Abdullah Oduro – Nightly Reminder 18-04-2024

Abdullah Oduro
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AI: Summary ©

The segment discusses the signs of Islam's greatness, including the deeds of those who commit sin and those who seek forgiveness. The importance of striving for excellence in one's religion, not just in public spaces, is emphasized. The speaker also discusses the use of hesitation and cold baths in breaking boundaries, and the importance of following behavior and behavior behavior. The main point is to pursue the middle course of Islam, which is not just pleasure but also an integrity agenda.

AI: Summary ©

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			We will commence and continue
		
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			with the book that we were covering
		
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			regarding,
		
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			the book by Ibn al Qayyim or Jozia
		
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			entitled you can find it in English called
		
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			the Invocations of God. And in Arabic,
		
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			which literally translates to mean the showering of
		
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			good utterances and uplifting the good the good
		
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			word.
		
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			Should we translate shower of good utterances? It's
		
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			like
		
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			plentiful
		
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			amounts of water, copious water that comes from
		
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			the sky, like heavy rain if you can.
		
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			Good that brings
		
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			good. So we ended where Ibn Taym was
		
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			talking about
		
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			a particular issue of those that commit a
		
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			sin,
		
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			and then they seek forgiveness for that sin.
		
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			After they seek forgiveness for that sin, are
		
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			the previous deeds that they had before that
		
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			sin, do they receive a reward for it?
		
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			Do they receive a reward for it? So
		
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			you did an action of good,
		
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			and then you committed a sin.
		
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			And that sinful practice, you sought repentance for
		
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			it. Do you receive the reward from the
		
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			previous good? And Ibn El Qayyim was mentioning
		
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			how this he has difference
		
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			and if he now
		
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			he didn't. It wasn't really anything that the
		
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			scholars talked about it, and at length at
		
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			length. But he brings the proof
		
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			of the hadith of the prophet sallallahu alaihi
		
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			wa sallam and Hakim
		
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			ibn Khizam when
		
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			he said
		
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			when he said,
		
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			that he was
		
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			before Islam, he freed a slave, and he
		
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			was good to
		
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			his his his parents. He was good to
		
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			his relatives and righteous. And he did that
		
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			in the days of shirk.
		
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			This is when he did it, when he
		
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			was a polytheist, when he wasn't a Muslim.
		
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			And the prophet and he said,
		
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			said, that you have accepted Islam with all
		
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			the previous virtues from before.
		
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			Okay? So that's where we end it. And
		
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			Ibn al Qayyim goes on to talk about,
		
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			the signs of the greatness of veneration of
		
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			the religion.
		
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			Veneration of the religion of the divine law
		
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			is making the deen of Islam great in
		
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			your life.
		
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			Okay? So what are the signs of that?
		
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			Ibn 'Okaim
		
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			continues on and he says
		
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			He says
		
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			From the signs of of veneration of the
		
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			deen
		
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			of making
		
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			Allah great is to have anger if the,
		
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			the orders of Allah
		
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			or the prohibitions
		
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			are taken for granted. So, I mean, obviously,
		
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			we see what is going on in Al
		
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			Khazah. This is a clear sign that by
		
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			that individual's lives are being taken unjustly,
		
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			that international law is being violated, and these
		
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			laws were set up to maintain harmony amongst
		
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			a people. And it is just totally being
		
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			violated and is being seen in front of
		
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			everyone, And people are not, you know, helping,
		
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			quote, unquote.
		
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			So that anger for the violation of Allah's
		
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			creatures,
		
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			human beings,
		
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			is something that the Muslim,
		
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			is angry for. But for the sake of
		
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			Allah.
		
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			And then he says,
		
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			And then he says, and he finds he
		
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			or her finds within themselves
		
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			sadness.
		
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			When
		
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			the,
		
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			if Allah is disobeyed on the earth and
		
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			not obeyed, and his his his his boundaries
		
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			are not
		
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			complied by. People do not. There's no compliance
		
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			with his halal and haram. So when someone
		
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			sees a sinful practice in front of them,
		
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			it makes them sad,
		
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			and their heart breaks. And I think I
		
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			talked about this and gave the example
		
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			of with our children, the first thing. And
		
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			I'm mentioning how some children, subhanallah, and I've
		
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			talked about, you know, when our kids go
		
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			to college, you know, sometimes we're seeing or
		
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			many times we're seeing that children are being
		
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			affected
		
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			by a lot of the isms of atheism,
		
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			feminism,
		
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			misogyny.
		
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			They're being affected by this. So when we
		
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			see this
		
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			online or offline,
		
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			it should bring a form of sadness and
		
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			makes our heart break.
		
