is it better to sort yourself out
here?
So complaining about the decree of Allah subhanahu
wa ta'ala is something that is not
permissible for a believer.
No matter how difficult your situation is.
No matter how great the calamity is you
can never ever complain about the decree of
Allah or you cannot complain about Allah subhanahu
wa ta'ala that Allah is not fair
and just to you.
He is the best of the judges.
He subhanahu wa ta'ala does not wrong
His slaves.
And if you go in your life in
some difficult situations remember that they are there
for you to polish you, to develop you,
to make you better believer.
And also bear in mind that those calamities
those difficult times they are not going to
stay long.
They are going to end.
But on the other hand look at the
thousands of the blessings of Allah subhanahu wa
ta'ala.
Shaitan finds that an opportunity to attack your
iman when you are in difficult situation.
That is one of the best time for
shaitan to attack your iman and to weaken
your iman in Allah subhanahu wa ta'ala.
Shaitan whispers in your mind and he makes
that one single problem in front of your
eyes all the time.
All you do thinking about that one particular
problem and you tend to forget thousands of
the blessings of Allah subhanahu wa ta'ala.
You can challenge anyone to prepare a list
of the favours and the bounties of Allah
and then prepare a list of the problems
they have in their life.
The problem will be you can easily count
them.
I have this from 1, 2, 3, 4,
5 few but when it comes to the
blessings of Allah Allah has challenged you in
the Quran وَإِن تَعُدُّوا نِعْمَةَ اللَّهِ لَا تُحْسُوهَا
If you try even if you try to
count the blessings of Allah you can never
count them.
You can never count the blessings of Allah.
Every single breath that you take is a
great favour of Allah subhanahu wa ta'ala
upon you.
Every single breath your eyes وَفِي أَنفُسِكُمْ أَفَلَا
تُبْصِرُونَ Within your body Allah has placed so
many signs so many blessings of Allah within
your body from your hair up to the
sole of your feet, so many blessings of
Allah so many blessings of Allah that you
yourself do not know even counting them do
we know what is inside our body how
the body functions the blood circulation, the organs
how the organs work we don't know this
machinery is going on for so many years
without a stop is it not a great
favour of Allah subhanahu wa ta'ala upon
us but shaitan takes an opportunity when you
go through some difficult situations or through a
problem shaitan finds an opportunity to weaken your
iman and to attack your iman and you
end up complaining about the qadr of Allah
subhanahu wa ta'ala so complaining about the
qadr of Allah is something that is not
permissible and if you do so then the
scholars have said that it can possibly lead
the person to kufr can possibly lead the
person to kufr because the person does not
believe in the qadr of Allah and if
you deny one of the six articles of
iman you are out of hold of Islam
got to be careful don't be deceived by
shaitan and say when our shaitan whispers in
your mind and when our shaitan whispers in
your mind the complaint about Allah subhanahu wa
ta'ala or the qadr of Allah, just
ignore it and say Allah says about Sayyiduna
Ayub Allah says Ayub Ayub
he called upon Allah never complained and look
at his adab with Allah subhanahu wa ta
'ala his adab with Allah subhanahu wa ta
'ala that he never complained and even when
it came to dua he made a dua
in such a nice way he could have
said O Allah grant me shifa which is
perfectly permissible and fine there is no harm
in asking Allah subhanahu wa ta'ala for
shifa the Prophet s.a.w. has encouraged
us and we can do but Ayub a
.s. being the Prophet of Allah he said
O my lord a harm has afflicted me
an ailment has afflicted me and you are
the most merciful that's it I'm going through
a difficulty I'm going through a severe pain
and you are the most merciful so you
he expressed his feeling and then he mentioned
the mercy of Allah subhanahu wa ta'ala
it's the adab to Allah subhanahu wa ta
'ala of the next level this is what
Yunus a.s. also did when he went
into the belly of the whale what he
said there is none worthy of worship except
you O Allah glory be to you you
are pure from all types of faults and
deficiencies I'm the one who is amongst the
wrongdoers he blamed himself he is the Prophet
of Allah but unfortunately many of us when
we go through difficulties we don't blame ourselves
we blame Allah we blame the Qadr of
Allah subhanahu wa ta'ala and it is
not permissible however when it comes to complaining
to the creation sometimes in loose terms we
complain about each other okay this is something
that is permissible to a certain extent for
example if someone has hurt you someone has
harmed you there is no harm it is
permissible there is no harm in complaining about
that person okay and also it is also
