August 4, 2025 • 20 mins
In part two of Advice Regarding The Book of Allah, Sheikh Hakami and Sheikh al-Badr explain the importance of not speaking about the Qur'an without knowledge and of avoiding arguing about it.
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Episode Transcript
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Speaker 1 (00:00):
Llah Walhamdulillah wassalatu was Salem asul lah he Am Mahabad
today is the twenty third of Moharram fourteen forty seven
(00:21):
in correspondence with the eighteenth of July twenty twenty five.
And we are continuing with the book Advice regarding the
Book of Allah by Alhafad al Hakami with the explanation
(00:46):
by Share abdur Razak as brother have his on Lah
hold to Alah. The share continues with the poem a
warning against speaking about the Quran with mere opinion when
(01:07):
he says, what is translated, seek its meanings by way
of clear texts, and do not embark upon it with
your opinion, and beware of the might of the one
who takes revenge. Explanation by Scher Abdur Razzak Alba. He says,
(01:32):
search for the meanings of the Qur'an and its evidences
with clear texts. Parts of the Kuran explain other parts,
and the Sun is the explainer and interpreter for the Koran.
(01:53):
This is the methodology of the scholars and explaining the Kuran.
They interpret the Koran using the Koran. They interpret the
Koran using authentic hadif from the messenger of a Llah
Solalah who alai he was seldom and they interpret the
(02:16):
Koran using narrations from the companions the people who witnessed
the revelation Allah. As we jeal honor their companions by
allowing them to receive the Koran directly from the messenger
of Allah Salaalah who alah he or solem. Do not
(02:43):
embark upon it with your opinion, meaning, do not work
based upon your mere opinion when it comes to the
book of Allah, and do not speak about the Koran
with your opinion. Your view must be based upon the
(03:03):
clear text. The er Rahim Allah gave a severe warning
against using opinion as it relates to the Quran. He said,
beware of the might of the one who takes revenge,
meaning beware of the might of Allah as a child
(03:28):
and his punishment, and do not speak about his book
without knowledge. Allah, the exalter said, call Inamahamasha Mazahara minha
Wama batana, while Isma while baraya be rayed in hak
(03:54):
and tshiku willah malam yu nazil be he sulufana or
antakul law he malamu, say, my Lord has only forbidden immoralities,
(04:17):
what is a parent of them? And what is concealed
and sin and oppression without right? And that you associate
with a law that for which he has sent down
to authority, and that you say about a law that
which you do not know. And the Exalted said Whaila
(04:41):
malai be he ill in the Samarada kana masola, and
follow not that of which you have no knowledge. Verily
(05:05):
the hearing, the sight and the heart. Each of those
you will be questioned by allah Allah the Exalted said
a Lam your had allay him allayr alay i la.
(05:33):
Was not the covenant of the book taken from them
that they would not say about a law anything except
the truth. For this reason, the companions read the law
on him, and those who follow them in goodness had
the utmost and complete piety and fear against explaining the
(05:58):
Qur'an with the mere opinion and conjecture. Ibn Abishaiba Rahim
a lah narrated in his book of Hadith from Abubakar
Sadik radhi Aloan who that he was asked about the
statement of a law tabatakadala, while I ki had ten
(06:22):
abbah and fruit and grass. He said, what heaven will
shelter me and what earth will conceal me? If I
speak about the book of a law as a wajal
concerning that which I have no knowledge. The narrations similar
(06:43):
to this are numerous. Sh al hakami rahim on law.
He continues with the poem, returned the unclear versus to
the clear verses. He says, what is translated, that which
(07:06):
you know is from the pure texts. Then say, and
in trust to allow the meaning of everything which is ambiguous,
that which is clear to you and the intent of
it is clear, Then say this means such and such,
(07:28):
while relying in utilizing the particular texts that clarify the
meaning and the intent to you. His intent by the
text is that you rely on the texts in this matter.
And this is the methodology of the scholars in dealing
with the unclear verses in the Quran. They return the
(07:52):
unclear verses to the clear verses. And a law as well.
