Reduced Concepts #06 The Holy Quran, Tazkiyah, and Good Deeds
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Channel: Adnan Rajeh
Series: Adnan Rajeh - Reduced Concepts
File Size: 49.46MB
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AI Generated Summary ©
The speakers stress the importance of reducing the concept of "painse" and limiting focus on recitation and memorization, as it is crucial for individuals to educate themselves and achieve good deeds. They use examples of The Lion King and The Famine to show how individuals must be prepared for anything and everything, and emphasize the need for personal development and productivity gains. The course in English is designed for individuals who need time but cannot wait until a family emergency leads them to a library.AI Generated Transcript ©
Getting used to thin as, as expected.
At least I'm showing up, so that's a
that's a positive. So today is the 6th
episode within the 7th episode series of reduced
concepts, and, it is tomorrow and today and
tomorrow, and then we'll we'll we'll kinda conclude
it tomorrow.
And please feel feel free to offer feedback
via the q and a code,
that'll put at the end. I think we'll
use the same QR code for for
for questions and and feedback. I I try
to refine,
these series and these talks, when I try
when I do them again in the future
based on some of the feedback that I
received. So please, you know, feel free to
offer whatever it is you,
you you think could be could have been
done better.
Today, we're gonna talk about 33,
other,
a few more of concepts or values that
I think have been reduced and are worth
discussing.
The we'll talk about the Quran. We'll talk
about, the concept of tazki, and we'll talk
about, good deeds.
And I I designed today to be a
little bit shorter just because, for me, it's
selfish because, Friday and Fridays are long and
tonight's 27th night. Trying to preserve whatever
little voice I have left, till the end
of the, of the month.
So
even though
it's not difficult to to kinda imagine what
I'm going to talk about when we bring
up the Quran
as a reduced concept, but I think it's
something that's worth that's worth discussing.
Because the the holy Quran is absolutely the
most important
thing that we have. It is it is
the ultimate truth from Allah subhanahu wa ta'ala.
There's no bible in it at all. There's
no falsehood. There's nothing in it that is
not. And the word of Allah Subhanahu Wa
Ta'ala, there's there's nothing in it that is
not the, that is not righteousness, that is
not truth.
And it's the legis legacy of the prophet,
we often
there's a
there's
a
it's making
okay.
It's the legacy of the prophet,
and I find that when we when we
talk about the prophet,
legacy, we often refer
we think of the prophet, we think of
sunnah immediately.
And and what I try to get people
to remember is
recall the following. What the prophet, alayhis salatu
wa sallam, made sure we would receive,
in its original format, not just the way
it is written, but the way that it's,
recited and the way it's going to be
enunciated in in detail was the Quran. That's
where he put the majority of his effort,
He made sure he had people write. He
had people memorize. He did revisions.
He he he worked, alayhis salam. The bulk
of his work in his life was to
make sure that the Quran was not only
preserved, but that was practiced, that was going
to be held on to.
And then his sunnah
is and for us, it's it's a bonus.
It's something that we got, that the Sahaba
worked hard to make sure we received, like,
his life story. What he did and where
he went and how he spoke and how
he talked and all that. And it's very
important. Without that, you don't really have a
background to any of the stories.
Any part of the story. But remember that
the Quran is what he really brought out
of his salawat al wazam. That is what
he left us with.
So when we don't take care of it,
we don't, you know, spend time
reflecting and comprehending what it is that it's
teaching us and then putting it to the
to practice. And then and and that requires
training and that requires a lot of work.
Then we're actually basically turning our backs on
what he left us, alayhis salaam.
Now I wanna talk about a couple of,
of aspects of of reduction that I think
are are are problematic.
Reduced to a token of babaka.
This is this is Yani.
This is the biggest problem that we have.
Again, remember that whenever I say a concept
or a value is reduced to something, I'm
not saying whatever it's reduced to is wrong.
I'm just saying that we're missing out on
the bigger picture.
So it is
a issue of Barakah, the Quran. For sure
for sure the Quran is Barakah. And having
it in your home and having it in
your car and having it in your this
is the big but when it's reduced to
that, when the Quran becomes just that's all
it is. It's just something
you you you buy the the the expensive
most often you have it nice and open
in your in your home and, yeah, you
make sure every car and every you have
the Quran and the picture of it. But
but then then we're not really taking time
to to look into what it's teaching.
This this is a very
dangerous phenomenon.