permissible to describe your sickness or your ailment
to someone who can help you and that
doesn't fall within the category of complaining about
the Qadr of Allah for example you are
going through severe pain or severe headache you
go to the doctor and you say you
know I cannot sleep at night because of
that severe headache or I have this problem
or that problem you describe your feeling and
your problem and it is not as if
you are complaining about the Qadr of Allah
subhanahu wa ta'ala as long as you
do not complain about the Qadr of Allah
subhanahu wa ta'ala it is something that
is permissible and that kind of complaint is
permissible but never complain about the Qadr of
Allah Dhul Jalal Ikram and when it comes
to the Qadr of Allah the level of
Iman that we are required to have is
to have the level of Rida the happiness
and the contentment and satisfaction and being pleased
with Allah subhanahu wa ta'ala that is
why the scholars have said the level of
Rida is higher than the level of Sabr
it is higher than the level of Sabr
Sabr is that you are afflicted by a
problem by a difficulty by a calamity and
you remain patient and you accept it you
accept it and Rida is that you are
going through difficult situation and you are happy
and you are happy you say Alhamdulillah you
say Alhamdulillah you never complain and you never
say Allah is not fair to me Allah
is not just to me rather in the
most difficult situations you say Alhamdulillah and this
is the level of Rida and the Prophet
s.a.w. has said about this level
if you do so if you are pleased
with whatever Allah has written for you, whatever
Allah has decreed for you you will become
the richest of the people the person who
has the greatest wealth the greatest amount of
wealth of this dunya is the person who
has been given this Ni'ma of Rida that
is why Allah s.w.t in many
places in the Quran has praised the companions
of the Prophet s.a.w. by saying
Allah is pleased with them Allah is pleased
with them why?
because they were pleased with Allah Allah is
pleased with them each one of us we
want Allah is pleased with us and our
understanding of the pleasure of Allah is that
we live this life happily and we face
no problem whatsoever in this dunya in this
life and we tend to forget that the
Prophet s.a.w. said dunya is a
prison for a believer how can you be
happy in the prison that is why Imam
Ibn Qayyam may Allah have mercy on him
described the calamities that afflict the believers in
this dunya he has described and he said
these calamities when they keep hitting and afflicting
a believer believer gets so used to these
calamities that if he is not afflicted by
a calamity, he is concerned that Allah is
probably not pleased with him or Allah is
angry at him when a believer goes through
the problems and the difficulties and the calamities,
he draws himself closer to Allah he thanks
Allah s.w.t for all the blessings
of Allah and he increases his dua and
he ponders and reflects on his own mistakes
and he tries to improve himself, he blames
himself there are so many benefits when a
believer is afflicted by a calamity, but someone
who is weak in their Iman they are
the first one who blame Allah s.w
.t and they complain about the decree of
Allah s.w.t, so Allah s.w
.t said about the companion of the Prophet
a.s. Allah is pleased with them and
they are pleased with Allah s.w.t
and if you want to understand this particular
ayah, go back and study the life of
the companions Ridwanullah A.s and see and
ponder and reflect on what they went through
they sacrificed literally everything for the sake of
Allah they were forced to leave the best
land on the face of this earth, Makkah
Al-Mukarramah they were deprived from their own
family, they were disconnected from their own families
and they had to leave Makkah Al-Mukarramah
and they sacrificed their wealth, their families whatever
they had in this they had to sacrifice
yet they would stand before Allah s.w
.t at night and they would thank Allah
s.w.t and unfortunately we live the
life of the kings to be honest we
live the luxury life, the life of the
kings yet we moan and complain about the
decree of Allah s.w.t if we
are afflicted by a single calamity or problem
it is as if the life is finished
and it is as if you never ever
experienced any good in your life, n'audhu
billah so we got to change our our
behaviour and our attitude towards Allah s.w
.t never complain about the decree of Allah
s.w.t and complaining about the decree
of Allah s.w.t it is classed
as impermissible statements or the statements of shirk,
so we conclude by this and we ask
Allah s.w.t that He, Dhul Jalal
Ikram strengthens our Iman, He s.w.t
increases us in our knowledge and may Allah
s.w.t forgive us our shortcomings, our
mistakes, may Allah s.w.t protects us
all from the attacks of shaytan and particularly
in difficult times Do you have questions?
