Abdul Nasir Jangda – Tafsir al-Quran – Class 10

Abdul Nasir Jangda
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The holy Bible is the source of belief and action for practicing life. It is important to understand the meaning of the Bible and find a conclusion. The speaker emphasizes the importance of educating oneself and practicing to prove oneself and achieve success. The use of " AD" in Arabic means everything, including everything within the realm of the Prophet's teachings, and the importance of learning and practicing to improve one's understanding of the Prophet Muhammad and achieve success.

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			Inshallah continuing with our series on Tafsir al
		
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			-Qur'an, the meaning and the explanation of
		
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			the book of Allah.
		
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			Inshallah, as always we will begin with the
		
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			recitation of the verse followed by a translation
		
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			of the meaning of the ayah, and then
		
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			inshallah we'll go deeper into the discussion about
		
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			the lessons that we can learn and extract
		
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			from the ayah inshallah.
		
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			Today we'll be covering ayah number 170 from
		
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			Surah Al-Baqarah.
		
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			A'udhu billahi minash shaitanir rajeem wa idha
		
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			qeela lahum uttabi'u maa anzala allahu qaalu
		
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			qaalu bal nattabi'u maa alfaynaa alayhi aabaa
		
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			'anaa aw lau kana aabaa'uhum laa yaAAqiloona
		
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			shay'an wa laa yahtadoon And when it
		
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			is said to them, follow that which Allah
		
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			has revealed, they say rather we follow that
		
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			which we found our forefathers upon.
		
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			What if their forefathers did not understand anything
		
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			and they were not rightly guided?
		
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			In the previous verses we've talked about the
		
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			commands from Allah subhanahu wa ta'ala, the
		
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			commandments from Allah.
		
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			Of course, obviously earlier we talked about the
		
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			belief in the oneness of Allah and then
		
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			there was further discussion and conversation about well
		
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			once somebody has believed in Allah, believed in
		
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			the oneness of Allah, then what comes after
		
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			that, right?
		
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			What are some of the foundational commandments from
		
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			Allah and what constitutes this way of life
		
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			of belief and commitment to Allah?
		
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			We talked about, for instance, being mindful, particular,
		
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			deliberate, intentional about what someone eats and what
		
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			they consume, how they earn money and to
		
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			not follow in the footsteps of shaitan and
		
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			just simply succumb to one's desires and do
		
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			whatever feels, you know, enjoyable in the moment.
		
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			We talked about how following that path of
		
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			shaitan results in living a life of sinfulness
		
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			and debauchery and shamelessness and engaging in all
		
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			kinds of, you know, very detestable and very
		
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			evil behavior and ultimately it results in a
		
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			person even falsifying things and making things up
		
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			about Allah and completely corrupting not just their
		
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			own faith and abandoning their own religion, but
		
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			corrupting the faith of everyone that's around them.
		
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			Now, once that's been presented to us, Allah
		
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			subhanahu wa ta'ala summarizes it, okay?
		
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			What is the way out of that?
		
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			If someone finds themselves in drowning within the
		
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			evils that we've talked about in the last
		
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			few sessions, right, where they're consuming and they're
		
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			earning through any and all means just total
		
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			corruption and they are engaging in evil behavior,
		
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			misconduct, to the point where they are debasing
		
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			and degrading themselves because of the kind of
		
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			behavior that they're engaging in and they've even
		
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			gotten to the point where they make up
		
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			and they falsify things about Allah to justify
		
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			their evil behavior.
		
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			Well, what's the way out of that?
		
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			Number one, how does somebody climb out of
		
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			that?
		
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			Okay, and number two, when someone continues to
		
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			live within that, somebody continues that downward spiral,
		
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			what is the, you know, because at some
		
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			point a person feels miserable, they recognize and
		
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			realize at some level they can read all
		
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			the signs around them that this is not
		
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			going the way it's supposed to, there's something
		
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			wrong with the way I'm living my life,
		
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			but then how do they justify that?
		
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			And remain stuck and continue that downward spiral.
		
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			So both perspectives, how does somebody come out
		
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			of that and how does somebody get stuck
		
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			in that?
		
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			And what's the mentality behind it?
		
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			Right, because ultimately whenever we talk about, so
		
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			far we've talked a lot about behavior, okay,
		
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			Amal, behavior, conduct, but changing behavior and conduct
		
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			in the Amal of a person, it can
		
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			only be done by changing the attitude, the
		
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			mentality, the mindset of the person, which we
		
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			basically refer to the Iman, the spirituality.
		
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			Right, that change occurs from the inside out.
		
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			Right, so you have to change minds.
		
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			And what we say, the Quranic paradigm, is
		
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			you have to change the heart.
		
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			So what is that perspective?
		
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			What is that point of view that will
		
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			allow a person to realize that what's going
		
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			on is wrong and then better that situation?
		
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			And then similarly or contrary to that, what
		
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			is the mindset or the mentality that keeps
		
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			a person stuck in that and it continues
		
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			a downward decline?
		
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			That's what Allah subhana wa ta'ala talks
		
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			about here in this particular verse.
		
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			And there's an actual narration what's referred to
		
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			as Sabab-un-Nuzul.
		
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			Right, we haven't talked about that a lot
		
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			lately, but Sabab-un-Nuzul, very quickly, a
		
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			reminder, a refresher, is that a lot of
		
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			times what would occur, we know that the
		
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			Quran was revealed over a period of 23
		
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			years in the life of the Prophet, salallahu
		
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			alayhi wa sallam.
		
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			And a lot of times what would occur
		
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			is there was a particular situation or a
		
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			circumstance or an event or a conversation.
		
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			Something would occur at that time in the
		
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			life of the Prophet, salallahu alayhi wa sallam,
		
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			and a verse would be revealed subsequently.
		
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			And so that provides us with a lot
		
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			of insight and a framework to be able
		
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			to reflect upon the meaning of the verse
		
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			that this was a situation and then that
		
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			verse was revealed.
		
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			So now I can analyze that and understand
		
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			that and find greater relevance and significance of
		
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			that verse within my own practical life.
		
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			So the Sabab-un-Nuzul of this, Abdullah
		
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			ibn Abbas radiyallahu ta'ala anhuma, the great
		
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			companion of the Prophet, salallahu alayhi wa sallam,
		
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			he says that when the Prophet, salallahu alayhi
		
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			wa sallam, came to Medina and he presented
		
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			the message of Islam to the Jewish community
		
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			there in Medina, da'a Rasulullah, salallahu alayhi
		
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			wa sallam, al-Yahuda ila al-Islam, wa
		
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			raghabahum fihi.
		
