Dear brother/sister scrolling through the comments😁 I am praying for your happiness, healing, heavenly bliss come knocking at your door of every goodness Allah sends down! And that soon for all the struggles you’ve shed tears for be replaced for you tears of rain of complete joy!

@nasudsy5485

2 жыл бұрын

Jzk sister and same for you in sha Allah ameen 🤲🙂

@Sunflowersarepretty

Жыл бұрын

Ayyy I feel blessed reading this comment. It's like a getting a free ice cream when we you were not expecting it. Ahh jazakallah for such a dua. I pray the same for you dear brother/sister.

@usapride3253

Жыл бұрын

Allahuma Aameen

وعليكم السلام ورحمة الله وبركاته

Barakalahu fik

I shall be eagerly waiting for the next episode regarding predestination. This point really confuses and worries me. May Allah guide me and everyone to the right path. Ameen sum ameen.

@bellah09

2 жыл бұрын

Here's YQ short video on Qadr... kzread.info/dash/bejne/lmaH2auYoLGveaw.html

You are the best and most truthful Shiekh I have seen in entire English speaking world and maybe in the whole world

@Sunflowersarepretty

Жыл бұрын

I agree and just to add to that list of excellent speakers I would also include: Ustadh Nouman and Sheikh Omar Suleiman they're great teachers as well.

Jazakallah shaykh. May Allah place you in the highest of levels of jannah

May Allah Accept your works, and make it a means of acceptance and Guidance for the Ummah!

JazakAllahu Khairan Shaykh for all ur efforts.

جزاك الله خيرا يا شيخ

Jazakallah Khair my dear brother, may Allah forgive us an remove our anxiety of this world and of the hereafter. Ameen

Jazakallahu Khayran Ahsanul Jaza

I have been awaiting this series for a while! Great work

Jazakallah khair Sheikh

Long awaited episode!

Mashallah another great episode.. been waiting ages for this one. May allah reward you for all your efforts!

I‘m missing your library chats 😔

@timshei5199

2 жыл бұрын

I think this is more beneficial than the library chats.

Duas.... Superb...great learning for housebound people too.. Superb

I have always been highly curious about this point regarding Qadr. I am fully aware we have free will but that alone doesn't answer the question. Ultimately I have to accept that it is beyond our wisdom.

Convey message of Islam to all people of the world and to everyone who will come also convey message of Islam to all world leaderse

I’m gonna be honest. The wait is always too long, but worth it nonetheless. Alhamdulillah

Duas from chakwal Jhelum..

