 وَإِنْ تَعْجَبْ فَعْجَبٌ قَوْلُهُمْ أَيْذَا كُنَّا تُرَابًا أَيْنَا لَفِي خَلْقٍ جَدِيدَ أولئك الذين كفروا بربهم وأولئك الأغلال في عناقهم وأولئك أصحاب النارهم في يا خالدون بسم الله والصلاة والسلام على رسول الله صلى الله عليه وسلم ورحمة الله وبركاته أولئك الذين كفروا بربهم أولئك الذين كفروا بربهم أولئك الذين كفروا بربهم أولئك الذين كفروا بربهم أولئك الذين كفروا بربهم أولئك الذين كفروا بربما هل ت sor fiance أولئك الذين كفروا أولئك ذن كفر أولئك الذين كفروا أولئك ذنك الى يوم الدين أما بعد في رسالة هذه المساعدة هذه المساعدة السيكولوجيا و المساعدة أن الناس يوجد هذه المساعدات و المساعدات لا شكل أنك يذهب إلى المساعدة الله قمدنا إذن القرآن عندما يقول سبحانه وتعالى فسألوا أهل الذكري إن كنتم لا تعلمون يجب أن يساعدون إذا كنتم لا تعلمون و أنت تساعدونهم were instructed by the Qur'an to do so فسألوا خبير الرحمن فسأل به خبيره أسأل الذهاب المساعدة و أسألهم عنهم لنا المساعدة حدثنا حدثنا و نحتاج حدثنا و الأقوان يأتي منها لكن لا يتحدث عن كل شيء و إستخدم فهي تساعدت على حديث ي Mulvay for their view on an issue or the knowledge of it And if it goes against the Qur'an and the Sunnah You consult the scholars If it goes against the Qur'an and the Sunnah If they tell you to do things that are not permissible in the religion Then you convey that to the scholars And you tell them about it And whatever they tell you insha' Allah Based on the evidence from the Qur'an and the Sunnah You follow insha' Allah Okay so the next question I have for you That's come into our email address أم أسابة و نعمة من أصبحت أسابة أريد أن أدعي أطفالي لنشر بشكل أساس و أمام أهم أمام أهم يمكن أن أدعي أطفالي لنشر بشكل أساس في إسلام مهم 1 يجب أن يكون القرآن أول شيء الشيء الأطفالي يجب أن يكون القرآن يجب أن يتذكر القرآن دون أنه يحصل على عدة أساس once the child finishes the quran then it goes for the speech of the Messenger صلى الله عليه وسلم لذلك يتذكر فوتي حديثة وليمام النوى once he has done that, he goes for تحفت الأطفال which is basically he has learned the Qur'an in a practical way his pronunciation, his articulation is correct now he is going to go to a theoretical side where he is going to learn the Qur'an in a theoretical way where this is how it is read and this is why you said this and it is explained to him and then after that he goes for the عقيدة series written by محمد عبد الوهب تلاتة الوصول كشف الشبوهات كتاب التوحيد all of this the kid memorizes sponge, he takes it all in once the child does that when the parent either provides a teacher for that child who knows the Arabic and is willing to give money historically even if you look at it the early scholars like أليمام الشافية I mentioned this before شافية's mother was very she didn't know anything about the religion she had no knowledge of the dean and the scholars they mentioned that she learned the religion through her son but look at that all she did was she paved the path for her son she facilitated for her the mother doesn't have to be a scholar or a person of great knowledge if she just sets a guideline for her son you don't know the Arabic language then somebody else can teach her maybe my son cannot learn in the UK let's travel and go somewhere else the religion is a very valuable thing I realized one statement one sheikh said really stuck with me he said it's become sad that the person who fails in the dunya we say go seek knowledge of the religion and it becomes like a second alternative and so it happens that the people who go for the religion have become the dimwitted ones the ones who failed in life and the ones who go for the academic sciences are the smart ones the clever ones they always told go for medicine if you failed in life maybe seeking Islamic knowledge is not for you really that's exactly how the sheikh put it if the mother sees a spark in her child that maybe he's picking up concepts quickly she should push him towards an Islamic education number one that doesn't mean later the child doesn't learn the academic sciences of course he does but any and every child the path that needs to be paved for that child is the deen he learns the deen great responsibility your child before he reaches the age of 20 teach him the deen of Allah let him learn this properly then you say to your child 15 14 finish all these books what do you want to do do you want to embark on this path and become a scholar or do you want to become a doctor I'll help you with that now that's how it should be just a follow up question on that you mentioned obviously at the start the focus should be on memorization because they're young and their brains are like