August 25, 2025 • 16 mins
In this episode of The Heart Matters podcast, we continue with the book: Advice Regarding The Book of Allah. In this 4th installment, Sheikh Hakami warns against listening to the people of deviance and desires.
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Episode Transcript
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Speaker 1 (00:00):
This man Loah while handling lah, what's saladu? What's salem?
(00:10):
As la he? I'm my bid. Welcome to another episode
of the Hard Matters podcast, and we are on we
are continuing with the book by h have it? I
(00:34):
have it? How can me rahim a laa with the
explanation by Razak a bad half his law advice regarding
the Book of Allah. And we are on the part
(01:00):
of the poem where the share talks about a warning
from the people of deviants, innovation and misguidance. The chef says,
what is translated, do not obey the statement of the
deviant who adorns it from each and every innovator in
(01:25):
the religion who is guilty, confused, and misguided from the
clear truth. Thus he will not disengage from his deviant crookedness,
and he will not be upright. Share abdoorazak a brother
(01:46):
rahim Allah, he says in these two lines of poetry,
the Cheh rahim Allah warns against the palf of the
people of the desires, the people who are destroyed, and
the people of deviants and misguidance. He warns against listening
(02:11):
to them. He said, do not obey the statement of
the deviant who adorns it. It is from the behavior
of the people of deviants to adorn the falsehood. They
are pun altadala, said Felbao andicky now hawhu what kind
(02:42):
of umal? And obey not him whose heart we have
made heedless of our remembrance, one who follows his own
loss in whose affair has been lost, or radia la
(03:02):
hotel Anahah, said the messenger of a loss al lah A.
He was becited the verses which are translated, It is
he was sent down to you the book and it
verses that are entirely clear. They are the foundations of
(03:28):
the book, and others not entirely clear. So as for
those in whose hearts there is a deviation, they follow
that which is not entirely clear, seeking trials and tribulations,
and seeking for its hidden meanings. But none knows its
(03:50):
hidden meanings except Allah and the people of knowledge. Say
the people are firmly ground on the knowledge to say,
we believe in all of it. We believe in all
of it. The whole of it is from our Lord,
(04:11):
And none receive admonition except men of understanding. Then the
message of our loss of the lah who I lay
he what some of them said, when you see those
people following the unclear verses, they are those whom a
law has name. So beware of them from each and
(04:35):
every innovator in the religion who was guilty, meaning be
cautious of the people of deviance, to include the innovator
and people of desires who are guilty of corruption in
the Islamic creed or weak in their concepts. Let's stop
(04:57):
here for a second. Let's stop here for a second.
Just because an individual says that an individual or individuals
(05:20):
are deviant, it doesn't mean that's the case. There must
be hujah, there must be proof. There must be proof
that the individual is of the people of Bidda and desires.
(05:46):
It does not mean just because an individual makes a
mistake or has an understanding that disagrees with your understanding
of an issue, it doesn't mean he's an uptight dad.
(06:13):
He doesn't mean he's a person who is upon following
his Hawaii. Doesn't mean that there must be proof. There
must be proof, and this individual must be one who
(06:34):
has been informed by someone who has knowledge of the
issue or issues with the correct information from the Book
of Allahabadala in the Sooner of the Prophets, of law
and his companions let the law on him. But the
(06:57):
individual chooses to stay upon that matter of those matters,
and the individual must have proof that this has taking place,
and then the individual can be deemed as a person
(07:18):
who been a and a person who follows his or
her desires. But what many of the Muslims are doing now,
just because an individual disagrees with him or her or
disagrees with a share or some of the shoe uch
(07:40):
that they follow, then this individual is deemed as a
with deadic or one who follows his desires, when it's
really not the case. When it's really not the case.
Let's be clear about something. This is not a light matter.
(08:02):
This is not something that people should best be thrown around.
Because if you label an individual that there hath where
the prophets along, they would sell of them. Talk about
this matter. If you label an individual that and you
are unjustified and your labeling that individual that, that's a problem.