J has commanded us to do this. He the Exalted said,
who are lady and Zeala mean? Who ayatama omluk tabi
(08:17):
what oreu whatub had it? Is he who is sent
down to you the book in it or verses that
are entirely clear, they are the foundations of the book,
and others not entirely clear. He described the clear verses
(08:43):
as the mother of the book. In trust to a
lot as well jealous the meaning of everything which is ambiguous,
meaning the verses with the meaning that are unclear or
hidden to you. Then in trust is meaning to a
law by saying a law knows best what it means.
(09:08):
Massok Orhian Law said. We were sitting in the company
of Abdullah, and he was lying down when someone came
and said, yeah, Abdul Rahman, a storyteller at the gates
(09:32):
of Kinda is narrating his belief that the verse which
deals with the smoke implies that the smoke would take
the breath of the disbelievers and would inflict the believers
with cold. Abdullah sat up and said, in anger, oh
(09:53):
people fear law. Whoever knows something should say say only
what he knows, and whoever does not know should say
Allah knows best. It is most knowledgeable for one of
you if he does not know something, to say Allah
(10:16):
knows best.
Speaker 2 (10:18):
Allah.
Speaker 1 (10:18):
As Jala said to his prophet Salalah, it was Slam say, oh,
Muhammad Salah, who are they? He was Sulam. No ways
do I ask of you for this Kuran? Nor am
I of those who pretend and fabricates things which do
(10:41):
not exist, they been Omarrada lah and Homan said knowledge
is found in three the Koran, the Sunna, and saying
I don't know. A warning against augmentation concerning the Koran.
(11:07):
Shaik Hakami says, what is translated in his poem disputing
concerning it is disbelief. Thus beware of it and do
not allow people to seduce you with their devians. Scheha
(11:29):
of the brother says in his explanation disputing concerning it
meaning concerning the Koran, disputing means debate and augmentation, which
leads to doubt, rejection of the Koran, and baseless beliefs
(11:52):
in creed. Let's stop here for a second. This is
the importance of not doing Look and some people, some
of the Muslims, they use a it and sort of
to uncumbote where a lot of our dollar tells the profits,
(12:14):
a lot of seloment tells us to argue with them
in the best of ways. They use that. They say, oh,
it's permissible to argue it's not. No, it's permissible to
exchange proofs evidences. That's permissible, no problem with that. But
(12:41):
when you get into a situation where you're trying to
prove the other person wrong so that you can be right,
this is not part of Alis slam. This is not
part of Alis slam. And this is the share have
(13:03):
fee the law. Share Ad is explaining here from the
statement of share unhackemy a lah meaning disputing about the Kurans.
Disputing means debate and argumentation, which leads to doubt, rejection
(13:27):
of the Kuran and base baseless beliefs in creed. That's
the problem with it. Just let it go, just like
the share said in the previous day. If you know
something from the ground, then just say that. If individual
wants to continue to argue, leave it, let it go.
(13:51):
Let it go, because the Kuran is the truth, the
Son is the truth. It's doc Let it go. Take
it from one who has been arguing for the majority
of his life. There's no good in it. There's no
(14:11):
good in it. I'm not saying that there isn't disagreement.
That's a hobba disagreed right. They alow on him, but
they disagreed without becoming disagreeable. They disagreed without their hearts
(14:32):
becoming divided, because they just said the proofs and then
they left it. They gave the evidences that they had
for issue, and then they left it alone. No share
(14:53):
up the mother. I feel the law, he continues. He says, disbelief.
This alludes to what has been collected by Ahmed from
the haditha Abajorera or Radia Laan, who the messenger of
a loss A la living Sulam said the Koran was
(15:13):
sent down with seven dialects. Disputing concerning the Koran is disbelief.