Summary(Important Notes) of The Stories of The Prophets- 27. The Story of Adam (Pt 15): The Adamic Covenant Mīthāq Part 1 Personal note: السلام عليكم و رحمة الله و بركاته This is Part-1 of the summary. Part 2 and Part 3 are commented in a different comment as the summary is too long to be commented on in one comment. The other comments are also in this comment box. Apologies for any inconvenience caused. The personal note ends... The word “مِيْثَاق” means a strong binding covenant, a strict treaty that takes place. Allah mentions this in the Qur’an in Surah Al-A’raf, Ayah 172. وَ اِذۡ اَخَذَ رَبُّكَ مِنۡۢ بَنِىۡۤ اٰدَمَ مِنۡ ظُهُوۡرِهِمۡ ذُرِّيَّتَهُمۡ وَ اَشۡهَدَهُمۡ عَلٰٓى اَنۡفُسِهِمۡ​ ۚ اَلَسۡتُ بِرَبِّكُمۡ​ ؕ قَالُوۡا بَلٰى​ ۛۚ شَهِدۡنَا ​ۛۚ اَنۡ تَقُوۡلُوۡا يَوۡمَ الۡقِيٰمَةِ اِنَّا كُنَّا عَنۡ هٰذَا غٰفِلِيۡنَ ۙ‏ And ˹remember˺ when your Lord brought forth from the loins of the children of Adam their descendants and had them testify regarding themselves. ˹Allah asked,˺ “Am I not your Lord?” They replied, “Yes, You are! We testify.” ˹He cautioned,˺ “Now you have no right to say on Judgment Day, ‘We were not aware of this.’ This Ayah is a profound Ayah and has generated a lot of discussion. The philosophers, the Sufi, the followers of narrations of the Sahaba and the Tabiun, all have interpreted this Ayah in different ways. The Ayah is about the Day of Covenant, also called “The Day of Am I not” (يومِ ألَسْتُ). There are many interpretations with regards to this Ayah. Of these, the two main interpretations are - A. This Ayah applies to a particular incident in the life of Adam(AS). This is the Dominant Interpretation of the Scholars of Hadith and Mainstream Scholars of Tafseer who follow the Tafsir bi-al-Ma'thur (going back to narrations of the 1st generations). The incident is that when Adam(AS) returned to this Earth and after Allah accepted his(AS)’s repentance. Allah extracted, from Adam(AS), all of the descendants of Adam(AS) in their spiritual form and He spoke directly to all the children of Adam(AS). Allah said to all the souls “Am I not your Lord?” and the souls responded back “Indeed O Allah you are our Lord.” This incident is called the Covenant that Allah took and so the souls know the Creator and the Lord is Allah. Therefore, there is a perception of this Convenent in all of mankind deep down inside. Hence, this concept is intrinsically linked with another concept called “فِطْرَة” (innate human nature). 2 Terms we need to know: 1. “مِيْثَاق” - Particular incident that took place in the life of Adam(AS). 2. “فِطْرَة” - Type of sensory faculty that is ingrained in all of mankind. Evidences for the 1st interpretation - The Ayah can be interpreted in many ways. A number of Hadiths explain this Ayah in more detail. Of them - 1. The most explicit is a Hadith in Mustadrak ibn Al-Hakim, narrated by Ibn Abbas. The chain that goes to Ibn Abbas is in a little bit of a dispute. Some say it is authentic like Al-Hakim and Al-Albani, others say it is not authentic. Also, there are two versions of this Hadith, one attributing it to the Prophet(SAW) and other just saying “Ibn Abbas said” without the Prophet(SAW) said. So some say the Prophet(SAW) said and the others say the chain is valid upto Ibn Abbas only. And some of those who say it is stopping at Ibn Abbas, even they say that Ibn Abbas would not have said unless he heard it from the Prophet(SAW). The narration is as follows - Ibn Abbas said, “Allah took the “مِيْثَاق” (convenant) from Adam(AS) at the valley of An-Nu’man (valley outside of Makkah very close to ‘Arafa) on the day of ‘Arafa. He extracted from Adam(AS)’s loins every soul that would be created and He scattered and spread them all in front of Himself. He spoke to them directly - Am I not your Lord?.” 2. Anas Ibn Malik reported that the Prophet(SAW) said that Allah would say to the one who was punished the least in the Fire of Hell “If you had everything in the Word would you ransom yourself off.” The man would say “Yes.” Allah will say “But I asked you much less than this when you were in the loins of Adam(AS), I asked that you not to worship any besides me but you insisted on committing Shirk and worshipping others besides me.” (Sahih Muslim) In this Hadith, there is a referrence to Allah speaking to the “loins of Adam(AS)” and that He took a covenant from them but no mention of the extraction of the souls. 