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			Because we see that the prohibition of Allah
		
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			is voluntarily
		
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			being practiced
		
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			on a wide on a mainstream level. When
		
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			it's mainstream,
		
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			When you see the way a person act
		
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			or dresses a certain way, this is something
		
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			that causes sadness
		
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			with the within the within the human being.
		
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			And then he said, he said the person
		
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			is sad because they're not able to change
		
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			it. They're not able to change it. And
		
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			even if we were to go on the
		
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			hadith of the prophet sallallahu alaihi wa sallam
		
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			when he talked about,
		
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			the ordering the good and the forbidding the
		
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			evil, he said the first the highest the
		
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			highest level is what? Is to change it
		
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			with your
		
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			with your hands. If you're not able to
		
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			then with
		
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			your
		
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			tongue.
		
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			And then what did he say?
		
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			That's the weakest form of faith. So let's
		
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			translate it over to what's going on with
		
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			Gaza now.
		
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			We're not able to do anything with our
		
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			hands per se because we are not there.
		
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			Okay? Not able to fight, for example. We're
		
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			not there. Okay?
		
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			But if we were here,
		
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			us being here, the second level is what?
		
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			The lisan. What's something you could do with
		
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			your lisan?
		
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			Lisan. Lisan is tongue. I told you we're
		
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			gonna take Arabic lessons along with this. Right?
		
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			Protest.
		
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			Protest. Speak. Right? Okay. In what avenues? Like,
		
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			which way can you speak?
		
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			Media politicians.
		
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			Media.
		
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			Speaking to writing a letter to politicians, speaking
		
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			to them, being organized,
		
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			you know, to to speak about this, being
		
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			organized
		
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			when having
		
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			a rally rally, right, and speaking the truth
		
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			or speaking your position or speaking giving a
		
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			point of view that's not in the mainstream
		
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			media. Right? So when someone says and I
		
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			found a lot of colleagues coming to me.
		
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			They're like, I'm I don't feel that I'm
		
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			doing enough.
		
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			You know, they're very they're very you know,
		
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			it is that iman that is there, and
		
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			they just come from the rally, and they're
		
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			asking, I'm not doing enough. No. You reached
		
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			the second level.
		
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			This is a good level, the prophet said.
		
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			If you're not able to with your hands,
		
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			then with your tongue. And if you're not
		
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			able to with your tongue, then with your?
		
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			In which situation may is where where would
		
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			it be that someone's not able to do
		
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			it with their tongue?
		
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			Not allowed to speak. Right? If you are
		
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			in certain countries,
		
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			you're gonna be able to do that. Right?
		
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			But hating it in your heart, and that
		
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			is the weakest of faith.
		
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			Notice,
		
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			if you're able to do the others, it
		
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			is important for you to strive to do
		
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			the others.
		
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			Not to just hate it in your heart
		
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			and you have the capacity to speak about
		
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			it.
		
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			Especially if you're amongst family members or if
		
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			you're amongst coworkers.
		
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			You speak about it in a conducive fashion,
		
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			you don't get yourself fired again, but you
		
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			speak about it in a way that is
		
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			representative in of the integrity of what you
		
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			believe.
		
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			And this is important because you will find
		
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			that many people that may have their opinion
		
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			in these public spaces, when they see someone
		
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			that speaks out and differs with them with
		
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			respect and with education,
		
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			they respect that. They may not agree with
		
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			it, but they respect it. And some may
		
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			agree with it
		
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			because they've never been enlightened from a Muslim.
		
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			And that's sometimes where we fall short to
		
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			think that everyone
		
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			knows about Islam. No.
		
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			There may be people that don't know about
		
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			Islam. And some of them, they may know
		
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			about Islam, but from
		
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			they know about it from an an incorrect
		
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			way or approach. So Ibn Khayim, he mentions
		
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			that and he says that the the generation
		
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			of their religion
		
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			is as such. They they they do not
		
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			like seeing the impermissible practice or it being
		
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			widespread. And then he says here, he brings
		
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			important,
		
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			card. He says,
		
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			And this is beautiful. He says, from the
		
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			signs of veneration of their religion or making
		
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			their religion great is that they do not
		
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			take license with certain permitted acts.
		
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			They do not take license with certain permitted
		
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			acts. They're not overzealous
		
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			on the, on that which is permissible for
		
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			them to do. Let me give you an
		
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			example. And then he says,
		
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			They do not do this to the degree
		
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			to where the individual falls into excess.
		