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			And the Prophet, salallahu alayhi wa sallam, was
		
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			encouraging them to consider Islam.
		
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			Wa hazarahum a'zaballahi wa niqmatahu.
		
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			And he was warning them that, listen, if
		
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			you do not understand this, internalize this, realize
		
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			this, and change your ways, I'm warning you
		
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			about the punishment and the wrath of God.
		
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			Be mindful that there are consequences and that
		
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			you're subjecting yourself to the punishment and the
		
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			wrath of Allah.
		
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			Faqala rafi' bin Huraymalah wa Malik ibn Awfin,
		
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			two of the leaders of the Jewish community,
		
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			Rafi' bin Huraymalah and Malik bin Awf, they
		
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			responded to the Prophet, salallahu alayhi wa sallam,
		
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			and they said, bal nattabi'u ma wajadna
		
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			alihi aba'ana.
		
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			They said, no, we don't need your input.
		
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			Give your advice to yourself.
		
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			We don't need your input.
		
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			We know what we're doing.
		
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			We have our own tradition.
		
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			We have our own way.
		
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			We have our own culture.
		
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			We have our own system.
		
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			And we follow the way of our forefathers.
		
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			We follow our traditions.
		
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			We follow our cultures.
		
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			We have our own systems.
		
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			We have our own ways of doing things.
		
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			We don't need your input.
		
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			Fahum kanu a'lama wa khayran minna.
		
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			They knew better than us.
		
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			And, you know, in other places in the
		
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			Qur'an, even they go as far as
		
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			saying, like, what, you think they were all
		
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			wrong?
		
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			And so then Allah subhanahu wa ta'ala
		
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			revealed this particular verse in response of that.
		
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			Specifically, the second part of the verse, right,
		
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			the first part of the verse basically relays
		
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			this conversation that when it is said to
		
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			them, follow what Allah is revealing, what Allah
		
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			is saying, what Allah is sending down, they
		
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			respond by saying, no, no, no, no.
		
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			We do things our own way.
		
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			We follow our way, our traditions, our culture,
		
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			right?
		
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			We follow our forefathers.
		
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			And then Allah responds to that, that rebuttal
		
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			that they came with, where Allah says, awalaw
		
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			kana aba'uhum la ya'qilun shay'ah.
		
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			Because they said, well, they knew better.
		
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			You think you're better than them?
		
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			You think they were all wrong?
		
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			Allah subhanahu wa ta'ala responds so that
		
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			the Prophet sallallahu alayhi wa sallam does not
		
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			have to say that, right, because then it
		
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			becomes kind of a back and forth, right?
		
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			So Allah responds by saying awalaw kana aba
		
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			'uhum la ya'qilun shay'ah.
		
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			That, well, consider this.
		
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			What if your forefathers had no idea what
		
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			they were doing?
		
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			What if they had no idea what they
		
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			were doing?
		
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			What if they didn't have guidance?
		
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			What if they didn't understand Allah's will?
		
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			What if they didn't know these things?
		
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			And then you are further, you know, you're
		
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			buying into that, and then you are ruining
		
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			yourself, even though they didn't know what they
		
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			were doing, and now you're following their lead
		
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			as if they knew, they had any idea,
		
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			and so you're ruining yourself.
		
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			Now, in this particular ayah, there's a couple
		
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			of very interesting words and concepts that we
		
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			should really think about and reflect on.
		
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			Allah says awalaw kana aba'uhum la ya
		
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			'qilun shay'ah.
		
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			La ya'qilun.
		
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			This comes from the word aql, okay?
		
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			And the word aql, aql shay'i, arfuhu
		
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			bidaleelihi wa fahmuhu biasbabihi wa nata'ijihi.
		
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			Right?
		
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			Aql refers to the reality of something, the
		
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			depth of something, the understanding of something, and
		
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			it means to understand the reality of something
		
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			based off of evidence, and it means to
		
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			understand the reality of something because of its
		
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			causes and its results.
		
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			Like looking at something and looking at what
		
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			comes before it and what comes after it
		
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			and then understanding its reality, and the conclusion
		
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			that you then reach is called the aql
		
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			shay'.
		
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			Now you've gotten to the essence of the
		
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			matter, the core of the matter.
		
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			What is the nucleus of this issue?
		
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			Right?
		
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			By looking at the evidences, by looking at
		
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			what comes before it, and we're looking at
		
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			what comes after it.
		
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			It basically, to put it into more simple
		
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			words, it's like a very thorough, elaborate investigation,
		
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			study on something, and then you arrive at
		
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			a conclusion that is represented by the word
		
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			aql.
		
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			And so whenever the Quran talks about this,
		
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			right, afala ta'qilun, like Allah presents this
		
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			challenge in the Quran to people, do you
		
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			not, we oftentimes translate it, and it's fine
		
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			as a summarized translation, don't you think?
		
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			Right?
		
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			What that actually means is use your God
		
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			-given intellect.
		
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			This remarkable intelligence, consciousness, that Allah has gifted
		
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			the human being with, right?
		
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			The human being part, you know, the part
		
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			of what makes the human being the centerpiece
		
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			of Allah's creation, right?
		
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			The centerpiece of this world is that intelligence
		
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			in that consciousness that Allah has granted this
		
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			human being.
		
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			So that supreme intelligence, otherwise you look at
		
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			so many of the creation of Allah, they're
		
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			bigger, they're faster, they're stronger than the human
		
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			being, right?
		
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			But the human being dominates all of their
		
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			creation because of that intelligence that Allah granted
		
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			the human being.
		
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			So what Allah is saying, afala ta'qilun,
		
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			He's not just saying don't you think, but
		
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			what it's saying is use this gift that
		
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			Allah gave you and think deeply and profoundly.
		
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			Consider all the different factors and all the
		
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			facts of the issue and arrive at a
		
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			very intelligent conclusion.
		
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			Now, when Allah subhanahu wa ta'ala said
		
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			to them, follow, wa idha qeela lahum, when
		
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			it is said to them, follow that which
		
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			Allah has revealed.
		
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			What has Allah revealed?
		
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			The Qur'an.
		
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			Revealed upon whom?
		
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			The Prophet sallallahu alayhi wa sallam.
		
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			Right?
		
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			So follow this deen, this religion, the Qur
		
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			'an, the teachings of the Prophet sallallahu alayhi
		
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			wa sallam.
		
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			What they say is, bal nattabi'u ma
		
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			'a alfaina alayhi aba'na.
		
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			Rather, we would rather follow that which we
		
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			found our forefathers upon.
		
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			Right?
		
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			And there's something very interesting.
		
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			The word that they even use is alfa.
		
