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In Allah's name, the Most Merciful,
the Compassionate.

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Praise be to Allah, Lord of the worlds.

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And I bear witness that there is
no deity but Allah alone, no partner.

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And I bear witness that our Prophet
Muhammad ﷺ is His servant and Messenger.

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With many more salutations
until the Day of Judgment.

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We meet again, my beloved in Allah.

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in this lofty seat of learning,
in this blessed course.

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which is organized by
Umm al-Mu'minin Association.

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00:00:33,600 --> 00:00:39,396
under the generous patronage
of the International Charity Organization.

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as part of the "Reflect on His
Verses" course series.

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under the title:
Reflections on Surat al-Kahf.

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by our esteemed Shaykh, Prof. Dr.
Sulayman al-Ruhayli HA.

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and bless him with health and well-being.

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A teacher at the Noble Prophet's Mosque.

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and imam and preacher of Quba Mosque.

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So let our Shaykh kindly proceed
to deliver his course.

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May he be thanked and rewarded.

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May Allah bless you. Peace be upon you,
and Allah's mercy and blessings.

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All praise is due to Allah,
Lord of the worlds.

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And the most complete and perfect
blessings and peace

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Upon the one sent as a mercy
to the worlds,

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and upon all his family and companions.
As for what follows:

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Indeed, one of the greatest paths
to goodness.

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And among the signs that Allah ﷻ
wants good for His servant

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is that a person takes the path
of seeking knowledge.

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For all knowledge is good.

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And the noblest knowledge is
what relates to the Book of Allah ﷻ.

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And we have already said that
full benefit from the Qur'an.

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Comes through reciting it
and pondering its meanings.

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And acting upon what it contains.

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So whoever Allah ﷻ grants success
to recite His Book.

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And to ponder its meanings,
and act upon what is in it.

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Then He has granted him success
to fully benefit from the Qur'an.

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And the one who competes in good deeds
strives to complete the matter.

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He also strives to be
at the front of the caravan.

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For he races to his Lord ﷻ.

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We have already mentioned that
reflecting on the Quran has two ways.

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The first method
is overall reflection.

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This is based on knowing
the surah's overall objectives.

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It also rests on knowing its theme
and its overall topics.

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Then you connect the verses
to those overall objectives.

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You also link them to the
overall topics and derive guidance.

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The second method is
partial reflection.

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That is by reflecting
on each verse.

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This too, according to the scholars,
is of two types.

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The first type is reflecting
on the verse's guidance.

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So reflection focuses
on the guidance.

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It is based on what
the verse indicates.

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The second type is reflecting
on the verse's meanings.

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So reflection focuses
on knowing the meaning.

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I mentioned that I am keen
for this course to be...

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a practical application of this
and practical training in it.

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Because many people want to reflect,
but do not do it well.

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So if we know
these two methods.

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and know the two types
of the second method.

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and train ourselves to do so.

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then the path to Quran reflection
will be set straight for us.

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And yesterday, we covered.

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some points in the overall reflection
on Surah Al-Kahf.

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Then we began partial reflection
by reflecting on its guidance.

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And we covered five points on this.

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The sixth point: all worldly things.

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wealth, power, and status,
and the like are passing adornment.

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The Hereafter is lasting,
abiding bliss.

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Allah ﷻ says in verses
seven and eight.

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"Indeed, We have made what is on the earth
adornment for it."

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"that We may test them as to
which of them is best in deed."

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"And indeed, We will make
what is on it a barren plain."

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Meaning: We will make it.

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What is on the earth will be wiped out,
uprooted from its very root.

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So whatever is on it
perishes and is destroyed.

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And sa'id is the earth's surface.

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As for juruz, some scholars said.

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It is land with no vegetation.

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It is land with no vegetation.

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And some scholars said juruz means
that which is uprooted.

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It is cut off, or what is on it
has been eaten.

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There is no objection to both meanings.

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There is no objection to both meanings.

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The successful one is he who knows
the worth of this world.

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And the Hereafter has its virtue.

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And he kept company with this world
like a worshipper, fasting and praying.

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The deluded one is he whom
this world has engrossed.

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He kept company with it like cattle,
and clung to it like a lovesick man.

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The successful among Allah's servants
knows the worth of this world.

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He enjoys what Allah made lawful
from it, not attaching his heart to it.

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Rather, he attaches his heart
to the Hereafter.

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So he makes use of this world
in fasting and night prayer.

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And by worshiping
the Most Merciful ﷻ.

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The seventh point:
Allah's protection of His close servants.

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Whoever is mindful of Allah,
Allah ﷻ will preserve him.

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Whoever guards Allah's religion,
Allah ﷻ will preserve him.

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By Allah, however the schemers
plot against him.

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And however many his opponents are,
he is preserved by Allah's protection.

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Nothing happens to him
except that there is good in it for him.

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Whoever draws near to Allah
through His obligations.

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and whatever voluntary deeds he can,
Allah preserves and guides him.

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When the People of the Cave
withdrew from their people.

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fleeing for their tawhid
and for their religion.

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Allah preserved them wondrously.

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He preserved their bodies
in their place.

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The cave entrance faced
a wondrous direction.

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So the sun did not enter it
throughout the whole time.

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So its heat did not harm them.

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Rather, at sunrise,
the sun inclined away from their cave.

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That is, it inclines away from
their cave toward the right.

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And when it sets, it strikes them.