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			They go beyond the bounds. And he says
		
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			and
		
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			with that being the case, they are not
		
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			upon the straight path or on the middle
		
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			course, not taking the middle road, not trading
		
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			the middle road. And he says, again, example
		
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			of that,
		
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			He said it's the sunnah
		
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			to delay
		
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			the prayer or to to
		
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			comes from to
		
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			to find a source of coolness or to
		
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			get cold. And what the Saba used to
		
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			do is they used to take cold baths.
		
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			Okay? Use cold water when it was very,
		
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			very hot.
		
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			Right? Or,
		
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			they would delay
		
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			the lord prayer.
		
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			They would delay the lord prayer because it
		
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			was too hot outside.
		
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			Right? And then he says,
		
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			He said, so the the the excessiveness
		
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			in finding the license of the permitted acts
		
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			is to wait till the very
		
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			end of that time,
		
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			to where the time of Dur almost elapses
		
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			and Asar comes in. And he says,
		
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			oh, where it's very close to the exit
		
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			of that time. The time of what? The
		
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			time of. He says.
		
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			And so in this case, they are,
		
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			going beyond the bounds and being excessive in
		
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			the licensing. And then he says, when Hikma
		
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			when Hikma too had
		
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			He said in the wisdom behind the delaying
		
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			this lower prayer
		
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			is,
		
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			because it prohibits the individual from humility and
		
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			being present because they're so hot.
		
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			Right? Which gives a general guide and wisdom
		
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			as well.
		
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			And he says
		
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			here,
		
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			And he does this action of worship. I
		
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			want you to listen to this, especially our
		
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			youth. He does this he or she does
		
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			this action of worship
		
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			with reluctance and annoyance.
		
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			Let's stop and just think about that.
		
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			How many of us do actions of worship
		
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			with reluctance
		
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			and or annoyance?
		
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			This is what we have to think about
		
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			sometimes. Each and every single one of us.
		
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			With reluctance and or annoyance. So sometimes the
		
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			time of is coming out or the time
		
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			of is about to leave, and the only
		
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			option you have is to go into an
		
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			area. People may see you, like, for instance,
		
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			at the airport.
		
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			You know, the time of is leaving, and
		
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			and there's boarding they haven't boarded yet. And
		
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			then there's places the chapel is in terminal
		
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			d, I think. No. Terminal
		
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			c.
		
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			C.
		
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			There's one in every terminal.
		
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			There's like a lock in. I didn't know
		
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			that.
		
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			Well, I didn't know that. Yeah. Send a
		
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			list on the WhatsApp group. That'd be great.
		
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			Right? So
		
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			if if you don't find it or the
		
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			time is not enough and you see there's
		
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			other,
		
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			what do you call them, boarding areas,
		
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			there's no one there. Go over there and
		
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			go pray.
		
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			Go pray. Go go by the chairs and
		
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			go pray.
		
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			Right? People are gonna walk by and see
		
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			you pray, but you know how many Muslims
		
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			work at DFW
		
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			that pray?
		
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			And and sometimes, I remember when I was
		
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			a new Muslim and I was reluctant to
		
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			do this. I remember one of my my
		
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			Ojib, my one of my mentors, he said,
		
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			why are you ashamed to pray? And there's
		
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			people walking around looking dressed like that, and
		
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			they're not ashamed. You're ashamed to pray to
		
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			God, and there's people dressed like this walking
		
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			around.
		
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			So Ibn Qayyam, he mentions this and is
		
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			very, very beautiful when he talks about the
		
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			person
		
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			that is excessive in the licensing,
		
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			and that is where, it can prohibit someone
		
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			from, being humble or or present. And then
		
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			he said, or they do they do the
		
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			with reluctance and annoyance.
		
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			And this is from
		
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			So from the wisdom of the of the
		
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			legislator, Allah
		
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			is that they can delay it until the
		
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			hotness or the heat is broken. Basically, it
		
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			gets a little cooler and colder.
		
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			Then he
		
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			says and he or she prays
		
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			with a present
		
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			heart. They're present.
		
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			And the goal of the salah
		
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			from the,
		
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			humility
		
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			is arrived because they they reached the goal
		
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			of fushur,
		
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			and standing in front of Allah
		
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			And he gives the second part and then
		
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			we'll go in here. It
		
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			says, Now he's talking about the other types.
		
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			So the first type was the one that
		
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			takes all of
		
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			the licensed acts that we're allowed to do,
		
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			and they go too far in it.
		
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			Is everyone with me? They go too far
		
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			in that. Like, they they take that license
		
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			or that concession that Allah has given us,
		
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			and they go too far in it. Okay?
		