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			ma'a alfaina alayhi aba'na, alfa.
		
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			What that means is, it doesn't just mean
		
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			to find something, because there's another word that
		
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			the Qur'an uses as well, wajadana.
		
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			Another meaning that's built into the word alfa,
		
00:13:20 --> 00:13:21
			and this is very interesting.
		
00:13:22 --> 00:13:23
			This is the second word I wanted to
		
00:13:23 --> 00:13:24
			highlight from this ayah.
		
00:13:25 --> 00:13:26
			Ma'luf.
		
00:13:27 --> 00:13:30
			Ma'luf also comes from the same root.
		
00:13:31 --> 00:13:36
			And the ma'luf, it represents something that
		
00:13:36 --> 00:13:37
			is comfortable.
		
00:13:38 --> 00:13:41
			Something that's familiar, something that's comfortable.
		
00:13:41 --> 00:13:46
			And so what's really interesting, an ishara, kind
		
00:13:46 --> 00:13:49
			of an indication, a very subtle meaning that
		
00:13:49 --> 00:13:51
			is embedded within this verse, is talking about
		
00:13:51 --> 00:13:58
			the fact that true rectification and betterment of
		
00:13:58 --> 00:14:03
			a person and their soul requires coming out
		
00:14:03 --> 00:14:04
			of one's comfort zone.
		
00:14:05 --> 00:14:07
			Challenging oneself.
		
00:14:08 --> 00:14:11
			And so long as a person resigns themselves
		
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			to that which is familiar, that which is
		
00:14:13 --> 00:14:17
			comfortable, then a person cannot improve.
		
00:14:18 --> 00:14:21
			And that's something very interesting, because even insaan,
		
00:14:21 --> 00:14:25
			an-naas, the word for human being comes
		
00:14:25 --> 00:14:28
			from mu'anasa, uns, which refers to almost
		
00:14:28 --> 00:14:31
			kind of a sentimentality that the human being
		
00:14:31 --> 00:14:31
			has.
		
00:14:31 --> 00:14:33
			That the human being is a very sentimental
		
00:14:33 --> 00:14:34
			creature.
		
00:14:35 --> 00:14:37
			And a part of that sentimentality, there's good
		
00:14:37 --> 00:14:38
			parts of it.
		
00:14:39 --> 00:14:42
			The relationships that we have, a lot of
		
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			them are nourished by that kind of sentimentality
		
00:14:44 --> 00:14:45
			that we have.
		
00:14:45 --> 00:14:49
			But the downside of that sentimentality is that
		
00:14:49 --> 00:14:52
			we are also very prone to becoming extremely
		
00:14:52 --> 00:14:52
			comfortable.
		
00:14:54 --> 00:14:58
			Becoming very comfortable, and then being very reluctant
		
00:14:58 --> 00:15:00
			to let go of that which we are
		
00:15:00 --> 00:15:02
			extremely familiar with.
		
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			And so while they are saying, no, no,
		
00:15:06 --> 00:15:09
			no, we follow our ways, our traditions, somebody
		
00:15:09 --> 00:15:12
			can say that, you know, at some level,
		
00:15:12 --> 00:15:14
			at least they do follow some kind of
		
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			a tradition.
		
00:15:15 --> 00:15:18
			But Allah is actually exposing their lie.
		
00:15:19 --> 00:15:20
			Allah is saying, no, no, no, there's no
		
00:15:20 --> 00:15:24
			tradition that they're actually following, that they're really
		
00:15:24 --> 00:15:27
			committed to, an ideal that they've thought through.
		
00:15:27 --> 00:15:29
			There is no thought process here.
		
00:15:29 --> 00:15:31
			They're basically just saying, I want to keep
		
00:15:31 --> 00:15:32
			the status quo.
		
00:15:33 --> 00:15:36
			I am extremely comfortable in the way I
		
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			operate.
		
00:15:36 --> 00:15:37
			I do what I want.
		
00:15:38 --> 00:15:38
			I go where I want.
		
00:15:39 --> 00:15:41
			When I want, how I want, where I
		
00:15:41 --> 00:15:41
			want.
		
00:15:42 --> 00:15:43
			Think about the last couple of sessions that
		
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			we've talked about.
		
00:15:44 --> 00:15:45
			I eat what I want.
		
00:15:45 --> 00:15:46
			I drink what I want.
		
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			I party how I want.
		
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			I do whatever I want.
		
00:15:48 --> 00:15:50
			I keep the company that I want.
		
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			Think about the previous session that we talked
		
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			about.
		
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			I engage with whoever I choose to, however
		
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			I want to, and I don't want anybody,
		
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			not even God, telling me that I can't.
		
00:16:06 --> 00:16:09
			And that's that kind of, it's even beyond
		
00:16:09 --> 00:16:10
			the idea of comfort.
		
00:16:10 --> 00:16:12
			Comfort's even giving it too much credit.
		
00:16:12 --> 00:16:15
			It's the best word for it, it's spoiled.
		
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			Think about somebody who's become spoiled with something,
		
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			and now you're telling them that this is
		
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			bad.
		
00:16:22 --> 00:16:24
			They don't want to hear that.
		
00:16:24 --> 00:16:25
			They're spoiled.
		
00:16:26 --> 00:16:26
			Right?
		
00:16:27 --> 00:16:30
			And that's what it's describing, ما الفينا عليه
		
00:16:30 --> 00:16:30
			آباءنا.
		
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			They're actually just spoiled, spoiled rotten, and they
		
00:16:35 --> 00:16:37
			don't want to hear it at all.
		
00:16:38 --> 00:16:45
			Now, in this particular verse, there's a very
		
00:16:45 --> 00:16:51
			powerful idea and discussion and contrast and comparison
		
00:16:51 --> 00:16:54
			that is actually embedded here within this verse.
		
00:16:56 --> 00:16:59
			It's referred to, it's talked about in the
		
00:16:59 --> 00:17:01
			books of Tafsir, in the books of Usul,
		
00:17:02 --> 00:17:02
			right?
		
00:17:03 --> 00:17:06
			It's referred to as مسألة التقليد والاتباع.
		
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			مسألة التقليد والاتباع, right?
		
00:17:10 --> 00:17:13
			The issue of following, the issue of following
		
00:17:13 --> 00:17:14
			someone or something.
		
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			And this is a very foundational issue, right?
		
00:17:20 --> 00:17:23
			Because on one side, they're being criticized for
		
00:17:23 --> 00:17:29
			following what people older that came before them,
		
00:17:30 --> 00:17:33
			that are more experienced than them, what those
		
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			people did and said, they're just following that.
		