3. Umar ibn Khattab(RA) said that he heard the Prophet(SAW) being asked about this Ayah so he(SAW) responded that Allah created Adam(AS) and then rubbed his back with His right hand and caused some of his progeny to appear and He said “These, I created for Jannah and they shall do the deeds of the people of Jannah.” Then He rubbed his back and took out other progeny and said “These, I created for Jahannum and they shall do the deeds of Jahannum.” So someone said, “O Messenger of Allah, what then is the point of doing any deeds?” The Prophet(SAW) said, “If Allah has created someone for Jannah, then He shall use him to do the deeds of the people of Jannah.” And the Hadith goes on. This Hadith reported in Muwatta Imam Malik and Musnad Imam Ahmed. There is a controversy whether it is authentic or does it have a broken chain. Some scholars say it is slightly weak, Al-Albani and others say that it is Hasan(accepted) Hadith. This Hadith mentions Allah extracting souls of the progeny of Adam(AS) from him(AS) but there is no indication of Allah speaking to the souls. There is here a notion of some people going to Jannah and some people going to Jahannum. 4. Famous Hadith of Abu Hurairah - Allah rubbed the back of Adam(AS) and the souls were spread in front of him(AS) and every soul had a light emanating from it. Adam(AS) saw the light emanating from Dawud(AS) and he(AS) said “Who is this?” Allah said “That is your son Dawud(AS)”. And the Hadith goes on. This Hadith mentions the souls being extracted and Adam(AS) seeing all of the souls. 5. Abu Saeed Al-Khudhri reported that the Prophet(SAW) was asked about the permissibility of “العزل” (coitus interruptus) and he(AS) said “It would change for if the child to be decreed to be born was whom Allah has taken the “مِيْثَاق” (convenant) from, and the male gamete fell on a rock, the Ruh(soul) would still be blown into the lady and she would give birth.” (Musnad Imam Ahmed) This Hadith has a reference to a “مِيْثَاق” (convenant) and that Allah spoke to the souls at the time of the “مِيْثَاق” (convenant). 6. Again in Musnad Imam Ahmed, Abu Ad-Darda narrates that the Prophet(SAW) said that Allah created Adam(AS) when He created him(AS). And He hit his right fist/palm and from that, He took all of the progeny that had brightness. He then hit with the left and He took all of the progeny but there was a cloud and a darkness in there. The ones that were bright, He said “These are going to Jannah”. And the ones that were spiritually dark, He said “These are going to Jahannum”. This Hadith indicates the extraction of souls from Adam(AS) and Jannah and Jahannnum being already announced but no conversation is mentioned here. 7. In Sahih Muslim, the Prophet(SAW) said that Allah says “I created my servants all of them pure and then the Shayateen came and diverted them away from their religion.” This is a very indirect reference to Allah creating all of mankind in a pure state. There are many more narrations. At-Tabari, the famous scholar, has compiled over 33 narrations from the Sahaba and the Tabiun from Umar ibn Khattab, Ibn Abbas, Ubay Ibn Ka’b, Mujahid, Jubayr and others. This paints a very clear picture in his Tafseer. Tafseer At-Tabari is explicit that the covenant was an actual physical incident that happened in Adam(AS)’s life after he(AS) came down to Earth. Allah rubbed His hand on the back of Adam(AS) or extracted (by some mechanism) the souls from Adam(AS) near the sacred plains of Arafat on the day of the 9th of Dhul Hijjah. And He extracted all of the souls that will come all the way till Day of Judgement. He addressed them all in one audience directly saying, “Am I not your Lord?” and all the souls collectively responded “Yes, You are our Lord.” It was at this time frame that Allah identified which of the descendants were destined for Jannah and which of the descendants were destined for Jahannum. At-Tabari says - The “فِطْرَة” represents the “مِيْثَاق”. So “فِطْرَة” is bascially that which the “مِيْثَاق” manifested. The concept of “مِيْثَاق” (covenant) being an actual occurrence is the dominant interpretation. Ibn Abd al-Barr and many great scholars of the past interpret the Ayah of “مِيْثَاق” (covenant) to be one incident that happened in the life of Adam(AS). Imam At-Tawahi lists the covenant that Allah took from Adam(AS) as one of the fundamental pillars of At-Tahawi’s Creed. This ends Part-1 of the summary. Part-2 and Part-3 are in a different comment. Anyone who thinks I have missed some point is welcome to reply but please give the time in the lecture when Shaykh Dr. Yasir Qadhi talked about it so that I can be sure. JazakaAllah Khair