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That is, it strikes their bodies
according to the stronger scholarly view.

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Because some exegetes explained
the word differently.

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Like the sun turning away from them
meaning it inclines away from them.

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But the stronger view is that at sunset
it strikes their bodies.

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So they could benefit from it.

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And despite that, they were in a
spacious place.

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Inside the cave, shaded and airy.

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This was Allah's protection for them:
His protection of their bodies there.

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And Allah ﷻ also kept turning
them to the right and to the left.

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Though they were asleep,
Allah kept turning them.

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So the earth would not consume
their bodies.

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So blood would keep circulating
in their bodies. It had two benefits.

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The first benefit was so the earth
would not consume the body touching it.

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For if it remained.

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The body remaining on the ground,
the earth would eat it from that side.

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The second reason is so that blood
keeps circulating in their bodies.

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For if they stayed on one side
for all that time.

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the upper part of their bodies
would be drained of blood.

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And blood is life for the body.

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This is what modern medicine
has discovered.

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in preserving the bodies
of the unconscious.

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This concerns preserving their bodies
by place and by what was done.

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And He protected them from their
enemies and predatory animals.

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For they were in a cave on a mountain,
where predatory animals could reach them.

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So He protected them by two great means.

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The first was that He placed
terror in their appearance.

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for whoever looked at them,
and it terrified him.

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So he would not try to reach them,
since whoever looked at them.

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You would think them awake.

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This was because their eyes were open,
while they slept in that state.

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Moreover, Allah cast awe upon them.

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If anyone looked upon them,
he would flee in terror.

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nor even think of entering the cave.

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And secondly, He made their dog
sleep as they did.

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00:14:28,100 --> 00:14:30,080
And this is the preferred view
among the commentators.

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Namely, it slept like them
for that long period.

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But it seemed awake and alert.

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It had its forelegs outstretched
at the entrance.

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as an alert guard dog does.

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And it was said al-wasid
means the cave entrance.

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So in that posture it was
by the cave entrance.

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And it was also said al-wasid
means the side of their courtyard.

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In this there was protection for them
from enemies.

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For if an enemy or a wild beast
came near them and saw the dog.

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Seeing it in that posture
would alarm him.

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and frighten him. Glory be
to Him who protects His allies.

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Allah ﷻ—how can one who obeys
Him fear an enemy opposing him for it?

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If you obey Allah, be secure.

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Allah will bring you only good.

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Allah ﷻ says.

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“And you would see the sun,
when it rose, veer right of their cave.

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And when it set, it passed them
by on the left.

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While they were
in an open space within it.

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That was from the signs of Allah.
Whomever Allah guides is guided.

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And whomever He leaves astray,
you will find no protecting guide.”

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“And you would think them awake,
though they were asleep.

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And We turned them
to the right and to the left.

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And their dog stretched out
its forelegs at the entrance.

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Had you looked upon them,
you would have fled from them.

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And been filled
with terror of them.”

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So be with Allah.
Be with Allah, and do not worry.

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Please Allah; do not fear.
Be mindful of Allah; He will guard you.

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From this, a medical benefit
is derived.

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00:17:01,060 --> 00:17:09,280
It is that sunlight on the human body
in the evening at sunset is better.

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And less harmful than earlier
exposure.

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Because for the People of the Cave,
the sun turns away at sunrise.

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It does not strike them,
but stays around them, benefiting them.

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Before sunset, it strikes their bodies.
Per the stronger view among commentators.

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Our Shaykh, Shaykh Ibn Uthaymeen RH,
was among those who preferred this.

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So a person's benefit from the sun
is that it be around him.

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And that it enter his place
throughout the day.

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When possible.

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And that it strike his body
near sunset.

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00:18:14,628 --> 00:18:19,308
Meaning: before sunset,
at the end of the day.

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The eighth point.

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00:18:30,008 --> 00:18:34,968
It is not worship to leave
the good things of worldly life.

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00:18:36,608 --> 00:18:41,108
It is not worship to forgo
the good things of worldly life.

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00:18:42,328 --> 00:18:49,408
And there is no blame on one who
chooses the best for himself.

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00:18:49,808 --> 00:18:58,348
The best worldly things, without
extravagance or arrogance.

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00:18:59,288 --> 00:19:03,488
Blame lies only in extravagance
and arrogance.

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00:19:04,988 --> 00:19:09,948
So whoever is free from
extravagance and arrogance.

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00:19:11,248 --> 00:19:17,928
There is no blame on him for
choosing the best worldly things.

190
00:19:18,788 --> 00:19:24,764
So he chooses, from every lawful
thing, the purest and best for him.

191
00:19:24,848 --> 00:19:31,008
In clothing, in food, in transport,
and the like.

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00:19:32,248 --> 00:19:34,908
Allah ﷻ says in verse nineteen.

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00:19:36,008 --> 00:19:39,928
"Your Lord knows best how long
you have remained," they said.

194
00:19:40,568 --> 00:19:45,824
"So send one of you with this
silver coin of yours to the city."

195
00:19:45,908 --> 00:19:51,108
"Let him see which food is purest."

196
00:19:51,208 --> 00:19:53,804
"Then let him bring you
provision from it."

197
00:19:53,888 --> 00:19:59,508
"Let him be discreet, and let
no one be aware of you."

198
00:20:01,448 --> 00:20:04,668
The point in Allah ﷻ's words
is that they said.