00:17:36 --> 00:17:38
			They're following somebody else's lead, and they're being
		
00:17:38 --> 00:17:39
			criticized for that.
		
00:17:40 --> 00:17:41
			Wait a second.
		
00:17:41 --> 00:17:43
			I thought that we are supposed to follow
		
00:17:43 --> 00:17:45
			someone's lead, right?
		
00:17:45 --> 00:17:48
			Even the Qur'an says, فَاسْأَلُوا أَهْلَ الذِّكْرِ
		
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			إِن كُنْتُمْ لَا تَعْلَمُونَ That go and ask
		
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			the people who know when you do not
		
00:17:53 --> 00:17:53
			know.
		
00:17:53 --> 00:17:55
			When you don't know something, you should go
		
00:17:55 --> 00:17:56
			and ask the people who do know.
		
00:17:57 --> 00:17:59
			So over there, it seems to be that
		
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			the Qur'an is presenting an imperative.
		
00:18:01 --> 00:18:03
			It's saying, follow those who know more than
		
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			you.
		
00:18:04 --> 00:18:07
			Okay, we obviously know that we're constantly, repeatedly
		
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			commanded to follow the Prophet ﷺ.
		
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			So to understand this particular issue of, you
		
00:18:17 --> 00:18:19
			know, do we follow?
		
00:18:19 --> 00:18:20
			Are we supposed to follow?
		
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			We're not supposed to follow?
		
00:18:21 --> 00:18:22
			Who do we follow?
		
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			How do we follow?
		
00:18:23 --> 00:18:25
			When do we follow, right?
		
00:18:25 --> 00:18:27
			It's a very kind of valid question.
		
00:18:28 --> 00:18:32
			So once again, the vocabulary of the verse
		
00:18:32 --> 00:18:33
			really unlocks a lot of this.
		
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			Because Allah says to them, وَإِذَا قِيلَ لَهُمْ
		
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			What is being said to them, Allah is
		
00:18:38 --> 00:18:40
			saying to them, the Prophet ﷺ is saying
		
00:18:40 --> 00:18:45
			to them, اتَّبِعُوا اتَّبِعُوا And what's interesting is
		
00:18:45 --> 00:18:51
			that the word تقليد قَلَّدَ يُقَلِّدُ is also
		
00:18:51 --> 00:18:54
			used to describe putting like a rope around
		
00:18:54 --> 00:18:55
			the neck of the animal.
		
00:18:57 --> 00:19:00
			Okay, the animal doesn't have any understanding.
		
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			Like you don't tell the animal, you know,
		
00:19:03 --> 00:19:06
			where you're going, why you're going there, how
		
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			you're planning to go there, what your thought
		
00:19:08 --> 00:19:09
			process is.
		
00:19:09 --> 00:19:11
			No, you just lead the animal.
		
00:19:12 --> 00:19:15
			Right, we oftentimes in our language, in our
		
00:19:15 --> 00:19:16
			culture, it's a dumb animal.
		
00:19:17 --> 00:19:17
			It doesn't know anything.
		
00:19:18 --> 00:19:19
			You just lead the animal.
		
00:19:19 --> 00:19:20
			The animal just follows.
		
00:19:21 --> 00:19:23
			And if it stops following, you yank the
		
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			rope a little and it keeps on following.
		
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			Right?
		
00:19:26 --> 00:19:28
			So that's the word تقليد.
		
00:19:28 --> 00:19:29
			That's where it comes from.
		
00:19:30 --> 00:19:34
			It means to follow without any knowledge, understanding,
		
00:19:35 --> 00:19:36
			evidence, anything.
		
00:19:38 --> 00:19:38
			Okay?
		
00:19:39 --> 00:19:43
			اتِّبَعَ However, the word اتِّبَعَ in the Arabic
		
00:19:43 --> 00:19:47
			language, it actually means that when you follow
		
00:19:47 --> 00:19:52
			someone or something, فَهُوَ الْأَخْذُ بِقَوْلِ الْغَيْرِ بَعْدَ
		
00:19:52 --> 00:19:57
			مَعْرِفَةِ دَلِيلِهِ It is when you are willing
		
00:19:57 --> 00:20:00
			to now trust someone and follow in their
		
00:20:00 --> 00:20:04
			footsteps after understanding who they are, what they're
		
00:20:04 --> 00:20:06
			doing, and why they're doing what they're doing.
		
00:20:06 --> 00:20:09
			Like you have a level of understanding and
		
00:20:09 --> 00:20:11
			insight and therefore you have confidence.
		
00:20:13 --> 00:20:17
			Whereas تقليد is قَبُولُ قَوْلٍ بِلَا حُجَّةٍ You're
		
00:20:17 --> 00:20:20
			just doing whatever you're told and you have
		
00:20:21 --> 00:20:23
			no knowledge or understanding about this, but you're
		
00:20:23 --> 00:20:25
			just going with the flow.
		
00:20:27 --> 00:20:30
			And that issue is here.
		
00:20:30 --> 00:20:32
			So when do we do which one?
		
00:20:33 --> 00:20:36
			So first and foremost, the scholars have generally
		
00:20:36 --> 00:20:40
			stated that when it comes to our faith,
		
00:20:40 --> 00:20:42
			when it comes to what we believe in,
		
00:20:44 --> 00:20:48
			we do not just blindly follow that blind
		
00:20:48 --> 00:20:50
			following, that term blind following.
		
00:20:51 --> 00:20:53
			We do not blindly follow anyone.
		
00:20:55 --> 00:20:59
			But we must understand what we believe in
		
00:20:59 --> 00:21:01
			and why we believe what we believe.
		
00:21:01 --> 00:21:03
			That doesn't mean that we'll be able to
		
00:21:03 --> 00:21:05
			like in detail explain everything.
		
00:21:05 --> 00:21:09
			I don't want to kind of throw everyone
		
00:21:09 --> 00:21:13
			for a loop here, but for example, when
		
00:21:13 --> 00:21:17
			we talk about the issue of قَدْر, predestination,
		
00:21:17 --> 00:21:18
			the knowledge of Allah subhanahu wa ta'ala,
		
00:21:18 --> 00:21:20
			Allah knowing everything.
		
00:21:21 --> 00:21:24
			That's something that we can't fully comprehend with
		
00:21:24 --> 00:21:25
			our brains, with our minds.
		
00:21:26 --> 00:21:27
			Allah subhanahu wa ta'ala being unlimited and
		
00:21:27 --> 00:21:28
			infinite.
		
00:21:29 --> 00:21:30
			That's something we can't grasp.
		
00:21:31 --> 00:21:32
			That's not the idea here.
		