Philosophers have talked about this for a long
time. It's one of the
problems with religion in general
in general. We look at religion as a,
as as as as a factor of human
of of the human experience.
The problem with religion is that there are
so many religious people that
claim to adhere to a book that they've
never actually read.
They adhere, Nani,
strictly to a book that they don't really
know what it says. Like, they don't exactly
understand what it's talking about. And that person
is extremely dangerous. That's a that's a person
that will cause a lot of problems on
so many different fronts and so many different
levels.
I prefer someone who knows nothing about the
faith and is is is basically,
just interested in learning. Someone who knows nothing
about Islam then someone who who doesn't really
understand it appropriately but is fully committed to
his misconception.
It's impossible to fix that. I can't I
can't help that. I can't help someone who
was taught Islam in a certain way and
will yeah. That's how they understand it, and
it's a misconception, and there's no way to
to correct it. That's I can't I can't
do anything with that. That that's that's almost
that's a hopeless case. Those are the people,
salama. I just say salama and I walk
away because there's no point. Someone doesn't know
anything and is at least this person does
not come in with pre yeah, any predisposition.
It doesn't come with, with with with with
judgments, with previous judgments. You can actually teach
them something. You can offer them something that
they don't know.
And a lot of the misconceptions that that
we have in our deen are just based,
in my opinion, on just lack of reading
the book properly. Like they they haven't really
read the Quran, like not in-depth, not in
detail, not to the point where they comprehend
all of what the Quran is talking about.
Maybe they read a part of it, a
couple of verses, and then they had compartmentalize
their understanding of that based on their personal
experience, and that becomes the and and then
they refer to that, and they don't really
have any other reference aside from that.
So reducing Quran to just a token of
Barakah, reducing it to funeral uses,
where it's just when people die. That's the
only time you hear, you know, Abdul Basel
reading. He had a beautiful voice. Abdul Basel
was amazing.
It
it names of people who had had had
had
it's it's not just that beautiful voices. They
had an amazing
ability to, to hold a certain tune
and and to and to really help you
understand the Quran through the way they would
recite it. But we so the moment you
hear that you're associated to a funeral, you
always remind you're reminded of it the time
someone you love died. It takes you back
to a moment in your life where it
was all sadness and because we associate Quran
only with why isn't the Quran associated with
with joy?
You know, shouldn't shouldn't the Quran be associated
with, with some degree of of joy and
happiness and and and memorable moments of your
life? We were taught when we were young
to memorize the Quran,
to whenever you went somewhere or did something,
to always associate that trip with the with
the with the Surah. And I did this
for a very long time.
I haven't done it recently. I think I
think I ran out of the the larger
Surah to do it with. But every, like,
large a main event in your life, if
you were starting, like a new job or
if you're going a trip On a trip
somewhere or you That you would associate that
trip or that, you know, that that new
chapter of your life with the surah that
you recite on a daily basis.
And and then that surah would always have
a a memory with with you of something
that was positive in your life. This is
what we were taught. This is, like, this
is ancient wisdom. This goes back, like, to,
like, like, a 1000 years or so in
in the Islamic history of of pieces of
advice the scholars would offer. So that you
would always have a positive, yeah, in your
memory of, of the book of Allah. If
we associate it strictly with with funerals and
with death and with, yani, people passing away
and with, you know, dark hospital rooms and
everyone's crying, then the connection that you have,
the association you have with the Quran becomes
very, very negative and very especially when our
understanding of of death is of such. I
mean, we don't we look at death always
in such
a negative way when it's not always, you
know at the moment, for sure it is,
but in general, it's not supposed to be
that. Death is is, people is the end
of a life. People are moving on from
one life to the other life, and InshaAllah,
they had a hudkatima and they were end
their lives ended well. It is something that's
positive to think to reflect upon later on
in life. But we have to make sure
that we associate Quran with with the with
with joyful memories, not just with with negative
ones.
Reduced to memorization or recitation.
Yeah. It is. It's reduced to that. And
I'm saying that about someone who, you know,
he memorizes and recites and teaches memorization and
recitation and and basically yeah. And he systematically,
academically goes through, yeah, any processes of making
sure people learn how to do it, to
learn how to memorize and learn how to
recite. But if you reduce it to that,
comes a problem. If the focus if the
bulk of the focus is just how to
enunciate the letters
and how the sound is going to be,
then we've missed out on really what the
Quran is about. Is that what the Quran
is about? Yeah. Again,
going back to that same I'm not saying
what we're reducing it to is a problem.