Summary(Important Notes) of The Stories of The Prophets- 27. The Story of Adam (Pt 15): The Adamic Covenant Mīthāq Part 2 Personal note: السلام عليكم و رحمة الله و بركاته This is Part-2 of the summary. Part 1 and Part 3 are commented in a different comment as the summary is too long to be commented on in one comment. The other comments are also in this comment box. Apologies for any inconvenience caused. The personal note ends... B. This Ayah does not apply to a particular incident in the life of Adam(AS), it refers to the tools within us enabling us to know of Allah’s Existance. The great scholars of the Mu’tazilah group (Al-Zamakhshari), from the Ash’ari group (Al-Baydhawi and An-Nasafi) anda great Sunni scholar (Ibn Taimiyyah). Although they might differ with each other in the details, they all agree that the “مِيْثَاق” (covenant) is not an actual one-off occurrence happening to Adam(AS). Rather “مِيْثَاق” (covenant) is the evidences that Allah has placed within the creation that demonstrate His Existance. According to Al-Zamakhshari, An-Nasafi, and Al-Baydawi, the tools are intellectual (العقل). According to Ibn Taimiyyah, the tool is “فِطْرَة” (innate nature). Thus, they differ among themselves. They all agree that there was no extraction or actual conversation. Allah has spoken metaphorically. Allah spoke with the speech of evidences, it is not the tongue saying the Shahadah, it is the soul. Al-Zamakhshari says that the entire incident is a parable, allegorical in nature. The “مِيْثَاق” is not a verbal testominy or a physical extraction but rather a representation of the numerous rational evidences that Allah has provided for His servants in order to manifest His Existance and the fact that He is One. And evidences are so clear that it is as if Allah is asking the children of Adam(AS) and Allah is causing them to admit, not with their tongue, but with their existence and their souls. “Do you not know I am your Lord?” Their souls and their existance, not their tongue and not at one point of time, and their entire demeanor and their entire psyche is affirming that Allah is One. Al-Zamakhshari says “This is a type of metaphorical language that is the hallmark of the Qur’an.” and he gives many examples for this. Ibn Taimiyyah says that most of these Hadiths are weak in nature(which is true, individually almost of them are in dispute). Al-Albani says that all of them put together strengthen the notion of “مِيْثَاق”(covenant). Ibn Taimiyyah says that each one is slightly weak here and here. The majority are found in Mustadrak ibn Al-Hakim which is one of the weak book overall. Mustadrak Imam Ahmad has one or two here and there. There is nothing explicit in Sahih Al-Bukhari. The ones in Sahih Muslim, they don’t mention Allah speaking, they only mention the concept. Ibn Taimiyyah and others are not against the concept, they are against the notion of an actual conversation happening. Ibn Taimiyyah argues that this interpretation is further supported by the fact that this extraction is taking place, not from Adam(AS), but from the children of Adam(AS) - Surah Al-Araf, Ayah 172. So this extraction not occurring from one entity[Adam(AS)], but from every new generation. By and large, for this Ayah, Ibn Taimiyyah goes against the majority of the Salaf interpretation and supports the Mu’tizili interpretation and he has his own reasons for doing so. The correct position seems to be the 1st position, the early scholars do seem to have a strong base. It really seems like Allah extracted all the souls from Adam(AS) and this extraction took place on Earth. And Allah knows best. Why is the extraction of souls happening on Earth, Why not in Heavens? Allah knows best but Earth is more appropriate due to the following wisdoms - 1. Allah demonstrates through this action that this progeny is meant for Earth. Allah honored Adam(AS) and put him(AS) temporarily in Jannah to show that the default is that all of us are meant to go back to Jannah. But as a species, we were meant for the Earth. So it is befitting that our spiritual birth also happens on Earth. 2. Allah wanted to demonstrate to Adam(AS) that his(AS)’s repentance had been accepted and that he(AS) has been destined for a magnificent part as a father of human history. Allah showed them who his(AS)’s children will be by quantity and light. Adam(AS) realises that he(AS) has a legacy on this Earth. This is giving him(AS) optimism and hope. 3. There is a symbolism that is linked to ‘Arafah, to the 9th Day of Dhul-Hijjah and to rebirth of mankind. Hajj signifies a rebirth for mankind. When we go to Hajj, we are at the place of our birth. Just like Allah created us pure, so to when we go for Hajj we become pure and we come back pure. Just like we came into this world pure, so too we will return after doing Hajj pure. This is explicit in the Hadith. The Prophet(SAW) said “Whoever performs Hajj and he doesn’t do any sin nor does he do any vulgar talk, he shall return from his Hajj as pure as the day his mother gave birth to him.” Every Hajj season, we should be reminded of our Birth place and the covenant. This ends the Part 2 summary. Part-1 and Part-3 are in a different comment. Anyone who thinks I have missed some point is welcome to reply but please give the time in the lecture when Shaykh Dr. Yasir Qadhi talked about it so that I can be sure. JazakaAllah Khair