199
00:20:05,348 --> 00:20:09,588
"Let him see which food is purest."

200
00:20:10,828 --> 00:20:13,368
So they wanted the purest food.

201
00:20:16,888 --> 00:20:21,668
This indicates the established
and well-settled principle.

202
00:20:24,008 --> 00:20:30,978
Ninth point: The danger of speaking
on Allah's religion without knowledge.

203
00:20:32,628 --> 00:20:36,768
Whether by making things lawful
or forbidden, or otherwise.

204
00:20:38,508 --> 00:20:41,368
For that is lying about Allah.

205
00:20:44,948 --> 00:20:53,068
It is lying about Allah to know
what is lawful and say it is forbidden.

206
00:20:55,068 --> 00:21:01,348
Or to know what is forbidden
and call it lawful for personal desire.

207
00:21:02,628 --> 00:21:09,028
More vile still is that a person knows,
yet says the opposite of what he knows.

208
00:21:11,008 --> 00:21:16,208
For a desire within himself,
or for some worldly matter.

209
00:21:17,528 --> 00:21:23,268
And among lies against Allah is
to not know, then speak without knowledge.

210
00:21:26,728 --> 00:21:31,988
So you dare to issue a fatwa
and dare to pass judgment.

211
00:21:32,748 --> 00:21:35,808
And say, "This is lawful,"
though you have no knowledge.

212
00:21:36,908 --> 00:21:43,734
Or you say, "This is unlawful," when
you have no knowledge.

213
00:21:43,818 --> 00:21:49,748
as Allah ﷻ said: "And do not say
what your tongues falsely assert."

214
00:21:50,648 --> 00:21:56,024
"This is lawful and this is unlawful,"
to invent falsehood about Allah ﷻ."

215
00:21:56,108 --> 00:22:00,568
And lying about them brings many evils.

216
00:22:03,068 --> 00:22:09,708
The higher the rank of the one lied
against, the uglier the lie.

217
00:22:11,988 --> 00:22:17,288
Lying about scholars is not like
lying about ordinary people.

218
00:22:19,608 --> 00:22:24,848
So lying about scholars is more unjust
and more heinous.

219
00:22:26,348 --> 00:22:33,164
How badly we need, in this time,
to establish this principle.

220
00:22:33,248 --> 00:22:36,318
To reiterate it, repeat it, and spread it.

221
00:22:38,028 --> 00:22:43,488
For we live in a time when people find
it easy to lie about rulers.

222
00:22:46,168 --> 00:22:48,108
And it is easy to lie about scholars.

223
00:22:49,588 --> 00:22:57,128
In fact, many misguided people think
lying about rulers is religion.

224
00:22:59,868 --> 00:23:04,808
They draw near to Allah
by lying about those in authority.

225
00:23:08,448 --> 00:23:10,448
Likewise, lying about scholars.

226
00:23:13,708 --> 00:23:20,988
Lying about scholars is by
attributing to them what is not in them.

227
00:23:22,908 --> 00:23:26,208
By attributing to them what isn't true.

228
00:23:29,128 --> 00:23:34,958
Or by attributing sayings to them
that are not theirs.

229
00:23:39,368 --> 00:23:44,648
Some say, 'This scholar has such
and such,' but he is innocent of it.

230
00:23:46,388 --> 00:23:51,788
That is a lie against him.
Some do this to push what they want.

231
00:23:52,508 --> 00:23:59,714
They say it is Shaykh Ibn Baz RH's
view, though he never said it.

232
00:23:59,798 --> 00:24:02,844
Or they say it is Shaykh al-
Albani's or Shaykh Muqbil's view.

233
00:24:02,928 --> 00:24:10,408
Or our senior shaykhs' view, or the like.
They did not say it. A lie on them.

234
00:24:12,148 --> 00:24:21,878
How did we derive this point?
From Surah al-Kahf.

235
00:24:22,918 --> 00:24:25,278
We derived this from Allah ﷻ's words.

236
00:24:25,978 --> 00:24:29,938
"Who is more unjust than one who
fabricates a lie about Allah ﷻ?"

237
00:24:31,338 --> 00:24:34,358
Shaykh Ibn Uthaymin RH said.

238
00:24:34,518 --> 00:24:40,634
If you lied about a person,
that would be injustice.

239
00:24:40,718 --> 00:24:42,948
Lying about any human being
is injustice.

240
00:24:44,538 --> 00:24:47,758
And if it were about someone
higher than him.

241
00:24:48,678 --> 00:24:52,338
That would be more unjust
than the first.

242
00:24:54,798 --> 00:25:01,718
So if you invent a lie
against Allah ﷻ, none is more unjust.

243
00:25:03,718 --> 00:25:09,198
The shaykh derived this from the fact
that it is lying about Allah ﷻ.

244
00:25:09,518 --> 00:25:11,978
It is the worst fabrication
and the gravest lie.

245
00:25:14,198 --> 00:25:24,298
So he says: the higher the person's rank,
the greater the injustice.

246
00:25:26,918 --> 00:25:35,778
So the most unjust and gravest lie
is lying about Allah ﷻ.

247
00:25:37,338 --> 00:25:41,218
This is very useful.

248
00:25:43,578 --> 00:25:50,638
The eleventh point:
We believe and are certain.

249
00:25:52,358 --> 00:25:58,558
Allah willed and decreed
that some people are guided.