I'm saying if that becomes the bulk of
the focus, if if we move if we
if we miss the bigger picture,
if you're if if all you care about
is the recitation memorization piece, you're not interested
in what the verses are actually saying and
how that is supposed to be practiced and
implemented in your own life.
If that's not taking an equal amount of
of of concentration and and energy and effort,
then we're running into a problem. There's there's
an issue for sure. The the there's a
and this issue will become and the prophet
Ali Islam talked about this in his hadith
that will become a time in the future
where you have a lot of Quran.
Yeah. You have a lot of Quran. People
reciters. Yes. All the reciters. La yujawizoo yayahaanajirahum.
They read it, it doesn't go beyond their
throats.
It's just the words. They don't they don't
understand anything. They don't care about practicing. They're
not implementing. They're not fearing what they receive
they're not fearing the punishment that Allah Subhanahu
Wa Ta'ala is pointing out. They're not looking
forward to the words that Allah Subhanahu Wa
Ta'ala is offering. They're not conscious of the
of the pitfalls and the mistakes and the
shortcomings and the and the loopholes and the
and the tricks of the nafs and the
shaitan as they're that Allah subhanahu wa ta'ala
explains these things to them. They're not worried
about that stuff. They're not worried about the
obligations that Allah subhanahu wa ta'ala is gonna
hold us to.
Then recitation becomes a problem. I I and
it was educated by scholars who used to
see
and maybe they're right now, like, maybe 15
years later, I look back and may maybe
they've been right.
But they but they didn't see
the value of teaching children, you know, memorization
of the Quran. They didn't. Like, I I
was educated by by countless scholars who did
not think that was the right right way
to go. They would only offer the Quran
in terms of memorization and recitation
to people who had come to a level
of maturity of of understanding it and understanding
the sanctity of it.
They would argue that teaching it to kids
at a young age is actually even wrong
because it's making them, you know, any less,
they they don't see the sanctity of it.
Now when I was when I was younger,
I totally disagreed with his opinion, and I
didn't care. I I now when I'm getting
older, I'm starting to see maybe that maybe
there's some light in that. There's some light
or maybe we have to approach this a
little bit differently. Maybe now the reason that
we run the Quran programs a lot is
because it's the easiest hook.
I'll be quite I'll I'll be quite honest
with you. It's just the easiest hook. How
do I get people into the Masjid? What's
the easiest hook? What's the thing that no
one will argue with?
No one's gonna come and ask about, you
know, other details. The Quran, you tell them
you're gonna recite the Quran, they'll come in.
Right? But that's not why I I bring
them in. Anyone who knows how I operate,
that's not why I bring these jibab in.
I don't bring them because I just want
them to memorize. No. No. No. The goal
is it goes way beyond that. Look way
beyond that. But that's the hook. That's how
you kinda bring them into the Masjid. Because
if you put any other hook, people aren't
interested. You say, oh, come. We're going to
run the course
for I know what comes. I run courses.
No one comes.
10, 15 people tops everyone else's praise Isha
and goes home because everyone is madam,
Everyone knows everything until they have a question,
and then I have 15 people standing in
a row with questions. Just a question, sheikh.
Just a minute, sheikh. Sure. That's the
I I talked about this. I'm coming to
the point where I'm saying, no. No. Ask
me to Nope. Not answering that one. I
talked about that one. I I dedicated a
full course to talk about that one. Let's
sit down and listen next time. Yeah.
Because there's lack of interest in these things.
There's lack of interest.
It's it's a bigger problem that I I
chose not to put in this course, by
the way, and I've been I've been resisting
the, the temptation to rant on, but I
I didn't put it in. But there there's
a problem with this aspect of the way
we behave
where there's there's a feeling that,
like, Imams are not personal request q and
a services.
That's not what they are. Like, we're not
personal q and a services where you can
just have a no. No. No. No. That's
actually that's why the prophet that's why the
don't ask. He will teach. You will listen
and learn. When there's when there are things
that are run, you're obligated to come and
listen.
You don't you didn't come and listen. That's
on you.
Yeah. You need to expect the imams in
the city to be
on call for your questions whenever you have
something. Oh, I I need I absolutely. I
get these sometimes messages urgent.
Urgent.
What do you mean urgent?
Life and death type of urgent. I I
work in a hospital. I know urgent. Is
the where where is urgent? No. It's just
I need to know. I know you need
to know. Why are you waiting till tonight?