The hadith mentioned focusing time, hadith Qudsi, yes
it is false in name, so they are
this hadith has a various versions and one
of the versions is hadith Qudsi, hadith Qudsi
is when Rasulullah s.a.w. says Allah
has said but that the following statement is
not the verse of the Quran, rather the
Prophet s.a.w. the Prophet s.a
.w.'s words Hadith Qudsi Complaining about someone, does
that not fall under backbiting?
No backbiting, when you complain about someone it
does not come under backbiting if if the
intention is to rectify the situation meaning you
complain to someone who has the authority to
have a word with the person who has
harmed you for example, or the person who
has wronged you, you complain to someone, you
complain about them to someone who can intervene,
then in this case it is permissible or
it is also permissible to complain about someone
to someone for the purpose of seeking an
advice for example, someone has wronged you, you
approach an Imam you say, this is the
situation my brother, my sister, this and that
so and so, they have wronged me and
this is the situation and you explain the
situation to the Imam with the intention of
seeking advice, it is not gheeba and it
is not backbiting, it is permissible and there
are other other permissible ways of backbiting as
well, okay and if you want to do
that then it is, you may go back
to Riyad-us-Saliheen under the chapter of
al-gheeba Imam al-Nawawi, I think has
mentioned eight situations when gheeba when talking about
someone is not backbiting okay, for example, you
want to marry someone and you ask about
that individual about that person, someone and they
disclose to you and this is what you
know, this is the character of the person
and this is what I know about them
then it is not gheeba okay, things like
this okay, can we complain to Allah
about the difficulties we are going through, yes,
complain to Allah, not about Allah complain to
Allah it is permissible and this is when
we make dua, we complain to Allah okay,
you know, Allah I'm going through this difficulty
and this is what Sayyiduna Ya'qub a
.s. said Allah has reported his statement in
the Quran he said I complain my grief
and my sorrow to Allah yes
okay when it comes to Ayub a.s,
the brother's question is that Ayub a.s
as we apparently understand from the verse of
the Quran that Ayub a.s, he waited
for so many years and he went through
that sickness for so many years and then
eventually he made dua, okay as the Prophet
s.a.w. has encouraged us that if
you are in need of a shoelace, you
should make dua to Allah for even the
smallest thing so how do we reconcile between
these two, yes which is the sunnah okay,
first of all, when it comes to Ayub
a.s there is no mention that Ayub
a.s never made dua to Allah for
18 years and making dua to Allah is
not against the sabr all what we said
is Ayub a.s when he made dua,
we don't know whether he said this dua
once or over the duration of 18 years
the main point that we learn the main
lesson that we learn from Ayub a.s
is that he never complained, he never said
oh Allah, why did you put me in
this difficult situation, oh Allah am I not
your closest servant, oh Allah, am I not
your prophet, so he never complained Allah
a.s I'm not aware of such narration
okay yeah, so when it comes to dua
dua is the weapon of the believer we
should be making dua to Allah and the
Prophet s.a.w. has encouraged us to
make as much dua as possible because he
s.a.w. said whoever does not ask
Allah Allah gets angry at him okay,
can you elaborate why Rahim is permissible name
as it too is a name of Allah,
yes I did explain last week, there are
certain names of Allah that can be used
for other than Allah s.a.w. but
when we say can be used, it doesn't
mean that they can be used with the
same meaning or explanation, okay and the evidence
for that is the ayah of the Quran,
Allah s.a.w. has called his Nabi
Rahim he said and he said in the