250
00:26:00,138 --> 00:26:01,678
And some are astray.

251
00:26:06,118 --> 00:26:09,398
And all of Allah's judgment is just.

252
00:26:12,138 --> 00:26:16,618
For Allah does not wrong people
in the least.

253
00:26:17,378 --> 00:26:21,074
By Allah, then by Allah, then by Allah.

254
00:26:21,158 --> 00:26:30,038
If Allah ﷻ punished all people,
He would not be unjust to them.

255
00:26:34,478 --> 00:26:40,958
So His decreeing that one goes astray
contains no injustice.

256
00:26:42,078 --> 00:26:45,398
Brothers, this is one of the most
beneficial rules of divine decree.

257
00:26:46,838 --> 00:26:51,338
Be certain that Allah
does not wrong people at all.

258
00:26:52,938 --> 00:26:56,858
Understand divine decree
in light of this rule.

259
00:26:58,798 --> 00:27:03,958
Allah ﷻ does not wrong people
in the least.

260
00:27:05,178 --> 00:27:11,394
Therefore, though we are certain
that Allah willed and decreed.

261
00:27:11,478 --> 00:27:15,698
Some people are guided,
and some are astray.

262
00:27:16,298 --> 00:27:19,198
We are certain
there is no injustice in it.

263
00:27:20,878 --> 00:27:25,678
And we are certain
there is wisdom in it.

264
00:27:27,838 --> 00:27:34,398
And we are content with Allah's
decree, content with Allah's decree.

265
00:27:35,938 --> 00:27:42,238
Yet despite that, what is required
of us by the Sharia.

266
00:27:43,998 --> 00:27:47,538
is that we enjoin good properly.

267
00:27:50,618 --> 00:27:53,978
and forbid evil without doing evil.

268
00:27:55,458 --> 00:28:00,358
This is a fine guideline
for enjoining good and forbidding evil.

269
00:28:03,358 --> 00:28:06,138
Enjoining good must be done properly.

270
00:28:08,278 --> 00:28:11,618
And forbidding evil must not be evil.

271
00:28:13,558 --> 00:28:16,978
This is required of us by the Sharia,
while we remain certain.

272
00:28:17,898 --> 00:28:20,878
that Allah willed whoever
went astray to stray.

273
00:28:21,738 --> 00:28:25,558
that we enjoin good and forbid evil.

274
00:28:25,678 --> 00:28:32,498
and strive to guide whoever we see
astray to guidance.

275
00:28:36,718 --> 00:28:42,278
For we do not know what was decreed
for him: remain astray or be guided?

276
00:28:43,698 --> 00:28:47,038
So our duty is to strive.

277
00:28:48,318 --> 00:28:54,258
to guide whoever we see astray
to the path of guidance.

278
00:28:55,518 --> 00:28:58,218
Allah Most High said in verse seventeen.

279
00:28:59,018 --> 00:29:01,558
"Whoever Allah guides is rightly
guided."

280
00:29:02,398 --> 00:29:09,158
"But whoever He leaves astray,
you will never find him a guiding ally."

281
00:29:11,868 --> 00:29:15,178
Scholars also derived from this.

282
00:29:16,538 --> 00:29:20,578
That guidance is sought only from Allah.

283
00:29:22,598 --> 00:29:24,298
By turning to Allah's Book.

284
00:29:25,658 --> 00:29:30,198
And to the Sunnah of Allah's Messenger ﷺ
and supplication.

285
00:29:31,838 --> 00:29:34,398
Whoever wants guidance must do this.

286
00:29:35,458 --> 00:29:38,698
He must turn to the Quran
and be guided by what is in it.

287
00:29:39,858 --> 00:29:44,344
And turn to the Sunnah of
the master of Adnan's offspring ﷺ.

288
00:29:44,428 --> 00:29:50,154
And be guided by it, and increase
in supplication and humility,

289
00:29:50,238 --> 00:29:55,378
Asking Allah ﷻ to guide him.

290
00:29:57,418 --> 00:29:59,478
The twelfth point.

291
00:30:00,998 --> 00:30:03,218
The sleeper has no action.

292
00:30:04,738 --> 00:30:07,738
And he is not held accountable
for any deed or speech.

293
00:30:09,278 --> 00:30:13,198
Brothers, no action is attributed
to the sleeper.

294
00:30:14,418 --> 00:30:16,458
Nor is any speech attributed to him.

295
00:30:17,958 --> 00:30:21,598
Nor is he held accountable
for word or deed.

296
00:30:22,978 --> 00:30:33,773
For example, if a woman spoke
while asleep beside her husband.

297
00:30:34,474 --> 00:30:36,994
that she loved a certain man.

298
00:30:39,954 --> 00:30:44,644
A man may be asleep beside
his wife, or awake as she sleeps.

299
00:30:45,554 --> 00:30:52,570
and she says she loves so-and-so,
and he hears it.

300
00:30:52,654 --> 00:30:57,253
then he has no right to
attribute that to her.

301
00:30:58,534 --> 00:31:01,894
Nor may he hold her
accountable for it.

302
00:31:03,834 --> 00:31:10,394
And if a man divorced in his sleep,
even mentioning his wife's name.

303
00:31:12,434 --> 00:31:17,434
If, while asleep, he kept saying,
"So-and-so is divorced."

304
00:31:18,494 --> 00:31:21,054
his divorce does not count,
by scholarly consensus.