This is not an on call service. This
is not how this works.
I'd be held accountable if I don't do
teaching. If the city didn't have scholars who
were doing teachings, yeah, we're accountable. We're not
actually educating so that we have to sit
down and just ask questions. But when there
are dedicated times for questionings and there are
dedicated certain
lessons going on, courses on and on with
to teach these things, then you're obligated to
actually come and attend to learn so you
have answers to your to to the basic
questions.
But when with the focus, but unfortunately, the
focus is always just memorizing the citation,
which is fine. Bring in the kids, but
that's not why they're here. I've never taught
a kid Quran, and that's all that I
taught them For sure. That's never been the
case. You have some teachers who do that,
but it's not how it is. The point
here is the mentorship is the is for
them to to be connected to Islam, to
love the deen, to help them with their
lives, to figure out what their next steps
are going to be. Yes. They'll learn to
read, they'll memorize, but that's not the end
goal. And that's not actually even a goal.
It's just a mean. It's just a step
yeah, that is going to be followed by
many, many other steps. Reduce the ruku yal,
Hassid removal.
Often, that's what we reduce it to.
You're going to use it for I just
you have you have some fear of hasid
or fear of rukuyah. You want to do
a rukuyah, so that's where the Quran comes
in handy. But all when you're when you're
not, yeah, and you're fearing that, you don't
read.
You
know? And you only read when there's a
like, when you have fear of, of hasad
or ain or you want a rupiah. And
then when you don't, you know, the Quran
is back on the shelf again. You're not
you perform rukiah. If you understand rukiah, you
perform it every day. Every day, kids go
to sleep. You're you do rukiah on them
every day. I do this every day for
my my children. But you don't have to
be in the same room even sometimes. You
can just do it from where you are.
But you recite for them and you make
dua for them. This is the why you
don't wait until until
and then once you're once the the issue
is gone, then you go back to
it's a it's a misusage of this book.
A misuse misuses of the book. None of
these things are wrong. Memorization is not wrong.
Cetacean is not wrong. Rokhia is not wrong.
The barakavi is not wrong. I need to
to use it during funerals. None of this
is wrong. But when we reduce it to
it and we don't it it no. The
bulk of use of the Quran is no
longer the the correct one, then we end
up as a misrepresentation of what this book
is actually designed to do. And that's how
is the you know, that's how the end
of times begin.
The prophet alaihi sallam specifically says
that that there will be a lot
of knowledge existing in the world.
There'll be just no one who knows it.
Right? It's it's it's not gonna be lack
of information.
It's not gonna be the Quran doesn't exist
anymore. No. There'll be billions of mala'ih that
are that are printed. Just no one reads
it, and no one understands it anymore. And
no one is capable of explaining the intricacies
and allowing people to implement appropriately.
That's what's going to be missed. Not the
information itself. The information is gonna be there.
Doesn't remove knowledge. No. Knowledge stays. It's just
the scholars die and people aren't weren't interested
to learn.
Right? And there's a there's a scholar, someone
who can teach, then you're obligated to learn
before this person's life ends. Because if the
person's life ends and no one picked up
that knowledge to continue this, then this journey,
then then then how is this journey going
to continue? It's a it's a big it's
a big problem. Every time a scholar dies,
again, it's like a,
a star in the sky is is put
out.
Yeah. It's it's, the prophet and he one
of the sorry. 1 of the Sahaba after.
It's a gap that will never will never
be filled once the scholar passes away unless
he left behind them people who are of
the same degree of knowledge or more.
And that's what scholars should be looking towards,
making sure that their students know more than
them,
not
equally to their knowledge. That means that knowledge
is getting is shrinking. Knowledge should expand.
It should expand should be more. Every generation
should more know more than the one before,
not less.
And that's how the Quran the the companions
view the Quran. They they took the Quran
as
as means for them to
to please Allah through their implementation,
the practice. They would sometimes memorize 10 verses
at a time. They wouldn't move to the
next 10 verses before they felt that they
fully implemented these first 10, that they practice
what these tens 10 verses were teaching,
and they would spend time reflecting to see
what aspect of these verses
reflect on my life. The Quran is not
to be projected on other human beings. The
Quran is to be reflected upon yourself. Even
the verses that talk about the mushrikeen and
the kuffar and Bani Salahi talk about groups
that you don't necessarily identify as, you have
to take something from these verses for yourself
in terms of warnings, in terms of ways
to be cautious, making sure that you're not
doing the things that Allah Subhanahu Wa Ta'ala
is pointing out that the kuffarab and the
and the
and the enemies are doing.