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			And then he says here the opposite. He
		
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			says, well,
		
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			but, as far as the one that is
		
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			in opposition
		
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			of the order and the prohibition,
		
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			by being obsessively
		
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			strict.
		
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			It's the other side. Right?
		
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			He says, this is like the one, and
		
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			I've encountered this with some some some brothers
		
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			in my life, that the one that is
		
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			finding a lot of whispering
		
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			from shaitan
		
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			when they make wudu,
		
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			and they make wudu over and over again
		
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			until the time of salah passes.
		
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			I ran into 2 people like that.
		
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			They They
		
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			make and then they said, no. No. Is
		
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			not correct. They go back and make they
		
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			go back and make
		
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			until the time of the sun is about
		
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			to leave.
		
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			K? And he says, may Allah protect us.
		
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			He says,
		
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			oh,
		
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			He says or he or he or she
		
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			will repeat Allahu Akbar Allahu. They will repeat
		
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			Takbir al Hikiram
		
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			until the imam
		
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			he reads Fatiha. Like, he's read Fatiha because
		
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			he says, Allahu Akbar. Oh, my name was
		
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			not correct.
		
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			This is in because the imam is reading
		
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			Fatiha, but he keeps saying it over and
		
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			over again.
		
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			Right?
		
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			And then he says here, oh
		
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			or
		
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			the imam reads the Fatihah or the rakah
		
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			is about to be performed.
		
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			I've run into this as well.
		
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			He says,
		
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			or
		
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			the one that is harsh too harsh in
		
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			their,
		
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			what are is like,
		
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			humility or asceticism.
		
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			Right?
		
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			Like not being a person of the dunya.
		
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			Right, aesthetic.
		
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			They're too harsh in that. They they go
		
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			too far in that to the degree that
		
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			they do not eat food from the general
		
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			Muslims
		
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			in fear that there are doubtful matters in
		
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			that food.
		
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			I'm just gonna be quiet on that one.
		
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			So that's what Ibn Khayyim is saying.
		
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			Play it. This is what he's saying.
		
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			He's saying this is the opposite. So the
		
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			first one that was lackadaisical,
		
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			and they use the ease that Allah has
		
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			given us, and they go too far with
		
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			it. This one is going too far in
		
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			the permitted obligatory acts.
		
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			Right? And that's where he says and then
		
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			he mentions,
		
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			we call we call it we call it
		
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			we
		
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			call it we call it we call it
		
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			Then he talks about that there were some
		
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			of the the worshipers that they did not
		
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			have knowledge,
		
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			that they prohibited themselves from eating from the
		
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			the the land of the Muslims. And they
		
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			would wait and save or travel to the
		
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			land of the Christians
		
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			to eat their food.
		
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			And,
		
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			So this is what caused them to have
		
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			bad thoughts about the Muslims because they went
		
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			too far in,
		
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			seeking
		
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			and seeking the the pleasure of Allah
		
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			but with
		
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			having the doubtful matters that were too far
		
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			in that.
		
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			So when talking about that, he ends it
		
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			and he says,
		
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			And then he says in conclusion, he says,
		
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			so the reality of the veneration
		
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			or making
		
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			Allah divine law great
		
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			is not to have excess be excessive in
		
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			the licensing
		
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			nor to broaden the
		
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			the obsessiveness
		
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			and strictness.
		
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			This is
		
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			the the way to the straight path to
		
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			Allah.
		
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			That's the straight path. So when we ask
		
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			Allah
		
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			guide us to the straight path.
		
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			Not the ones that will say everything is
		
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			permissible.
		
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			Don't worry. That was for the time of
		
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			the prophet, sallallahu alaihi wa sallam. It's not
		
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			for our time. Right? Or our culture does
		
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			not accept it. Or, no, you need to
		
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			understand the culture before we can incorporate Islam
		
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			into that
		
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			and not doing the opposite, which it should
		
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			be. Or they'll say,
		
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			no. No. No. The dean orders
		
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			this. This is impermissible. That is impermissible.
		
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			And they are understanding is the only correct
		
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			understanding
		
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			of this fiqi,
		
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			this issue in Islamic fiqi. This is where
		
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			we have
		
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			examples in many. So we have the examples
		
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			of ISIS taking it too far, going beyond
		
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			the bounds. Right? And we have examples of
		
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			those that are very modern in their understanding.
		
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			In the name of modernity,
		
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			they compromise
		
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			the integrity
		
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			of the issues that are immutable, the issues
		
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			that have consensus
		
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			in Islam
		
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			about that. So we ask Allah
		
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			to bless us to be on the middle
		
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			course. We ask
		
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			Allah to make that middle course of that
		
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			which is pleasing to him.