305
00:31:22,914 --> 00:31:26,814
Even if he admitted
something against himself.

306
00:31:30,694 --> 00:31:36,490
He is not held accountable for it.
That is not even evidence.

307
00:31:36,574 --> 00:31:42,154
For example, brothers, if a person
was sued in court.

308
00:31:43,334 --> 00:31:48,614
that he owed such-and-such.
Then he fell asleep.

309
00:31:51,194 --> 00:31:58,454
Asleep, he admitted someone was
owed such-and-such; a thousand heard.

310
00:32:02,034 --> 00:32:08,654
He is not held accountable
for that admission; his words are void.

311
00:32:10,514 --> 00:32:13,854
Allah ﷻ said:
"And We turned them."

312
00:32:15,674 --> 00:32:23,294
So the act is not attributed
to them, nor was it, for they slept.

313
00:32:25,054 --> 00:32:32,470
The One who turns them is Allah ﷻ,
by His command ﷻ.

314
00:32:32,554 --> 00:32:36,994
That shows this great principle.

315
00:32:41,294 --> 00:32:43,014
The thirteenth reflection.

316
00:32:45,654 --> 00:32:49,414
It is prudent and wise

317
00:32:50,654 --> 00:32:56,474
for a person to be keen on
concealment when afraid.

318
00:33:00,114 --> 00:33:06,214
As when he fears
an enemy or an envier.

319
00:33:09,294 --> 00:33:11,394
That also includes fear
of the evil eye.

320
00:33:13,294 --> 00:33:20,954
For that is wisdom and prudence,
indeed what the religion requires.

321
00:33:23,894 --> 00:33:25,954
A person should keep it hidden
and not spread it.

322
00:33:29,094 --> 00:33:33,474
Allah ﷻ said in verses
nineteen and twenty.

323
00:33:34,994 --> 00:33:41,674
"So let him be careful,
and let no one be aware of you."

324
00:33:42,894 --> 00:33:46,574
"Indeed, if they learn of you,
they will stone you."

325
00:33:47,274 --> 00:33:53,554
Or return you to their religion,
and never will you succeed—ever."

326
00:33:54,294 --> 00:33:59,334
So, when these youths feared
for their religion.

327
00:34:00,714 --> 00:34:06,474
and for themselves when they awoke,
they sent their agent.

328
00:34:07,574 --> 00:34:14,354
to buy with their silver coins
the purest food for them.

329
00:34:14,934 --> 00:34:19,574
that he finds. They said,
Let him be discreet.

330
00:34:22,294 --> 00:34:29,414
Be discreet means: keep hidden
and act secretly.

331
00:34:31,394 --> 00:34:34,794
so that the enemies do not discover him.

332
00:34:38,974 --> 00:34:46,914
Believers are wisely instructed
to keep things concealed when afraid.

333
00:34:48,794 --> 00:34:55,074
How greatly we need to grasp
this principle in this age.

334
00:34:56,614 --> 00:35:04,294
when publicizing blessings
to everyone without benefit is common.

335
00:35:06,854 --> 00:35:10,394
We find many women and many men.

336
00:35:11,614 --> 00:35:16,014
who photograph what is in their homes
and photograph their children.

337
00:35:18,094 --> 00:35:25,314
and photograph their car
and post it for all to see.

338
00:35:29,994 --> 00:35:32,084
And people are not all the same.

339
00:35:33,674 --> 00:35:39,634
Rather, some of them are envious.
And the envier casts the evil eye.

340
00:35:41,354 --> 00:35:47,454
And some are admirers who do not
mention Allah ﷻ when amazed.

341
00:35:50,794 --> 00:35:55,434
Admiration without mentioning Allah ﷻ.

342
00:35:57,854 --> 00:35:59,794
causes affliction by the evil eye.

343
00:36:02,294 --> 00:36:06,274
How many people have brought
affliction upon themselves.

344
00:36:07,714 --> 00:36:12,594
and upon their offspring
and their families as well.

345
00:36:14,534 --> 00:36:20,354
because of failing to hide it
and spreading such things.

346
00:36:22,394 --> 00:36:31,606
with no sound benefit
sought by sensible people. And I said.

347
00:36:31,746 --> 00:36:35,966
Many times over, it is not
permissible for a father.

348
00:36:37,046 --> 00:36:41,526
or a mother to photograph
a son or a daughter.

349
00:36:43,706 --> 00:36:45,756
and post it before everyone.

350
00:36:47,726 --> 00:36:56,986
Because in reality, this leads
to two harms, or one of them.

351
00:36:58,486 --> 00:37:06,566
One harm is bringing the evil eye.
And the evil eye is real and severe.

352
00:37:09,426 --> 00:37:14,986
We know this from many stories
about it in real life.

353
00:37:17,366 --> 00:37:27,826
The second harm is that one may
photograph a boy or girl in a funny pose.

354
00:37:29,086 --> 00:37:32,846
or in a degrading pose and post it.

355
00:37:34,426 --> 00:37:36,786
to get likes.

356
00:37:41,466 --> 00:37:48,486
Then the child grows up,
and that posted image stays and harms him.

357
00:37:50,006 --> 00:37:53,466
later in life, when he understands.
This is not permissible.

358
00:37:54,226 --> 00:37:56,146
Children are a trust with us.

359
00:37:57,706 --> 00:38:03,046
Parents must do what is best
for children.