السلام عليكم اخي where can we find your PhD dissertation papers?

Aslaam cmonn sheikhh cant be leaving us with teasers like this 😭

Pls come back soon

Salaam from Nottingham Uk

Summary(Important Notes) of The Stories of The Prophets- 27. The Story of Adam (Pt 15): The Adamic Covenant Mīthāq Part 3 Personal note: السلام عليكم و رحمة الله و بركاته This is Part-3 of the summary. Part 1 and Part 2 are commented in a different comment as the summary is too long to be commented on in one comment. The other comments are also in this comment box. Apologies for any inconvenience caused. The personal note ends... What is the “فِطْرَة” (innate nature) and does it predate the “مِيْثَاق”(covenant) or is it the other way around? Allah knows best but it appears that the “فِطْرَة” (innate nature) predates the “مِيْثَاق”(covenant). The “مِيْثَاق”(covenant) is the manifestation of “فِطْرَة” (innate nature). When Allah asked “Am I not your Lord?” The “فِطْرَة” (innate nature) automatically answered “Yes. We know you are our Lord.” This indicates that the “فِطْرَة” (innate nature) embedded in every single soul. The “فِطْرَة” (innate nature) is something that Allah created mankind upon, it is within every single soul. It is the spiritual DNA embodied within the soul. This is seen in another narration, when Allah created Adam(AS) and He blew the soul into him(AS), Adam(AS) sneezed and instantanouely said “الحمد لله”(All Praise is to Allah). The newly created Adam(AS) had no way of knowing to say this, except by the presence of “فِطْرَة” (innate nature). When Adam(AS) said “الحمد لله”(All Praise is to Allah), he(AS) knows - there is a God, that God is Allah, to praise God. Similarly, Allah took the covenant from all the souls when no communication had been done to them, no book or messenger was yet sent to them. And yet, all of the souls knew the answer. This shows that the knowledge of Allah, the worship of Allah and the praise of Allah is already embodied in our existance. We cannot exist without the knowledge of our Creator. Our creation screams the existence of our Creator, actually within ourselves. Allah says this in Surah Ar-Rum, Ayah 30. فِطۡرَتَ ٱللَّهِ ٱلَّتِي فَطَرَ ٱلنَّاسَ عَلَيۡهَاۚ This is the natural disposition God instilled in mankind The Ayah 172 from Surah Al-A’raf is phrased in a very indicative manner. Allah did not say “Who is your Lord?”, He said “Am I not your Lord?”. This type of question is called rhetorical question. A rhetorical question re-affirms/emphasises that which is already known. So when Allah says ““Am I not your Lord?”, it means the knowledge was already there in the children of Adam(AS), and therefore this knowledge came from “فِطْرَة” (innate nature). Ibn Taimiyyah’s views on “فِطْرَة” (innate nature): The “فِطْرَة” (innate nature) is a psycho-spiritual human faculty that bestows on man the innate belief that there is an All-Powerful All-Perfect Divine being - God. It is not just the knowledge of God, it actually allows man to have a higher purpose and goal. He wants to do more than just live, He wants to worship and love his Lord. The “فِطْرَة” (innate nature) teaches man the basis of morality. It causes you to know that when you do good, that it is good, and when you do bad, that it is bad. It wants you to be good, it affirms that you are naturally inclined towards good and the truth, and that you want to know the truth and that you want to be a good person. When you are a good person, you feel good. When you are a bad person, you know it and you feel bad. The “فِطْرَة” (innate nature) is not just morality, it is also a type of faculty like intellect. It is able to recognise the truth about any authentic message and to receive the perception of Allah’s revelation. Ibn Taimiyyah says “Just like a healthy eye recognizes the light and can see, so too the “فِطْرَة” (innate nature) recognises the revelation from Allah and is inclined towards the truth.” When the covenant took place, the “فِطْرَة” (innate nature) gave us the knowledge of who Allah is. The notion of children of Adam(AS) affirming that Allah is their Lord is an actual affirmation of the reality of the “فِطْرَة” (innate nature). Conclusion: The majority of scholars from Hadith and early Tafseer believed that when Adam(AS) came to this Earth, Allah accepted his(AS)’s repentance. At that point of time, Allah created all other souls [on Earth unlike the soul of Adam(AS)], they were extracted from Adam(AS). The souls had a cognitive sense, they could understand what Allah asked and they answered that Allah is their Lord. The souls, at this point of time, were divided into 2 categories - the people going to Jannah(good) and the people going to Jahanum(evil). “قدر”(Predestination) and the Story of Adam(AS): There are a number of aspects of “قدر”(Predestination) that is mentioned in the Story of Adam(AS). Of them is the reality that souls being told beforehand that some are going to Jannah and some are going to Jahannum. This is mentioned in a variety of Hadiths (for example, Hadith of the Covenant). One of them being the famous conversation in the Hadith where Musa(AS) confronts Adam(AS) and Adam(AS) defends himself by saying “Do you blame me for a deed that Allah had written I would do 40 (in other version - 50,000) years before my creation?” The Prophet(SAW) said “So Adam won the argument against Musa.” The concept of قدر (Predestination) can make people feel like they cannot be held accountable for their actions since everything has been predestined. To put it very briefly, we believe in قدر (Predestination) but we don’t believe that قدر (Predestination) and belief in it is used to justify doing sins. We can only justify past mistakes we have repented from using قدر (Predestination). We cannot justify the future with قدر (Predestination) because we do not know what the future has been decreed to be. This ends the entire summary. Anyone who thinks I have missed some point is welcome to reply but please give the time in the lecture when Shaykh Dr. Yasir Qadhi talked about it so that I can be sure. JazakaAllah Khair