And if you don't do that,
then basically you will benefit from maybe 1
a a a a 6th or 7th of
the Quran. And the rest of it will
will almost mean nothing to you because it's
all talking about other
people and addressing others as well.
And that's what I wanna talk about regarding
the Quran.
Regarding tazgia.
So tazgiyyah is a is a prickly or
a tricky issue to,
to address. And it depends on on where
you're living and and who's who's listening to
the to to the lecture in terms of
how you wanna talk about it.
But Tasgia is the concept of purifying the
nafs or purifying the heart. And it requires
and I did I I ran the empty
space series
maybe 2 years ago or so. It was
the it was the same setting, 7 episode
series. And the and the focus of it
was this concept and explaining what it meant.
And, you know, I I would refer you
to that series if you want to understand
this a little bit more.
But the concept of tazgiyyah is central within
our deen.
It's very, very important.
Unfortunately, it's been reduced to things sometimes that
don't really
it's it's not it's not the the bulk
of it. It's reduced in many forms of
dancing and singing. Nasheed and people just kind
of festively
having a good time. Not saying that having
nasheed and and enjoying that peace is wrong.
I'm just saying that when you reduce this
this extremely profound Islamic concept, and I'll explain
to you the profoundness of it in a
moment, to that, then it becomes a problem.
People actually are repelled from it because it
seems so yeah. I mean, it doesn't it
doesn't seem that it has any substance to
it. We're reduced to just obeyed obedience to
the sheikh that you're learning from. You know,
whatever the sheikh says you do and you
don't really it's just that's all it is.
It just reduced to the fact that you
will follow blindly or just accept whatever the
sheikh teaches you. It's a problem. Even though
obedience of the sheikh is important, it it
learn it teaches humbleness, it teaches humility, allows
you to grow. You can't really grow in
Islam if you don't have a sheikh that
is overseeing
your progress and then giving you points and
telling you what you should stop doing, what
you should be doing. You need that. Just
like a child needs a parent, like, to
to raise them. You need a sheikh who's
going to help you through this journey. Without
that, you can't make it to the destination.
You can't imagine getting where you want to
go
by driving on a road you've never driven
on before with no map and no guide.
You're not gonna get there. You can't get
that done in Duniya. You can't get that
done for your ulmulqiyyiyyah. If you want to
get to where you're going, you need a
guide. The prophet alaihi wasalam was our guide
and he left after him guides and they
left guides after them as well. And those
guys left guides and we need them. If
you don't have a guide and you think
you're just gonna get there by, Yani, by
by just kind of improvising, you're not gonna
get there. You're going to run into a
lot of roadblocks. You make it it's gonna
be very difficult for you because there's so
much that you need to learn and and
you can't learn it all at once. You
won't know what to prioritize, and then you'll
misunderstand a lot of what you're reading because
you don't have the tools kit to understand
it appropriately.
So you need the sheikh, but it can't
be reduced just to that. Can't be reduced
to passive asceticism,
which is probably, you know, the biggest problem.
You know, that is passive.
Zulud that ends up meaning leaving dunya altogether.
Not being involved in any aspect of dunya.
This is a problem within the Muslim Ummah
for maybe maybe the last 350 to 400
years,
where we've had this problem where those who
who understand that it's the science of Tezgere,
the knowledge of Tezgere, the discipline of Tezgere,
the field of Tezgere, they they become passive.
They remove themselves from the world. They they're
not successful. They don't have any wealth. They
don't have any power. They don't have any
say. They have zud. They actually have a
cynicism where they don't want dunya. They're not
looking forward. They don't want wealth. They're not
trying to but they don't even obtain it
for the sake of using it for kayr.
What ends up happening is that dunya is
taken, yani, by others.
The the horns of this of life is
is brought down by by the kuffar and
the mushrikeen and the peep and the munafiqeen
and those who don't care about God at
all. And then they use that wealth and
that power and that strength to for their
to serve their own agendas. And then Islam,
the haqq, it it fizzles out slowly because
the people who carried it were passive.
I said this is I said this is
I said this is beautiful.
Passive isn't.
That that's not that's not how you
study the the stories of the great, big
scholars of Islamic history. That's not how they
were.