360
00:38:04,566 --> 00:38:11,206
Parents' guardianship over children
is not based on personal whim.

361
00:38:14,446 --> 00:38:18,206
Rather, it is a guardianship
that requires the best to be done.

362
00:38:20,946 --> 00:38:27,566
I have said repeatedly
that one part of this is choosing names.

363
00:38:30,226 --> 00:38:36,206
So neither father nor mother should
choose a name just to please themselves.

364
00:38:38,586 --> 00:38:41,606
Rather, they should consider
the child's best interest.

365
00:38:42,426 --> 00:38:45,906
Is this name suitable for him?

366
00:38:48,646 --> 00:38:52,786
that will not harm him
or expose him to ridicule, and such.

367
00:38:57,586 --> 00:39:01,906
This is one result
of this point.

368
00:39:03,446 --> 00:39:10,586
I mean that parents must fear
Allah in how they deal with children.

369
00:39:13,486 --> 00:39:21,986
and be certain their duty is
to do what is best and avoid wrongdoing.

370
00:39:26,086 --> 00:39:27,766
The fourteenth reflection.

371
00:39:31,186 --> 00:39:36,546
A seeker of knowledge—indeed
any Muslim in general.

372
00:39:38,006 --> 00:39:43,366
should not dispute or argue
except with knowledge.

373
00:39:44,926 --> 00:39:47,666
And only where there is benefit.

374
00:39:50,446 --> 00:39:56,366
If not, he remains silent.
This is the Sharia standard.

375
00:40:01,266 --> 00:40:05,926
A seeker of knowledge does not
argue in scholarly matters.

376
00:40:06,806 --> 00:40:10,006
Nor does he dispute except
with knowledge.

377
00:40:12,186 --> 00:40:18,382
provided such argument offers
some hoped-for benefit.

378
00:40:18,466 --> 00:40:22,222
Whether that benefit occurs
is known to Allah.

379
00:40:22,306 --> 00:40:25,906
But there should be
hoped-for benefit.

380
00:40:28,286 --> 00:40:32,386
And likewise any Muslim.
Even in worldly matters.

381
00:40:34,106 --> 00:40:40,246
does not dispute, argue,
or discuss except with knowledge.

382
00:40:41,826 --> 00:40:45,816
And where there is benefit.
Otherwise, he remains silent.

383
00:40:47,446 --> 00:40:52,112
This is also included in the saying
of the Prophet ﷺ.

384
00:40:52,196 --> 00:40:57,126
“Whoever believes in Allah ﷻ
and the Last Day, let him speak good.”

385
00:40:58,126 --> 00:41:02,786
“or let him be silent.”
Let him speak good, or be silent.

386
00:41:02,875 --> 00:41:05,766
This is the universal legal rule
for speech.

387
00:41:07,426 --> 00:41:12,746
Weigh it before you speak.
If it is good, then speak.

388
00:41:14,266 --> 00:41:16,986
Otherwise, the default is silence.

389
00:41:18,666 --> 00:41:21,826
Allah ﷻ says in verse 22.

390
00:41:23,526 --> 00:41:30,206
“Say, ‘My Lord knows best
their number; only a few know them.’

391
00:41:31,286 --> 00:41:36,106
“So do not argue about them
except with clear argument.”

392
00:41:36,226 --> 00:41:39,806
“And do not ask anyone among
them about them.”

393
00:41:40,846 --> 00:41:42,846
Meaning: do not argue about them.

394
00:41:44,626 --> 00:41:47,306
Except with argument based
on knowledge.

395
00:41:48,846 --> 00:41:52,636
And there should also be
benefit in it.

396
00:41:53,506 --> 00:41:56,316
The fifteenth point
is connected to this.

397
00:41:58,726 --> 00:42:03,566
Avoiding argument
about what is unnecessary

398
00:42:04,386 --> 00:42:10,766
or has no great benefit in it.
That brings hearts together more.

399
00:42:11,846 --> 00:42:16,526
It is more restful for souls
and better for life.

400
00:42:18,686 --> 00:42:26,706
A person who argues over everything
without any standard troubles himself.

401
00:42:28,906 --> 00:42:37,714
It brings worries into his heart
and ruins his life as well.

402
00:42:39,294 --> 00:42:50,554
Most people's anxiety and problems
come from needless argument.

403
00:42:51,314 --> 00:42:57,414
Or from persisting
in needless arguments.

404
00:42:58,554 --> 00:43:05,794
No benefit warrants it,
even in the home.

405
00:43:07,813 --> 00:43:14,014
Sometimes a husband opens a topic
for discussion with his wife.

406
00:43:15,454 --> 00:43:21,014
There is no need for it.
So the outcome is discord.

407
00:43:22,874 --> 00:43:28,814
Sometimes there is an argument
over something beneficial.

408
00:43:31,974 --> 00:43:35,014
Then one goes too far in it.

409
00:43:38,814 --> 00:43:46,234
One goes too far in what stems
from it until it leads to ruin.

410
00:43:47,344 --> 00:43:55,834
How many, many wives have made
themselves and their husbands miserable.

411
00:43:56,954 --> 00:44:03,714
By entering a needless discussion
until life turned bitter.

412
00:44:05,254 --> 00:44:08,314
And many a husband
has done the same.

413
00:44:10,174 --> 00:44:16,654
It is better for a person
not to argue.