00:21:32 --> 00:21:35
			But the idea is when we believe in
		
00:21:35 --> 00:21:36
			the oneness of Allah, we talked about in
		
00:21:36 --> 00:21:43
			the verse, Allah was saying look at the
		
00:21:43 --> 00:21:45
			universe, look at the world around you, look
		
00:21:45 --> 00:21:48
			how miraculous the creation of Allah is, and
		
00:21:48 --> 00:21:49
			then recognize the fact that there is a
		
00:21:49 --> 00:21:52
			creator that is above and beyond everything.
		
00:21:53 --> 00:21:55
			See that right there, even that much process,
		
00:21:55 --> 00:21:56
			that's a level of understanding.
		
00:21:57 --> 00:21:59
			Then you put your faith in that.
		
00:22:00 --> 00:22:03
			The Prophet ﷺ, him bringing the Qur'an,
		
00:22:03 --> 00:22:07
			the revelation, bringing his teachings, the miracles of
		
00:22:07 --> 00:22:10
			the Prophet ﷺ, the miraculousness, the inimitability of
		
00:22:10 --> 00:22:11
			the Qur'an.
		
00:22:13 --> 00:22:17
			إِعْجَازُ الْقُرْآنِ That convinces us.
		
00:22:17 --> 00:22:18
			And then you say, you know what?
		
00:22:19 --> 00:22:24
			آمَنَّا بِهِ كُلُّ مِّنْ عِنْدِ رَبِّنَا I believe
		
00:22:24 --> 00:22:25
			in this, this is from Allah.
		
00:22:25 --> 00:22:28
			But that's based on something.
		
00:22:29 --> 00:22:33
			And so the idea of taqlid, which is
		
00:22:33 --> 00:22:35
			just you just completely are just following without
		
00:22:35 --> 00:22:39
			any idea that has no value, no significance,
		
00:22:39 --> 00:22:40
			and that's what they were doing.
		
00:22:41 --> 00:22:43
			What we've been commanded to do is follow
		
00:22:43 --> 00:22:47
			the Qur'an, follow the Prophet ﷺ.
		
00:22:47 --> 00:22:49
			And following is, there's not a rope around
		
00:22:49 --> 00:22:51
			my neck that is yanking me.
		
00:22:52 --> 00:22:53
			Right?
		
00:22:53 --> 00:22:56
			And I have my eyes closed and you
		
00:22:56 --> 00:22:59
			know, covers over my ears.
		
00:23:00 --> 00:23:03
			And now I'm just being yanked in different
		
00:23:03 --> 00:23:05
			directions and stumbling around in the dark.
		
00:23:06 --> 00:23:07
			That's not faith.
		
00:23:07 --> 00:23:08
			That's not iman.
		
00:23:08 --> 00:23:10
			That's why the analogy, the parable that Allah
		
00:23:10 --> 00:23:12
			gives for belief and faith and iman in
		
00:23:12 --> 00:23:13
			the Qur'an is light.
		
00:23:15 --> 00:23:18
			Allah constantly describes the believers as people who
		
00:23:18 --> 00:23:20
			see, who hear, who understand.
		
00:23:21 --> 00:23:24
			And He actually describes the disbelievers as people,
		
00:23:25 --> 00:23:27
			لَهُمْ أَعْيُنُوا لَا يُبْصِلُوا النَّبِيَةِ They're not looking.
		
00:23:28 --> 00:23:30
			وَلَهُمْ أَعْذَانُوا لَا يَسْمَعُوا النَّبِيَةِ They're not listening.
		
00:23:31 --> 00:23:34
			وَلَهُمْ قُلُوبُوا لَا يَفْقَوهُ النَّبِيَةِ They're not understanding.
		
00:23:36 --> 00:23:40
			And this is really fascinating, that this is
		
00:23:40 --> 00:23:41
			what the Qur'an says.
		
00:23:41 --> 00:23:43
			I've been quoting verse after verse after verse.
		
00:23:44 --> 00:23:46
			You can survey the Qur'an.
		
00:23:46 --> 00:23:48
			This is constantly being said throughout the Qur
		
00:23:48 --> 00:23:48
			'an.
		
00:23:48 --> 00:23:51
			And this is so fascinating because the rhetoric
		
00:23:51 --> 00:23:57
			that is used to justify a hedonistic, blind,
		
00:23:58 --> 00:24:05
			animal-like existence, where you're being yanked around
		
00:24:05 --> 00:24:08
			to just do what you want to do,
		
00:24:08 --> 00:24:12
			follow your desires, that spoiled kind of way
		
00:24:12 --> 00:24:16
			of living life, the way that people like
		
00:24:16 --> 00:24:20
			that justify it is by referring to people
		
00:24:20 --> 00:24:22
			who follow the Deen, people who believe in
		
00:24:22 --> 00:24:26
			Allah, people who follow the Prophets, people who
		
00:24:26 --> 00:24:29
			follow the Qur'an, they describe them as
		
00:24:29 --> 00:24:32
			being sheep.
		
00:24:33 --> 00:24:35
			That's the rhetoric, right?
		
00:24:35 --> 00:24:38
			In popular society, that's the rhetoric.
		
00:24:38 --> 00:24:40
			Oh, these people that follow religion, religion is
		
00:24:40 --> 00:24:42
			for dumb people.
		
00:24:43 --> 00:24:45
			Religion is for the simpletons.
		
00:24:46 --> 00:24:48
			Religious people are like sheep.
		
00:24:49 --> 00:24:51
			That's the rhetoric that's used.
		
00:24:51 --> 00:24:55
			And the truth, the fact that the matter
		
00:24:55 --> 00:24:57
			is, could not be further from the truth.
		
00:24:58 --> 00:25:03
			That in actuality, our belief, our iman, and
		
00:25:03 --> 00:25:05
			maybe for some of the other false religions
		
00:25:05 --> 00:25:07
			that people commit to, that could be the
		
00:25:07 --> 00:25:07
			case.
		
00:25:08 --> 00:25:11
			But for us, with the Qur'an, it's
		
00:25:11 --> 00:25:11
			the complete opposite.
		
00:25:12 --> 00:25:13
			The Qur'an keeps challenging.
		
00:25:14 --> 00:25:21
			Look, listen, think, read, question, engage.
		
00:25:23 --> 00:25:25
			And that's living in the light.
		
00:25:27 --> 00:25:29
			But closing yourself off from that, Allah describes
		
00:25:29 --> 00:25:31
			it as being buried under layers upon layers
		
00:25:31 --> 00:25:32
			upon layers of darkness.
		