Was a very ascetic human being. He lived
with very little. He's a minimalistic
person. He was very rich, though.
He was very
rich.
He was a,
a silk merchant.
He had 3 or 4 shops within Kufa.
He had a lot of money. He's he
actually
spent his wealth on his students.
Like Abu Abu Yusuf, Yaqub al Ansari, the
greatest student and the greatest scholar of the
Hanafi. He must have after Abu Hanifa.
Abu Hanifa used to pay him
a salary and take care of him financially
for him to do. He came from a
very, very poor family and he was working.
And Abu Anipa noticed when he was a
kid how intelligent he was. So he removed
him from work and he paid him a
salary so he would stay and learn.
He would use his wealth to take care
of people and to to take care of
ilm. Yeah. He had to to support students
of knowledge and support future scholars. Bauyuseb would
become the supreme judge and the supreme scholar
of the Abba Aziki Rafa.
And, you know, one of the reasons that
the sunni madhab was was preserved,
through through the efforts of this gentleman.
So people were had a skepticism hadzulud didn't
mean that they weren't a part of the
world. They just it just meant that they
weren't trying to get more for themselves. They
weren't interested in
in in personal consumption. It can be reduced
to negligence of Islamic law, where people just
do whatever they feel is helpful, and they
don't and they don't they
Islamic law where people just do whatever they
feel is helpful, and they don't and they
don't they don't follow evidence. They don't follow.
When you take does gain, reduce it to
these elements, then it becomes unattractive and people
don't want to be a part of it.
And when you do that,
Yani, you end up missing out on how
important this thing is.
You know Hadith Jibril? Hadith Jibril when Jibril
came and asked the prophet, alayhis salatu was
saying, he asked them 3 questions. Right? You
asked him 3 questions. This is like the
most famous hadith we have, you know, within
our within our, I mean, within our discipline,
you know, within our deen. You asked him
3 questions. You asked him what is Islam?
He asked him what is iman. He also
asked him what is ihsan.
Right? Equally, they didn't it was not a
subgroup. It was a it was a an
equal title to the 2 before.
Islam is the is the rituals, is the
practice. This iman is the theology, is the
understanding. But then you have a third pillar.
You have a third feel of Islam. A
third. Islam is 3 thirds. Islam, the practices,
iman, the theology. Then Hassan, the spirituality.
Nissan, the understanding of of of of who
you are, why you are the way you
are, how can you improve, how can you
have different intentions, how can you have different
desires and whims? How do you deal with
the ones that you have? How do you
get rid of being vain and arrogant and
jealous and envious and ostentatious
and oblivion and indifferent and lazy and lustful?
How do you get rid of these things?
How do you sub how do you substitute
these concepts with ones that are much more
beautified, such as humbleness and humility and love
and compassion and empathy
and grit and resilience? How do you remove
these and put these instead of them? It's
through the it's through the discipline of tazkiyah.
This doesn't happen in any other discipline. Like,
fiqh is not gonna teach you that. Fiqh
is gonna tell you how to make will
do like, the the mechanics, the technicalities. It
will teach you how to perform salah, how
much money to give out of your money
or out of zakah, what are their pillars
of marriage, how to make sure that your
Hajj is accepted in terms of what actions
you need to do. Iman will tell you
who Allah
is. He'll give you the basics of what
you're going to get the perspective you have
on theology, understanding of God and.
Is worshiping god as if you see him.
We just say it. Right? It's just a
word. It's just a phrase.
No one's really interested in.
Right? It's just,
Sure. Alright.
Worshiping God as you can see him. That's
that's translation.
Yeah.
So when I when he said
so you took that in and you you
categorized them and you studied them and you
believe in his angels, you believe in his
books, you believe in his prophets, you have
all that jotted down pretty clearly. You understand
the prophet said in Islam, what about this
one?
What is the implement explain to me the
implementation of this one.
Or
are we just gonna ignore that piece?
Maybe we start narrating the hadith without that
piece. We just we just act like he
asked 2 questions.
It's the third question, and the answer is
actually extremely profound
That what he's saying to you is that
your the connection you have with Allah, all
that is left is that you see him.
That's it. It's it's almost as if you
see him.
You can't, Indounia, see him, but that's all
that's left. In terms of the closeness, everything
else has been achieved already. And all that's
left is that your eyes see him on
the day of judgment.
That's it. Everything else has already been has
already been.
That's what's left. Everything else has been achieved.