He repeated this three times. Therefore, that what you know
from the Koran, then implement, and that which you are
ignorant of, then return it to the one who has
(15:37):
knowledge of it. The statement of the Prophetalula of Suldem,
that which you are ignorant of, then return it to
the one who has knowledge of it is the point
of reference of the poet that we covered in the
previous section. And to entrust to a law the meaning
(16:01):
of everything which is ambiguous oul collected adive from even
Omar or the law in Homan. That the prophet of
la seldom said, do not dispute concerning the Koran, because
(16:27):
disputing concerning it is cofor thus beware of it, meaning
be cautious of that, and beware of falling into anything
of dispute concerning the book of Alatta about a Cardiala,
because this leads to rejection of it, doubt and disbelief,
(16:51):
and a lots of Adalah and his book. Let's stop
here for a second again, I remember, and this is
also this is a benefit in being around people who believe.
(17:17):
I remember, I was having a conversation with my sister
and she's a disbelieving man, lot of a dollar guy
in my family to Alisler, and I was telling her
(17:40):
that music is hallung and then she started quoting, quoting
to me from the Bible or something. This is the
danger in this stuff. It's dangerous. Do not argue with
(18:04):
people about the dean of our law. To Badakordal, it's
the heck. Either they accept it, which is for their benefit,
or they rejected, which is to their detriment. That's it,
and that's what it's about. It's not about being right,
(18:27):
it's not about winning an argument. Once they start doing that,
then get away from them. Just like a law, says
in the get away from the people who are disputing
about the ice of a law and making mockery of
the ice of a law. Get away from. Don't sit
(18:48):
with them until they change their talk. Get away.
Speaker 2 (18:52):
Why it's about protecting your Islam. It's about protecting your Islam.
Speaker 1 (19:06):
Nah to share Abdulrazak, brother, he continues, do not allow
people to seduce you with their deviants. Often the people
(19:26):
of deviants put the people to trial by beautifying deviants
and misguidance. By beautifying the deviance and misguidance, they are
pun using beautified speech. Thus, those with weak faith and
(19:49):
little knowledge will be put to trial. So he warned
against the person being placed into fitness by the likes
of these people. Nam we will in here, be it
lahi to allah. Nam we will in here, and we
(20:13):
will come back and start with the next line of poetry,
which is concerning implement the Koran. Implement the commands of
the Koran and avoid its prohibitions. Have the what's all
(20:34):
be in the Muhammad
Llah Walhamdulillah wassalatu was Salem asul lah he Am Mahabad
today is the twenty third of Moharram fourteen forty seven
(00:21):
in correspondence with the eighteenth of July twenty twenty five.
And we are continuing with the book Advice regarding the
Book of Allah by Alhafad al Hakami with the explanation
(00:46):
by Share abdur Razak as brother have his on Lah
hold to Alah. The share continues with the poem a
warning against speaking about the Quran with mere opinion when
(01:07):
he says, what is translated, seek its meanings by way
of clear texts, and do not embark upon it with
your opinion, and beware of the might of the one
who takes revenge. Explanation by Scher Abdur Razzak Alba. He says,
(01:32):
search for the meanings of the Qur'an and its evidences
with clear texts. Parts of the Kuran explain other parts,
and the Sun is the explainer and interpreter for the Koran.
(01:53):
This is the methodology of the scholars and explaining the Kuran.
They interpret the Koran using the Koran. They interpret the
Koran using authentic hadif from the messenger of a Llah
Solalah who alai he was seldom and they interpret the
(02:16):
Koran using narrations from the companions the people who witnessed
the revelation Allah. As we jeal honor their companions by
allowing them to receive the Koran directly from the messenger
of Allah Salaalah who alah he or solem. Do not
(02:43):
embark upon it with your opinion, meaning, do not work
based upon your mere opinion when it comes to the
book of Allah, and do not speak about the Koran
with your opinion. Your view must be based upon the
(03:03):
clear text. The er Rahim Allah gave a severe warning
against using opinion as it relates to the Quran. He said,
beware of the might of the one who takes revenge,
meaning beware of the might of Allah as a child
(03:28):
and his punishment, and do not speak about his book
without knowledge. Allah, the exalter said, call Inamahamasha Mazahara minha
Wama batana, while Isma while baraya be rayed in hak
(03:54):
and tshiku willah malam yu nazil be he sulufana or
antakul law he malamu, say, my Lord has only forbidden immoralities,
(04:17):
what is a parent of them? And what is concealed
and sin and oppression without right? And that you associate
with a law that for which he has sent down
to authority, and that you say about a law that
which you do not know. And the Exalted said Whaila
(04:41):
malai be he ill in the Samarada kana masola, and
follow not that of which you have no knowledge. Verily
(05:05):
the hearing, the sight and the heart. Each of those
you will be questioned by allah Allah the Exalted said
a Lam your had allay him allayr alay i la.