414
00:44:19,134 --> 00:44:25,994
Nor dispute except when needed
and only as much as needed.

415
00:44:28,394 --> 00:44:31,214
provided its benefit is clear.

416
00:44:32,714 --> 00:44:36,234
If no benefit is clear, it is left.

417
00:44:37,554 --> 00:44:44,514
How beautiful this is!
Yes, it is ideal, but possible.

418
00:44:46,634 --> 00:44:50,014
Applying it is hard, but possible.

419
00:44:53,334 --> 00:44:57,614
A person can apply it
with his brothers and friends.

420
00:44:58,504 --> 00:45:00,654
with his colleagues and his family.

421
00:45:02,854 --> 00:45:06,310
Even if that is difficult.

422
00:45:06,394 --> 00:45:10,054
For it is one of the hardest
things for a person.

423
00:45:10,194 --> 00:45:13,864
to hold his tongue back
from speaking.

424
00:45:14,374 --> 00:45:18,774
especially when there is some provocation.

425
00:45:20,054 --> 00:45:25,204
But whoever trains himself
in something will master it.

426
00:45:26,794 --> 00:45:29,994
For forbearance is acquired by practice.

427
00:45:33,114 --> 00:45:37,714
And this is a great, precious benefit.

428
00:45:39,954 --> 00:45:41,654
The sixteenth point.

429
00:45:44,574 --> 00:45:50,614
Whoever is not known for
knowledge based on evidence.

430
00:45:51,974 --> 00:45:56,814
Such a person should not be
turned to or asked for fatwas.

431
00:45:57,874 --> 00:46:03,694
Even if his speech is beautiful
and impresses people.

432
00:46:07,614 --> 00:46:13,074
Some people appear on television
and speak for an hour.

433
00:46:15,234 --> 00:46:20,934
His speech may be beautiful
and impress the viewers.

434
00:46:22,434 --> 00:46:28,354
But you do not know him for knowledge
nor find knowledge in his words.

435
00:46:29,954 --> 00:46:35,634
Rather, in most cases
it produces only doubt.

436
00:46:37,474 --> 00:46:42,434
And he says many evil things.
This is a clear reality.

437
00:46:44,734 --> 00:46:49,254
Someone like this should not be consulted.

438
00:46:51,134 --> 00:46:53,174
Nor may fatwas be sought from him.

439
00:46:59,454 --> 00:47:06,334
Allah ﷻ said:
"Do not ask any of them about them."

440
00:47:08,054 --> 00:47:12,854
And 'anyone' here is indefinite
in a prohibition, so it is general.

441
00:47:15,614 --> 00:47:22,114
So whoever is not known for
knowledge, nor learning from scholars.

442
00:47:24,474 --> 00:47:27,414
Nor for adhering to evidence.

443
00:47:29,654 --> 00:47:34,294
So it is not permissible to refer
to him in the religion of Allah ﷻ.

444
00:47:36,634 --> 00:47:44,674
The seventeenth point: The servant's
future actions.

445
00:47:47,454 --> 00:47:52,334
If actual occurrence is intended.

446
00:47:53,554 --> 00:47:57,094
They must be ascribed
to Allah's will.

447
00:47:59,314 --> 00:48:05,694
A servant's future actions,
if occurrence is intended.

448
00:48:06,194 --> 00:48:11,674
It must necessarily be ascribed
to Allah's will.

449
00:48:12,814 --> 00:48:17,794
For it is unseen,
hidden from the servant.

450
00:48:18,994 --> 00:48:21,674
It may happen,
and it may not happen.

451
00:48:23,734 --> 00:48:28,274
By Allah's will, matters are eased.

452
00:48:29,454 --> 00:48:34,214
Matters are eased,
and blessing is attained.

453
00:48:36,174 --> 00:48:45,486
When saying it, he recalls
his reliance on Allah and seeking His aid.

454
00:48:47,486 --> 00:48:56,126
Why say 'If Allah wills' about
future acts meant to occur?

455
00:48:57,566 --> 00:49:02,945
First: ascribing the matter to Allah,
because occurrence is unseen.

456
00:49:04,846 --> 00:49:06,886
And the servant does not know
if it will happen or not.

457
00:49:09,146 --> 00:49:13,426
Second: by mentioning Allah's will.

458
00:49:13,586 --> 00:49:17,295
The good a person wants is facilitated.

459
00:49:19,666 --> 00:49:26,566
Third: mentioning Allah's will
brings blessing.

460
00:49:29,106 --> 00:49:35,402
Fourth: mentioning Allah's will
is a reminder.

461
00:49:35,486 --> 00:49:40,446
To rely on Allah
in this act.

462
00:49:41,906 --> 00:49:45,326
And to seek help from Allah ﷻ
in this act.

463
00:49:46,466 --> 00:49:49,966
This is if actual occurrence is intended.

464
00:49:51,596 --> 00:49:55,766
Pay attention: this is a very
valuable fiqh and scholarly point.

465
00:49:57,746 --> 00:50:03,546
But if it is meant to report
what a person has resolved upon.

466
00:50:03,646 --> 00:50:10,366
That he is informing of his resolve.
Not of actual occurrence.

467
00:50:13,466 --> 00:50:18,166
then it is not necessary
to qualify it with Allah's will.

468
00:50:19,586 --> 00:50:22,166
because the resolve already exists.