00:25:35 --> 00:25:37
			And so, when we talk about this issue
		
00:25:37 --> 00:25:40
			of taqlid, when is it bad?
		
00:25:41 --> 00:25:44
			It's bad when you don't even know what
		
00:25:44 --> 00:25:44
			you believe.
		
00:25:46 --> 00:25:47
			Why you believe what you believe?
		
00:25:47 --> 00:25:49
			What are you committed to and why are
		
00:25:49 --> 00:25:50
			you committed to it?
		
00:25:52 --> 00:25:55
			And even the idea, in the realm of
		
00:25:55 --> 00:25:58
			fiqh, in the realm of the deeper tafsir
		
00:25:58 --> 00:26:00
			of the Qur'an, obviously you're sitting here
		
00:26:00 --> 00:26:00
			and I'm talking.
		
00:26:01 --> 00:26:02
			Even though this is not a good example
		
00:26:02 --> 00:26:04
			because I don't know much of what I'm
		
00:26:04 --> 00:26:04
			talking about.
		
00:26:05 --> 00:26:07
			But the idea is, if you're sitting and
		
00:26:07 --> 00:26:08
			listening to the meaning of the Qur'an,
		
00:26:08 --> 00:26:10
			you're sitting and listening to a lesson of
		
00:26:10 --> 00:26:13
			hadith and the scholar is narrating hadith and
		
00:26:13 --> 00:26:14
			explaining the hadith.
		
00:26:15 --> 00:26:17
			You have questions about the technicalities.
		
00:26:18 --> 00:26:18
			How do you fast?
		
00:26:18 --> 00:26:20
			How do you give your zakat?
		
00:26:21 --> 00:26:23
			And you don't have all those details that
		
00:26:23 --> 00:26:26
			requires years and years and years of study.
		
00:26:27 --> 00:26:29
			So then you go to somebody who does
		
00:26:29 --> 00:26:31
			know and you ask them.
		
00:26:31 --> 00:26:31
			But you know what though?
		
00:26:32 --> 00:26:33
			That's still not blind following.
		
00:26:34 --> 00:26:36
			Because do you just walk up to anybody
		
00:26:36 --> 00:26:37
			randomly on the street?
		
00:26:37 --> 00:26:37
			Right?
		
00:26:39 --> 00:26:40
			When you're leaving here tonight.
		
00:26:41 --> 00:26:43
			And then you are about to turn right
		
00:26:43 --> 00:26:45
			and you see somebody walking along the road
		
00:26:45 --> 00:26:47
			and then you pull over and you say
		
00:26:47 --> 00:26:48
			you roll your window down.
		
00:26:48 --> 00:26:48
			You're like, wait, wait, wait.
		
00:26:48 --> 00:26:49
			Can I ask you real quick?
		
00:26:50 --> 00:26:52
			Do I pay zakat on my 401k?
		
00:26:53 --> 00:26:55
			Is that what you're going to do?
		
00:26:55 --> 00:26:55
			Obviously not.
		
00:26:56 --> 00:26:57
			That'd be blind following.
		
00:26:58 --> 00:27:00
			Who do you go and ask the question
		
00:27:00 --> 00:27:00
			to?
		
00:27:01 --> 00:27:02
			You go and ask the question to somebody
		
00:27:02 --> 00:27:03
			who is knowledgeable.
		
00:27:05 --> 00:27:07
			And you know their credentials.
		
00:27:08 --> 00:27:10
			You find out, okay, who is this person?
		
00:27:11 --> 00:27:12
			Where are they from?
		
00:27:12 --> 00:27:13
			Where did they study?
		
00:27:13 --> 00:27:14
			Who did they study with?
		
00:27:15 --> 00:27:16
			What are their qualifications?
		
00:27:18 --> 00:27:21
			And then you now trust the word and
		
00:27:21 --> 00:27:22
			then you ask them the question, right?
		
00:27:23 --> 00:27:26
			That, oh, if I'm traveling, is it okay
		
00:27:26 --> 00:27:27
			if I don't fast?
		
00:27:28 --> 00:27:29
			Right?
		
00:27:29 --> 00:27:32
			Or I have this investment account, do I
		
00:27:32 --> 00:27:33
			have to pay zakat on it?
		
00:27:34 --> 00:27:35
			Then you ask that question.
		
00:27:35 --> 00:27:37
			But you understand how you actually did some
		
00:27:37 --> 00:27:41
			looking, digging, thinking, researching, investigating, right?
		
00:27:42 --> 00:27:44
			Even if it was very quick, right?
		
00:27:44 --> 00:27:48
			Even if you relied on somebody else being
		
00:27:48 --> 00:27:49
			like, hey, who do you ask about this
		
00:27:49 --> 00:27:50
			stuff?
		
00:27:50 --> 00:27:50
			I ask so and so.
		
00:27:51 --> 00:27:52
			Oh, he knows what he's talking about?
		
00:27:52 --> 00:27:53
			Yeah, he's a scholar, he's qualified.
		
00:27:53 --> 00:27:54
			Okay, khalas.
		
00:27:55 --> 00:27:56
			But you see what happened there?
		
00:27:57 --> 00:27:59
			There's something that that's predicated on.
		
00:28:00 --> 00:28:02
			You didn't ask a complete stranger.
		
00:28:02 --> 00:28:04
			You didn't ask somebody that you had no
		
00:28:04 --> 00:28:06
			idea whether they know what they're talking about
		
00:28:06 --> 00:28:06
			or not.
		
00:28:07 --> 00:28:10
			So even there, there's not blind following, right?
		
00:28:11 --> 00:28:12
			So even when people will bring up the
		
00:28:12 --> 00:28:15
			topic of, well, don't we engage in some
		
00:28:15 --> 00:28:15
			of that as well?
		
00:28:16 --> 00:28:16
			No.
		
00:28:16 --> 00:28:18
			Or if we do, we're wrong.
		
00:28:19 --> 00:28:21
			If we do, we're wrong, right?
		
00:28:21 --> 00:28:23
			Which is why a lot of times you'll
		
00:28:23 --> 00:28:25
			hear scholars and qualified people, what will they
		
00:28:25 --> 00:28:26
			say?
		
00:28:26 --> 00:28:28
			Don't just randomly Google your questions.
		
00:28:29 --> 00:28:31
			That's exactly why they're saying that.
		
00:28:31 --> 00:28:32
			Because you don't know who's answering the question
		
00:28:32 --> 00:28:33
			on the other side.
		
00:28:33 --> 00:28:34
			That's blind following.
		
00:28:36 --> 00:28:38
			Google AI is answering your question.
		
00:28:39 --> 00:28:39
			That's insane.
		