(08:29):
So we must be careful with this matter. In Shawl
Lahuta adda back to a share abdourazakh Ha feel the
law said, he says from each and every innovator in
the religion who is guilty, meaning be caution, be cautious
(08:54):
of the people of devians, to include the innovator and
people of desires who are guilty of corruption in the
Islamic creed, or weak in their concepts, confused, misguided from
the clear truth. He describes the condition of the deviant
(09:15):
innovators and how often does this confusion seize the people
of falsehood. Thus he will disengage from his deviant crookedness,
meaning he will be in this condition always forever, astray
from the straight path of a lotabach dollar, crooked away
(09:38):
from the upright role. He will not be upright, meaning
he will not be upon upright guidance upon the path
of a lotabach dollar. Rather he will stray to the
right and to the left. The next part of the
(10:03):
poem that Shak says sick hack at me around him Ala.
It is as though the recital of the Koran is
addressing Rahman. It is the book which the one who
stands reciting it. It is as though he is addressing
(10:27):
the most merciful with words. Shake ap do Raza says,
it is as though the person who reads the speech
of Allah as a jeal is addressing the most merciful
with words, because the Kuran, all of it is glorification
(10:51):
of a Lah tabakdala, supplication to him and praising and
magnifying him. This is found in the Mother of the Quran,
the opening chapter of the book, as it contains in
general what the remainder of the Koran contains in detail.
(11:14):
It contains, do I supplicating and praising a lot to
badala Radi Allah said, I heard the message of a
la la. What's something I'm saying? What is translated? Allah
(11:37):
souphano to Alah said, I have divided the Salah between
myself and my slave into two halves, and my slave
shall have what he asks for. When he says alaham Lulilah,
(11:59):
here bill, you know what I mean. All the praises
and thanks be to Allah, the Lord of all the world,
Alad says, my slave has praised me. And when he
says a Rahman Urrahim, the most beneficent, the most merciful,
Alada says, my slave has extolled me. When he says
(12:24):
Malikiomi dean, the only owner of the day of recompass,
Ala says, my slave has glorified me. And on one
occasion he said, my slave has submitted to my power.
And when he says iyak and a Buddhu, where Yak
and A sayin you alone we worship, and you alone
(12:47):
we ask for help, he says, this is between me
and my slave, and my slave shall have what he
is asking for. And when he says while a darlen,
(13:09):
when he says diastapaim, guide us on the straight path
and dilay him the way of those whom you have
bestow your grace, writ in maudub him one of the darlein.
None of those who earned your anger, know of those
(13:29):
who win astray. He says, this is for my slave,
and my slave shall have what he asks for. Descriptions
of the noble kor s hacke me shake hack a
(13:54):
a lot. He says, it is the path. It is
the strong rope. It is the scale. It is the
trustworthy handhold for those who adhere to it. Shake up
the razak half he the lah. He says it is
(14:16):
the path, meaning it is the straight path that will
lead his companion to the garden of bliss. Ala says
ana had muster came and faber and verily, this is
my straight path, so follow it. It is the strong rope.
(14:43):
Meaning it is the rope which, if the person holds
on to it, will save him and guide him to
the straight path. A lot tabac Dala says, why tessie
moi he gent me a and hold fast all of
you together to the rope of Allah. It is the scale,
(15:07):
meaning it is what you rely on and judge according
to a lot of Reckdala says, for internaza and in Alla,
if you different anything amongst yourselves, refer it to a
lah and it's messing. Just allah it what's alem. It
(15:30):
is the trustworthy handhold a lot of Redala says la
ekra hai dean cut ros do mine rey fam yakfuti
or yukman bela for cot this stems learn allaha. There
(15:52):
is no compulsion in dean. Verily, the right path has
become distinct from the wrong path. Whoever disbelieves in the
false deities and believes in Allah, then he is grasped
the most trustworthy handhold that will never break for those
(16:12):
who adhere to it. Whoever desires good for himself that
he can adhere to and good he can hold on to,
then hold fast to the book of Allah. To abata
Katayalah for Surely it is the straight path, the strong rope,
the just criterion and the trustworthy handhold have the what's all,
(16:38):
the law and Abada al Naarena Mouhamamad
This man Loah while handling lah, what's saladu? What's salem?