Jazaakhallahu Khair, I am eagerly waiting for the next episode. Also I will be glad to have a copy of the background nasheed used at the end of this video pls

هُوَ الَّذِي أَنزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُّحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ (3:7) If this verse is applicable to what is said in Quran, it is more applicable to Hadeeth which need multiple way of interpretation due to time and space. When Allah Almighty skip of some explanation what makes Shaikh Yasir try to explain everything in detail. Yes, in History he did and is doing a God job, but in theology it won't be the same. There are more clear Quranic verses that say man is accountable for his own action. So anything goes against it is a matter to be skipped off....

The books of the past really are tales there are no bases of where Adam came down and how he met our mother (Hawaa) and what happened all of this is something neither nor even the authentic saying of what the sahabas said what not and so we simply skip over that from my notes❤😊

May Allah reward you Sheikh, I have a question and InshaAllah I am waiting for your answer, I need to understand the hadith of the Prophet صلى الله عليه وسلم : "كل ميسر لما خُلق له" What is the difference between the hadith above and what has been decreed ? I am sorry for any mistake in my writing ✍ , because my English language is not good.

34:30 how does arabic even exist? Yasir qadhi himself refuted the point about arabic pre existing eternally

@FnD4212

2 жыл бұрын

It is in context with Hadith. Even if Hadith said 'Alhamdullilah' doesn't mean Adam a.s said in same language at that time.