(05:33):
Was not the covenant of the book taken from them
that they would not say about a law anything except
the truth. For this reason, the companions read the law
on him, and those who follow them in goodness had
the utmost and complete piety and fear against explaining the
(05:58):
Qur'an with the mere opinion and conjecture. Ibn Abishaiba Rahim
a lah narrated in his book of Hadith from Abubakar
Sadik radhi Aloan who that he was asked about the
statement of a law tabatakadala, while I ki had ten
(06:22):
abbah and fruit and grass. He said, what heaven will
shelter me and what earth will conceal me? If I
speak about the book of a law as a wajal
concerning that which I have no knowledge. The narrations similar
(06:43):
to this are numerous. Sh al hakami rahim on law.
He continues with the poem, returned the unclear versus to
the clear verses. He says, what is translated, that which
(07:06):
you know is from the pure texts. Then say, and
in trust to allow the meaning of everything which is ambiguous,
that which is clear to you and the intent of
it is clear, Then say this means such and such,
(07:28):
while relying in utilizing the particular texts that clarify the
meaning and the intent to you. His intent by the
text is that you rely on the texts in this matter.
And this is the methodology of the scholars in dealing
with the unclear verses in the Quran. They return the
(07:52):
unclear verses to the clear verses. And a law as well.
J has commanded us to do this. He the Exalted said,
who are lady and Zeala mean? Who ayatama omluk tabi
(08:17):
what oreu whatub had it? Is he who is sent
down to you the book in it or verses that
are entirely clear, they are the foundations of the book,
and others not entirely clear. He described the clear verses
(08:43):
as the mother of the book. In trust to a
lot as well jealous the meaning of everything which is ambiguous,
meaning the verses with the meaning that are unclear or
hidden to you. Then in trust is meaning to a
law by saying a law knows best what it means.
(09:08):
Massok Orhian Law said. We were sitting in the company
of Abdullah, and he was lying down when someone came
and said, yeah, Abdul Rahman, a storyteller at the gates
(09:32):
of Kinda is narrating his belief that the verse which
deals with the smoke implies that the smoke would take
the breath of the disbelievers and would inflict the believers
with cold. Abdullah sat up and said, in anger, oh
(09:53):
people fear law. Whoever knows something should say say only
what he knows, and whoever does not know should say
Allah knows best. It is most knowledgeable for one of
you if he does not know something, to say Allah
(10:16):
knows best.
Speaker 2 (10:18):
Allah.
Speaker 1 (10:18):
As Jala said to his prophet Salalah, it was Slam say, oh,
Muhammad Salah, who are they? He was Sulam. No ways
do I ask of you for this Kuran? Nor am
I of those who pretend and fabricates things which do
(10:41):
not exist, they been Omarrada lah and Homan said knowledge
is found in three the Koran, the Sunna, and saying
I don't know. A warning against augmentation concerning the Koran.
(11:07):
Shaik Hakami says, what is translated in his poem disputing
concerning it is disbelief. Thus beware of it and do
not allow people to seduce you with their devians. Scheha
(11:29):
of the brother says in his explanation disputing concerning it
meaning concerning the Koran, disputing means debate and augmentation, which
leads to doubt, rejection of the Koran, and baseless beliefs
(11:52):
in creed. Let's stop here for a second. This is
the importance of not doing Look and some people, some
of the Muslims, they use a it and sort of
to uncumbote where a lot of our dollar tells the profits,
(12:14):
a lot of seloment tells us to argue with them
in the best of ways. They use that. They say, oh,
it's permissible to argue it's not. No, it's permissible to
exchange proofs evidences. That's permissible, no problem with that. But
(12:41):
when you get into a situation where you're trying to
prove the other person wrong so that you can be right,
this is not part of Alis slam. This is not
part of Alis slam. And this is the share have
(13:03):
fee the law. Share Ad is explaining here from the
statement of share unhackemy a lah meaning disputing about the Kurans.