(00:10):
As la he? I'm my bid. Welcome to another episode
of the Hard Matters podcast, and we are on we
are continuing with the book by h have it? I
(00:34):
have it? How can me rahim a laa with the
explanation by Razak a bad half his law advice regarding
the Book of Allah. And we are on the part
(01:00):
of the poem where the share talks about a warning
from the people of deviants, innovation and misguidance. The chef says,
what is translated, do not obey the statement of the
deviant who adorns it from each and every innovator in
(01:25):
the religion who is guilty, confused, and misguided from the
clear truth. Thus he will not disengage from his deviant crookedness,
and he will not be upright. Share abdoorazak a brother
(01:46):
rahim Allah, he says in these two lines of poetry,
the Cheh rahim Allah warns against the palf of the
people of the desires, the people who are destroyed, and
the people of deviants and misguidance. He warns against listening
(02:11):
to them. He said, do not obey the statement of
the deviant who adorns it. It is from the behavior
of the people of deviants to adorn the falsehood. They
are pun altadala, said Felbao andicky now hawhu what kind
(02:42):
of umal? And obey not him whose heart we have
made heedless of our remembrance, one who follows his own
loss in whose affair has been lost, or radia la
(03:02):
hotel Anahah, said the messenger of a loss al lah A.
He was becited the verses which are translated, It is
he was sent down to you the book and it
verses that are entirely clear. They are the foundations of
(03:28):
the book, and others not entirely clear. So as for
those in whose hearts there is a deviation, they follow
that which is not entirely clear, seeking trials and tribulations,
and seeking for its hidden meanings. But none knows its
(03:50):
hidden meanings except Allah and the people of knowledge. Say
the people are firmly ground on the knowledge to say,
we believe in all of it. We believe in all
of it. The whole of it is from our Lord,
(04:11):
And none receive admonition except men of understanding. Then the
message of our loss of the lah who I lay
he what some of them said, when you see those
people following the unclear verses, they are those whom a
law has name. So beware of them from each and
(04:35):
every innovator in the religion who was guilty, meaning be
cautious of the people of deviance, to include the innovator
and people of desires who are guilty of corruption in
the Islamic creed or weak in their concepts. Let's stop
(04:57):
here for a second. Let's stop here for a second.
Just because an individual says that an individual or individuals
(05:20):
are deviant, it doesn't mean that's the case. There must
be hujah, there must be proof. There must be proof
that the individual is of the people of Bidda and desires.
(05:46):
It does not mean just because an individual makes a
mistake or has an understanding that disagrees with your understanding
of an issue, it doesn't mean he's an uptight dad.
(06:13):
He doesn't mean he's a person who is upon following
his Hawaii. Doesn't mean that there must be proof. There
must be proof, and this individual must be one who
(06:34):
has been informed by someone who has knowledge of the
issue or issues with the correct information from the Book
of Allahabadala in the Sooner of the Prophets, of law
and his companions let the law on him. But the
(06:57):
individual chooses to stay upon that matter of those matters,
and the individual must have proof that this has taking place,
and then the individual can be deemed as a person
(07:18):
who been a and a person who follows his or
her desires. But what many of the Muslims are doing now,
just because an individual disagrees with him or her or
disagrees with a share or some of the shoe uch
(07:40):
that they follow, then this individual is deemed as a
with deadic or one who follows his desires, when it's
really not the case. When it's really not the case.
Let's be clear about something. This is not a light matter.
(08:02):
This is not something that people should best be thrown around.
Because if you label an individual that there hath where
the prophets along, they would sell of them. Talk about
this matter. If you label an individual that and you
are unjustified and your labeling that individual that, that's a problem.