469
00:50:24,926 --> 00:50:30,126
The resolve exists now.
As if someone said to you.

470
00:50:30,266 --> 00:50:34,666
Will you visit me tomorrow?

471
00:50:37,026 --> 00:50:41,046
while you are determined
to visit him tomorrow.

472
00:50:44,566 --> 00:50:46,726
and you want to tell him
of your resolve.

473
00:50:48,226 --> 00:50:52,746
You need not say, "I'll visit you
tomorrow, if Allah wills." Not required.

474
00:50:54,466 --> 00:50:58,466
Rather, you may say, "I'll visit you
tomorrow, if Allah wills."

475
00:50:59,266 --> 00:51:01,886
And you may say, "I'll visit you
tomorrow."

476
00:51:03,426 --> 00:51:10,066
Because you are now speaking
of your intent, not its occurrence.

477
00:51:13,966 --> 00:51:21,846
If your purpose is to speak of
the resolve you now have.

478
00:51:22,806 --> 00:51:27,786
to let your listener know
that you intend it.

479
00:51:28,606 --> 00:51:32,666
then you need not link the act
to Allah's will.

480
00:51:33,686 --> 00:51:37,866
But if your purpose is to speak
of its actual occurrence.

481
00:51:40,666 --> 00:51:47,906
then it must necessarily
be tied to Allah's will.

482
00:51:49,686 --> 00:51:54,386
Because you do not know
what will happen and what will not.

483
00:51:57,966 --> 00:52:04,686
If we know the reason for
requiring mention of Allah's will.

484
00:52:05,586 --> 00:52:08,766
when speaking with intent
that it will happen.

485
00:52:09,926 --> 00:52:14,286
It is that this is unseen,
not yet occurring now.

486
00:52:15,386 --> 00:52:17,766
And Allah knows whether it
will happen or not.

487
00:52:19,586 --> 00:52:20,706
And the reason.

488
00:52:22,086 --> 00:52:28,146
The reason it is not required
to qualify the act with 'if Allah wills'.

489
00:52:29,166 --> 00:52:31,726
when speaking of one's intention.

490
00:52:32,646 --> 00:52:36,106
Because the intention exists now.

491
00:52:37,426 --> 00:52:43,546
So you are speaking of a reality
and of something present.

492
00:52:45,246 --> 00:52:50,026
Our shaykh, Shaykh Ibn Uthaymeen RH

493
00:52:50,126 --> 00:52:56,126
in his Tafsir of Surah al-Kahf.
Allah ﷻ said.

494
00:52:57,586 --> 00:53:03,522
“Never say of anything,
‘I will do that tomorrow.’”

495
00:53:03,606 --> 00:53:09,442
“except if Allah wills.”
“And remember your Lord when you forget.”

496
00:53:09,526 --> 00:53:15,826
“And say, ‘Perhaps my Lord will
guide me to better guidance than this.’”

497
00:53:18,926 --> 00:53:21,006
The eighteenth point.

498
00:53:22,806 --> 00:53:30,146
Remembering Allah is a cure
for forgetfulness and dispels it.

499
00:53:33,466 --> 00:53:41,986
Thus, one cure for forgetfulness
is remembering Allah often.

500
00:53:42,086 --> 00:53:44,666
And reading the Qur'an often.

501
00:53:47,966 --> 00:53:55,326
Whoever complains of frequent
forgetfulness should remember Allah often.

502
00:53:56,846 --> 00:53:59,426
And recite the Quran often.

503
00:54:00,446 --> 00:54:02,386
For this clears the mind.

504
00:54:05,406 --> 00:54:08,446
And drives away forgetfulness.

505
00:54:09,426 --> 00:54:12,222
Therefore, O brothers, this is part of
the wisdom of the Sharia.

506
00:54:12,306 --> 00:54:15,266
It was prescribed for the follower.

507
00:54:16,746 --> 00:54:20,396
If the imam forgets, say,
'Subhan Allah.'

508
00:54:22,246 --> 00:54:29,266
It is prescribed for the follower
if the imam forgets, to say Subhan Allah.

509
00:54:29,366 --> 00:54:33,226
Why was this very phrase prescribed?

510
00:54:36,246 --> 00:54:42,606
Because 'Subhan Allah' is among
the highest and noblest remembrance.

511
00:54:44,786 --> 00:54:48,766
That may be a reason
for the imam to remember.

512
00:54:51,046 --> 00:54:56,746
Meaning: the follower's 'Subhan Allah'
alerts the imam that he forgot.

513
00:54:59,466 --> 00:55:07,646
This remembrance may cause the imam
to notice exactly what he forgot.

514
00:55:09,786 --> 00:55:13,686
Because remembrance of Allah
dispels forgetfulness.

515
00:55:15,486 --> 00:55:21,185
As Allah said, as we heard:
"And remember your Lord when you forget."

516
00:55:22,546 --> 00:55:30,786
"And say, 'Perhaps my Lord will guide me
to what is nearer to guidance than this.'"

517
00:55:32,846 --> 00:55:36,966
Perhaps we should stop at this point
to keep to the allotted time.

518
00:55:38,426 --> 00:55:43,226
And we will continue after
Maghrib prayer, if Allah wills.

519
00:55:43,326 --> 00:55:49,282
And the brothers are requested
to be keen to attend after prayer.

520
00:55:49,366 --> 00:55:53,426
so that we may make the most of the time.
May Allah bless everyone.