sponges the answer to this it might be that it depends on the child but is there a kind of guideline for the kind of age where they should start shifting from memorization to more of understanding once the child finishes the Quran and he finishes those more two on those books I'd say basically at the age of 12 12 13 the parents start now pushing a lot of explanation before that child they should memorize it before the age of 13 even 14 the child he should just be left to memorize everything just take it in take it in next question I have for you is you mentioned in the podcast that it's important to restrict our understanding of the religion to the first three generations and you gave ample evidences for that but the question I have here is that what about the latest scholars like Ibn al-Qaim they come up with their own works their own thoughts, their own understandings their own benefits and we take that from them so isn't this contradictory when we said in our podcast that we go back to the three noble generation we were talking about مسائل which are مسائل which are fundamental issues of that doesn't evolve over time like in issues of sub branches they require this on this issue so the ayah has an evidence that a technology comes out something happens and the muslims need a ruling somebody takes that ayah and he places it on this issue I mean they said if I'm not here to apply that because this is not a fundamental issue it's a branch sub branch so when we say that we follow the early three generation we're not saying that the door of each tihad is locked and there's no each tihad anymore we're saying of course there is each tihad that's fiqh related issues and we're saying that we go back to the three noble generation when it comes to what when it comes to matters of the tihad matters of you know belief also the issues of fiqh the framework that they set is what's used we don't go outside that framework the boundaries that they went in and how they learned and how they did the extraction and the deriving of rulings from the ayat that's the same that ibn ul qayyim and ibn utamiya and other great scholars are doing it they're just applying on the evolving of the people and how these issues relate to them okay the final question i have for you again we did mention that we obviously refer back to the early scholars and the early generations but it appears that many of the salafis actually take a lot of their knowledge from the likes of sheikh ibn al-Taymin sheikh al-Bani, sheikh bin Baz these are people you've mentioned throughout your lectures, throughout your podcasts isn't again this contradictory that you're actually referring to the later scholars and you're actually blind following the later scholars the modern day scholars yet theoretically you're saying we should go back to the early scholars this is very important to be understood when we say we follow the salaf the scholars they mention the salaf in terms of time, virtue and irtiqat belief so we follow the three noble generation in terms of their knowledge their understanding and everything and anyone who follows them in their knowledge and follows them in their righteous actions and their belief was also followed whichever time he came from because he's in line with what they were doing so sheikh al-istami ibn al-Taymin didn't come with anything new ولا محمد عبد الوهاب ولا شيخ ibn al-Baz and if they did say a statement here or there that doesn't go in line with what the early generation said was rejected and it wasn't taken from them do you see my point at any statements that they said any views that they came with in the early generation we rejected so شيخ ibn al-Baz and ibn al-Wahab محمد عبد الوهاب and sheikh al-Samtemi ibn al-Qayyim ibn al-Rajab we take their statements as long as it's in line with the three noble generation and it's in line with the early righteous pious predecessors once it is then we take it and we quote it because it's easier for us to grab it أسلام until next time مرحمة الله وبركاته I hope you found the answers to those questions beneficial just a reminder once again as I mentioned at the start if you have any questions on any of the episodes we record on the hot seat podcast then head over to www.thehotseatpodcast.com where you can fill out an online form and ask us your questions alternatively feel free to انتظروا جداً لأخبركم على سؤالات السؤالات at thehotseatpodcast.com. That's questions at thehotseatpodcast.com. Until next time, في إمان الله وسلام ورحمة الله وبركاته.