(08:29):
So we must be careful with this matter. In Shawl
Lahuta adda back to a share abdourazakh Ha feel the
law said, he says from each and every innovator in
the religion who is guilty, meaning be caution, be cautious
(08:54):
of the people of devians, to include the innovator and
people of desires who are guilty of corruption in the
Islamic creed, or weak in their concepts, confused, misguided from
the clear truth. He describes the condition of the deviant
(09:15):
innovators and how often does this confusion seize the people
of falsehood. Thus he will disengage from his deviant crookedness,
meaning he will be in this condition always forever, astray
from the straight path of a lotabach dollar, crooked away
(09:38):
from the upright role. He will not be upright, meaning
he will not be upon upright guidance upon the path
of a lotabach dollar. Rather he will stray to the
right and to the left. The next part of the
(10:03):
poem that Shak says sick hack at me around him Ala.
It is as though the recital of the Koran is
addressing Rahman. It is the book which the one who
stands reciting it. It is as though he is addressing
(10:27):
the most merciful with words. Shake ap do Raza says,
it is as though the person who reads the speech
of Allah as a jeal is addressing the most merciful
with words, because the Kuran, all of it is glorification
(10:51):
of a Lah tabakdala, supplication to him and praising and
magnifying him. This is found in the Mother of the Quran,
the opening chapter of the book, as it contains in
general what the remainder of the Koran contains in detail.
(11:14):
It contains, do I supplicating and praising a lot to
badala Radi Allah said, I heard the message of a
la la. What's something I'm saying? What is translated? Allah
(11:37):
souphano to Alah said, I have divided the Salah between
myself and my slave into two halves, and my slave
shall have what he asks for. When he says alaham Lulilah,
(11:59):
here bill, you know what I mean. All the praises
and thanks be to Allah, the Lord of all the world,
Alad says, my slave has praised me. And when he
says a Rahman Urrahim, the most beneficent, the most merciful,
Alada says, my slave has extolled me. When he says
(12:24):
Malikiomi dean, the only owner of the day of recompass,
Ala says, my slave has glorified me. And on one
occasion he said, my slave has submitted to my power.
And when he says iyak and a Buddhu, where Yak
and A sayin you alone we worship, and you alone
(12:47):
we ask for help, he says, this is between me
and my slave, and my slave shall have what he
is asking for. And when he says while a darlen,
(13:09):
when he says diastapaim, guide us on the straight path
and dilay him the way of those whom you have
bestow your grace, writ in maudub him one of the darlein.
None of those who earned your anger, know of those
(13:29):
who win astray. He says, this is for my slave,
and my slave shall have what he asks for. Descriptions
of the noble kor s hacke me shake hack a
(13:54):
a lot. He says, it is the path. It is
the strong rope. It is the scale. It is the
trustworthy handhold for those who adhere to it. Shake up
the razak half he the lah. He says it is
(14:16):
the path, meaning it is the straight path that will
lead his companion to the garden of bliss. Ala says
ana had muster came and faber and verily, this is
my straight path, so follow it. It is the strong rope.
(14:43):
Meaning it is the rope which, if the person holds
on to it, will save him and guide him to
the straight path. A lot tabac Dala says, why tessie
moi he gent me a and hold fast all of
you together to the rope of Allah. It is the scale,
(15:07):
meaning it is what you rely on and judge according
to a lot of Reckdala says, for internaza and in Alla,
if you different anything amongst yourselves, refer it to a
lah and it's messing. Just allah it what's alem. It
(15:30):
is the trustworthy handhold a lot of Redala says la
ekra hai dean cut ros do mine rey fam yakfuti
or yukman bela for cot this stems learn allaha. There
(15:52):
is no compulsion in dean. Verily, the right path has
become distinct from the wrong path. Whoever disbelieves in the
false deities and believes in Allah, then he is grasped
the most trustworthy handhold that will never break for those
(16:12):
who adhere to it. Whoever desires good for himself that
he can adhere to and good he can hold on to,
then hold fast to the book of Allah. To abata
Katayalah for Surely it is the straight path, the strong rope,
the just criterion and the trustworthy handhold have the what's all,
(16:38):
the law and Abada al Naarena Mouhamamad
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