Disputing means debate and argumentation, which leads to doubt, rejection
(13:27):
of the Kuran and base baseless beliefs in creed. That's
the problem with it. Just let it go, just like
the share said in the previous day. If you know
something from the ground, then just say that. If individual
wants to continue to argue, leave it, let it go.
(13:51):
Let it go, because the Kuran is the truth, the
Son is the truth. It's doc Let it go. Take
it from one who has been arguing for the majority
of his life. There's no good in it. There's no
(14:11):
good in it. I'm not saying that there isn't disagreement.
That's a hobba disagreed right. They alow on him, but
they disagreed without becoming disagreeable. They disagreed without their hearts
(14:32):
becoming divided, because they just said the proofs and then
they left it. They gave the evidences that they had
for issue, and then they left it alone. No share
(14:53):
up the mother. I feel the law, he continues. He says, disbelief.
This alludes to what has been collected by Ahmed from
the haditha Abajorera or Radia Laan, who the messenger of
a loss A la living Sulam said the Koran was
(15:13):
sent down with seven dialects. Disputing concerning the Koran is disbelief.
He repeated this three times. Therefore, that what you know
from the Koran, then implement, and that which you are
ignorant of, then return it to the one who has
(15:37):
knowledge of it. The statement of the Prophetalula of Suldem,
that which you are ignorant of, then return it to
the one who has knowledge of it is the point
of reference of the poet that we covered in the
previous section. And to entrust to a law the meaning
(16:01):
of everything which is ambiguous oul collected adive from even
Omar or the law in Homan. That the prophet of
la seldom said, do not dispute concerning the Koran, because
(16:27):
disputing concerning it is cofor thus beware of it, meaning
be cautious of that, and beware of falling into anything
of dispute concerning the book of Alatta about a Cardiala,
because this leads to rejection of it, doubt and disbelief,
(16:51):
and a lots of Adalah and his book. Let's stop
here for a second again, I remember, and this is
also this is a benefit in being around people who believe.
(17:17):
I remember, I was having a conversation with my sister
and she's a disbelieving man, lot of a dollar guy
in my family to Alisler, and I was telling her
(17:40):
that music is hallung and then she started quoting, quoting
to me from the Bible or something. This is the
danger in this stuff. It's dangerous. Do not argue with
(18:04):
people about the dean of our law. To Badakordal, it's
the heck. Either they accept it, which is for their benefit,
or they rejected, which is to their detriment. That's it,
and that's what it's about. It's not about being right,
(18:27):
it's not about winning an argument. Once they start doing that,
then get away from them. Just like a law, says
in the get away from the people who are disputing
about the ice of a law and making mockery of
the ice of a law. Get away from. Don't sit
(18:48):
with them until they change their talk. Get away.
Speaker 2 (18:52):
Why it's about protecting your Islam. It's about protecting your Islam.
Speaker 1 (19:06):
Nah to share Abdulrazak, brother, he continues, do not allow
people to seduce you with their deviants. Often the people
(19:26):
of deviants put the people to trial by beautifying deviants
and misguidance. By beautifying the deviance and misguidance, they are
pun using beautified speech. Thus, those with weak faith and
(19:49):
little knowledge will be put to trial. So he warned
against the person being placed into fitness by the likes
of these people. Nam we will in here, be it
lahi to allah. Nam we will in here, and we
(20:13):
will come back and start with the next line of poetry,
which is concerning implement the Koran. Implement the commands of
the Koran and avoid its prohibitions. Have the what's all
(20:34):
be in the Muhammad
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