second last ayah of surat al-taubah Allah
s.a.w. himself used the word Rahim
for other than him for the Prophet s
.a.w. likewise the word I gave an
example last week that Allah used these words
for human beings, he says Allah says we
made the human being as and Allah is
and he said these are the words you
can say the similar words or similar names
but the meaning is completely different, for example
when it comes to Sameer, Sameer means all
hearing, but when we use the word Sameer
for human beings we don't translate as all
hearing, Sameer means the hearing, someone who can
hear because our hearing is limited when we
go to sleep we can't hear I can't
hear beyond this wall and my hearing is
given by Allah but none of these applies
to Allah s.a.w. when we say
Allah is Sameer Allah's hearing is not given
to Allah by someone else and Allah's hearing
is not limited and there is no any
condition, any restriction on that, so the meaning
is completely different this is now open question
and answer session this is only related to
the topic last week ok, last week ok
it was last week, ok go ahead ok
yes, brother asking question about Kafara, ok Kafara
of the Yameen the oath that we talked
about last week, so he is asking the
question as mentioned previously that when it comes
to fasting for three days if you are
unable to feed ten poor you can fast
for three days and I mentioned those three
days don't have to be consecutive three days,
ok he is asking what about feeding the
poor, can we feed for example one poor
this week another one next week like this,
yes it is permissible yes, you don't have
to feed all ten at once as
long as they are poor and you know
and you are content that they are poor
you can feed them ok what
if I have been doing this for all
the years and I can't think can you
complain to someone as a way of helping
you deal with the situation caused by another
individual, yes I just explained that it is
permissible how to attain Rida Rida is basically
by thanking Allah subhanahu wa ta'ala one
of the various ways of attaining Rida one
of them is to get the habit of
saying Alhamdulillah all the time get into the
habit of saying Alhamdulillah all the time if
you have the habit of saying Alhamdulillah Alhamdulillah
Alhamdulillah all the time and try to remind
yourself of the favours of Allah try to
remind yourself of the favours of Allah whenever
you are you know as I probably mentioned
in one of the lessons previously if you
are waiting for example you have an appointment
and you are waiting there many of us
nowadays we have a habit to get our
mobile phone and open the social media Instagram
and Facebook and this and that rather than
wasting time on that utilize that time saying
Alhamdulillah Alhamdulillah, remind yourself of the favours of
Allah keep saying Alhamdulillah Alhamdulillah all the time
this is one of the ways so
yes this is one of the ways of
attaining Rida and another way one other thing
that can help as the Prophet S.A
.W. has encouraged us and he has guided
us to he said the
Prophet S.A.W. has taught us that
tip he says never look at someone who
is above you rather look at those who
are lower than you for example when it
comes to wealth don't look at those who
have more wealth than you if you have
a car don't look at those who have
a better and bigger car than you have
rather look at those who do not have
car ok if you do not have car
still thank Allah Allah has blessed you with
two legs that you can walk with and
then look at those who do not have
two legs, one of their legs is missing
or both of them, they don't have both
legs ok still thank Allah S.W.T
look at those who are lower than you
then looking at those who are above you,
in this case you will never ever underestimate
or undervalue the blessings of Allah S.W
.T sorry the battery has died so
inshallah we can deal with more questions later
on inshallah, my apologies ok inshallah we conclude
here S.W.T