00:28:41 --> 00:28:42
			Or you Google it and you just end
		
00:28:42 --> 00:28:45
			up on some random blog, some random website.
		
00:28:46 --> 00:28:47
			I don't know who made that website.
		
00:28:48 --> 00:28:49
			I don't know what their qualifications are.
		
00:28:50 --> 00:28:51
			Anybody can make a website.
		
00:28:52 --> 00:28:54
			And so that's why we have that emphasis
		
00:28:54 --> 00:28:56
			on going to people of knowledge properly and
		
00:28:56 --> 00:28:59
			getting the answers to your questions from knowledgeable,
		
00:28:59 --> 00:29:01
			qualified people, properly.
		
00:29:03 --> 00:29:09
			And finally, to conclude on this particular topic,
		
00:29:11 --> 00:29:13
			it's talking about even faith and belief, like
		
00:29:13 --> 00:29:15
			what you believe in, something as essential as
		
00:29:15 --> 00:29:16
			what we believe.
		
00:29:17 --> 00:29:19
			Somebody in this conversation might have felt at
		
00:29:19 --> 00:29:25
			a particular point that I actually don't know
		
00:29:25 --> 00:29:28
			if I could even in just a sentence
		
00:29:28 --> 00:29:30
			or two substantiate why I believe in the
		
00:29:30 --> 00:29:30
			Prophet ﷺ.
		
00:29:32 --> 00:29:34
			And if that's a realization that you had,
		
00:29:34 --> 00:29:37
			number one, hold your breath when I say
		
00:29:37 --> 00:29:37
			this.
		
00:29:37 --> 00:29:38
			Let me finish.
		
00:29:39 --> 00:29:40
			Don't freak out.
		
00:29:41 --> 00:29:42
			Number one, that is a problem.
		
00:29:44 --> 00:29:48
			But there's a very simple, easy solution to
		
00:29:48 --> 00:29:48
			that problem.
		
00:29:50 --> 00:29:53
			And the simple, easy solution to that problem
		
00:29:53 --> 00:29:58
			is what the Prophet ﷺ said in the
		
00:29:58 --> 00:30:02
			sermon of his farewell pilgrimage, Khutbatul Hajjatul Wida.
		
00:30:02 --> 00:30:07
			This was his bequest, right, to the ummah,
		
00:30:08 --> 00:30:09
			to his followers.
		
00:30:10 --> 00:30:14
			He said, تَرَكْتُ فِيكُمْ أَمْرَيْنَ I leave you
		
00:30:14 --> 00:30:15
			with two resources.
		
00:30:17 --> 00:30:21
			لَمْ تَضِلُّوا مَا تَمَسَّكْتُمْ بِهِمَا You will not
		
00:30:21 --> 00:30:21
			go astray.
		
00:30:22 --> 00:30:23
			You shall not lose your way.
		
00:30:24 --> 00:30:25
			So long as you hold on to these
		
00:30:25 --> 00:30:26
			two things.
		
00:30:27 --> 00:30:32
			كِتَابُ اللَّهِ وَسُنَّةُ نَبِيِّهِ The Qur'an and
		
00:30:32 --> 00:30:34
			the life, the teachings of the Prophet Muhammad
		
00:30:34 --> 00:30:34
			ﷺ.
		
00:30:36 --> 00:30:38
			And it's available.
		
00:30:39 --> 00:30:40
			It's accessible.
		
00:30:41 --> 00:30:43
			It's been preserved miraculously by Allah.
		
00:30:45 --> 00:30:46
			And it's open to us.
		
00:30:48 --> 00:30:51
			And that's why the Prophet ﷺ said, طَلِبُ
		
00:30:51 --> 00:30:56
			الْعِلْمِ فَرِيضًا Seeking knowledge is a mandate.
		
00:30:57 --> 00:30:58
			It's mandatory.
		
00:30:59 --> 00:30:59
			Right?
		
00:31:00 --> 00:31:02
			And we talked about this before as well,
		
00:31:03 --> 00:31:08
			that if you look at how gifted, how
		
00:31:08 --> 00:31:14
			talented, how knowledgeable, how intellectually gifted everybody is.
		
00:31:15 --> 00:31:17
			And you can take a quick survey of
		
00:31:17 --> 00:31:20
			that based off of your intelligence, your capacity,
		
00:31:20 --> 00:31:22
			your qualifications, what you've achieved in so many
		
00:31:22 --> 00:31:27
			different areas of life, how much information you're
		
00:31:27 --> 00:31:30
			able to keep in your head at all
		
00:31:30 --> 00:31:30
			times.
		
00:31:31 --> 00:31:33
			We have the capacity to learn.
		
00:31:34 --> 00:31:37
			But a lot of times what happens is
		
00:31:37 --> 00:31:39
			we look at the end result and it
		
00:31:39 --> 00:31:40
			intimidates us.
		
00:31:41 --> 00:31:41
			Right?
		
00:31:41 --> 00:31:43
			We look at the whole Qur'an, the
		
00:31:43 --> 00:31:45
			entirety of the Qur'an and the meaning
		
00:31:45 --> 00:31:48
			of all of this, and that's intimidating.
		
00:31:49 --> 00:31:51
			But that's exactly why in the narration it
		
00:31:51 --> 00:31:56
			said, إِنَّ مَا لَعِلْمُ بِالتَّعَلُّمِ Knowledge is acquired
		
00:31:56 --> 00:31:56
			by learning.
		
00:31:57 --> 00:31:59
			There's an actual system here.
		
00:31:59 --> 00:32:01
			You just have to start learning.
		
00:32:03 --> 00:32:04
			And that's what y'all are doing here.
		
00:32:04 --> 00:32:05
			So I understand I'm preaching to the choir,
		
00:32:05 --> 00:32:08
			but it's just an affirmation.
		
00:32:08 --> 00:32:10
			It's to reaffirm that commitment.
		
00:32:11 --> 00:32:13
			That if I feel like I don't know
		
00:32:13 --> 00:32:15
			if I would be able to substantiate why
		
00:32:15 --> 00:32:17
			I believe what I believe, it's just a
		
00:32:17 --> 00:32:18
			matter of learning.
		
00:32:18 --> 00:32:19
			It's a matter of inquiry.
		
00:32:21 --> 00:32:22
			And Allah subhanahu wa ta'ala makes it
		
00:32:22 --> 00:32:23
			very, very easy.
		
00:32:24 --> 00:32:27
			And Allah subhanahu wa ta'ala facilitates it.
		
00:32:29 --> 00:32:32
			And it takes a commitment on our part,
		
00:32:32 --> 00:32:36
			making an intention, نِيَةُ الْمُؤْمِنَ خَيْرٌ مِنْ عَمْلِهِ
		
00:32:36 --> 00:32:36
			Right?
		
00:32:36 --> 00:32:38
			The intention of the believer is better than
		
00:32:38 --> 00:32:39
			even the action of the believer.
		
00:32:40 --> 00:32:40
			Right?
		
00:32:42 --> 00:32:45
			And furthermore, the Prophet ﷺ said, يُبْعَثُونَ عَلَى
		
00:32:45 --> 00:32:48
			نِيَاتِهِمْ Allah will resurrect people upon the intentions
		
00:32:48 --> 00:32:48
			that they had.
		
00:32:49 --> 00:32:51
			And then number two, it requires a genuine
		
00:32:51 --> 00:32:52
			effort.
		
00:32:52 --> 00:32:53
			Whatever somebody's capable of.
		
00:32:54 --> 00:32:56
			If what somebody's capable of is 30 minutes
		
00:32:56 --> 00:32:58
			a week, then put in the 30 minutes
		
00:32:58 --> 00:32:59
			a week consistently.
		
00:33:00 --> 00:33:01
			And show Allah subhanahu wa ta'ala that
		
00:33:01 --> 00:33:02
			you're sincere.
		
00:33:03 --> 00:33:04
			And Allah subhanahu wa ta'ala will give
		
00:33:04 --> 00:33:05
			you the ability to do more.
		
00:33:06 --> 00:33:10
			وَيَزِيدُ اللَّهُ الَّذِينَ اَحْتَدَوْهُ دَعْمٌ That those who
		
00:33:10 --> 00:33:12
			do what God gave them the capability to
		
00:33:12 --> 00:33:14
			do, God gives them the ability to do
		
00:33:14 --> 00:33:14
			more.
		
00:33:16 --> 00:33:19
			But if we stay stuck on, well, I
		
00:33:19 --> 00:33:20
			should do more, I should do more, and
		
00:33:20 --> 00:33:21
			I want to do more, and I want
		
00:33:21 --> 00:33:22
			to do more, but I don't do what's
		
00:33:22 --> 00:33:23
			in front of me right now, what I
		
00:33:23 --> 00:33:25
			have the ability to do right now, then
		
00:33:25 --> 00:33:27
			I will remain stuck there.
		
00:33:29 --> 00:33:29
			Forever.
		
00:33:31 --> 00:33:33
			But it's in our capacity to make that
		
00:33:33 --> 00:33:33
			change.
		
00:33:35 --> 00:33:39
			And so, the big takeaway here is that
		
00:33:39 --> 00:33:42
			we need to, number one, educate ourselves.
		
00:33:43 --> 00:33:46
			Allah subhanahu wa ta'ala talked about this
		
00:33:46 --> 00:33:49
			also in another place in the Qur'an,
		
00:33:50 --> 00:33:55
			in Surah number 43, in Ayah number 23,
		
00:33:56 --> 00:33:58
			وَكَذَٰلِكَ مَا أَرْسَلْنَا مِنْ قَبْلِكَ فِي قَرْيَةٍ مِّنْ
		
00:33:58 --> 00:34:03
			نَذِيرٍ Every single messenger and prophet, warner that
		
00:34:03 --> 00:34:07
			we sent to every single town, village, group
		
00:34:07 --> 00:34:09
			of people, they said when they went to
		
00:34:09 --> 00:34:11
			them, and they gave them the message of
		
00:34:11 --> 00:34:15
			Allah, إِلَّا قَالَ مُتْرَفُوهَا Again, that's another very
		
00:34:15 --> 00:34:18
			interesting word, ترف ترف also means like luxury,
		
00:34:18 --> 00:34:20
			comfort, spoiled, rotten.
		
00:34:21 --> 00:34:24
			The people that were spoiled, rotten amongst those
		
00:34:24 --> 00:34:27
			people, just doing what they want to do,
		
00:34:27 --> 00:34:30
			like we talked about previously, they would respond
		
00:34:30 --> 00:34:35
			by saying, إِنَّا وَجَدَنَا أَبَاءَنَا عَلَىٰ أُمَّةٍ We
		
00:34:35 --> 00:34:37
			found our forefathers living life a certain way,
		
00:34:37 --> 00:34:40
			doing things a certain way, this is our
		
00:34:40 --> 00:34:44
			philosophy in life, وَإِنَّا عَلَىٰ أَثَارِهِمْ مُقْتَدُونَ and
		
00:34:44 --> 00:34:46
			we're just going to keep on keeping on.
		
00:34:47 --> 00:34:49
			We're going to do what we found them
		
00:34:49 --> 00:34:49
			doing.
		
00:34:50 --> 00:34:54
			And we're not interested in what you're offering.
		
00:34:55 --> 00:34:57
			And so we have to break that cycle
		
00:34:59 --> 00:35:02
			by recognizing and realizing that we have to
		
00:35:02 --> 00:35:03
			educate ourselves.
		
00:35:04 --> 00:35:06
			Learn the book of Allah, learn the life
		
00:35:06 --> 00:35:08
			of the Prophet ﷺ, one step at a
		
00:35:08 --> 00:35:08
			time.
		
00:35:09 --> 00:35:13
			Don't overwhelm yourself, don't intimidate yourself, one step
		
00:35:13 --> 00:35:13
			at a time.
		
00:35:15 --> 00:35:18
			Number two, be consistent, be steadfast.
		
00:35:19 --> 00:35:22
			Number three, once you start to learn and
		
00:35:22 --> 00:35:26
			realize things that are maybe outside of, that
		
00:35:26 --> 00:35:29
			are contrary to the way we're living right
		
00:35:29 --> 00:35:32
			now, and it's going to be uncomfortable, it's
		
00:35:32 --> 00:35:34
			going to be discomforting, it's going to be
		
00:35:34 --> 00:35:37
			challenging, be willing to make that change.
		
00:35:37 --> 00:35:39
			And that change doesn't happen overnight.
		
00:35:39 --> 00:35:40
			It never has, never will.
		
00:35:41 --> 00:35:43
			But at least be willing to challenge yourself
		
00:35:43 --> 00:35:44
			and change yourself.
		
00:35:45 --> 00:35:48
			And if we keep doing that, then that
		
00:35:48 --> 00:35:51
			is where Allah ﷻ promises salvation.
		
00:35:52 --> 00:35:54
			May Allah ﷻ give us the ability to
		
00:35:54 --> 00:35:55
			practice everything we've said and heard.
		
00:35:56 --> 00:35:58
			سبحان الله و بحمده سبحانك اللهم و بحمدك