Dropping this piece,
it's been it's been dropped completely throughout
it's been dropped almost
universally. It's not talked about at all. There's
almost no, yeah, any teachings or there's
almost nothing for it. You go to the
masajid for years and no one uses this
word with you.
You rarely this is what tazkiya comes from.
Zakah had to purify.
The word tasawwuf is is the same that
was the word that was used in the
early Islamic years. Right? It comes from suf,
because people used to dress, yeah, used to
wear simple clothing. Suf is wool. They would
wear simple clothing because they were such they
were zahideen, they had zuhlood. They didn't care
for dunya. So they wore simple clothing. So
the people who took on this discipline and
studied it during the time of the Islamic
golden era, mind you, not during the time
where Muslims are are, you know, were suffering.
During the Islamic golden era where the Khalifa
was running over 3 continents,
the largest empire that the world has seen
up to date to to date.
They were people who invested in zuhd and
under and started studying from the prophet alaihi
sallallahu alaihi sallam's teaching from the Quran how
to purify thyself and how to understand yourself
and understand who's inside. Why is it that
you feel the way you feel? Why is
it that you have these urges? What's what
what is this on constant nagging
and this constant urging of doing something wrong?
Where is it coming from? You sit there
like, I don't want to do this. This
is wrong. Why do I have this urge
to do it? Why is it like it's
like I don't even It's like I don't
have any control anymore. It's like I'm gonna
do it anyways.
You must have I've been in a moment
in your life, but like I'm doing something.
As I'm doing it, I know this is
wrong. I I I wouldn't a 100% should
not be doing this. I don't know why
I'm doing it. Can someone tell me why
I'm doing this? Why am I not stopping?
I'm saying it's wrong, and you keep on
doing it because you don't understand what exists
inside of you. Understand that you're not sitting
behind the steering wheel. You're not sitting behind
this. Someone else is sitting behind the steering
wheel. They always have. They they elude you
to think that you are because they don't
want you to figure out that you're not.
So they put a a fake steering wheel
in front of you. Whenever you jerk things
right or left, they'll move a little bit
just so that you continue to believe that
you're there, but you're not actually in control.
And when they want something done, they'll get
it done. When you want something done, it's
like an uphill fight.
It's like an uphill it's an uphill struggle
to get anything done. You want to pray.
I wanna wake up for Fajr every day.
I want to do qiyamalay. I wanna memorize
the Quran. I wanna stop behaving like this.
I wanna stop losing my temper. I wanna
stop.
Yeah. You why don't you? And it's not
how silly it sounds to say that.
Think about it for a moment.
Think of, like, an alien
dropped down here with a in a UFO
and walked in and started learning about us
human beings. And then we explained to them,
yeah. I know we I we want we
want to do things, but then but then
we don't do them. Why? Like, are you
are you forced to no. Just
I don't know. You just don't end up
doing them. It's lazy.
Explain lazy to an alien. What does that
mean?
What does it mean? What do you mean
you wanna do something where you ought to
do it? Are you coerced not to do
it? No. Do you not have the physical
ability to do it? No. I I do.
Do you not have the mental ability? No.
I do too. Do you have do you
have time? No. I have time. So what
are the what's the tool that's not there?
I don't know. Nothing really. It's just I
it's insane.
It's just silly. The first thing it does
get you learned is never say I don't
know when you ask the question of why
you are or not doing something.
This is ancient, so don't worry.
I don't teach it or or practice it
nor how was it practiced with me.
1000 years ago,
you would start with tazgiel. You go to
the sheikh. He would ask you the question
of why aren't you doing something?
And he would say, I don't know, and
you would get a nice
slap right across the face.
Try again.
Try again, to answer that. You're an adult.
What do you mean you don't know?
That's acceptable from a 7 year old or
a 5 year old. Yeah. That's my 2
year old. Why did you I don't know.
Yeah. That's okay. It's not okay for you.
It's not okay for me either. Desgia
is without desgia, there's no essence to almost
anything that we do. Everything becomes mechanical. Like,
the majority of the problems that I've been
I've been ranting about over the last 5
days or 6 days has been the fact
that we don't have substance to these actions.
Salah is just mechanical. Well, how do you
bring in the substance of it? You need
you need to work on the other piece.
You worked on the physical piece. Good job.
Now let's work on the spiritual piece, but
then we don't do that.
We are focused on the physical space. Actually,
we become we overcompensate. So what happens is
because you don't take care of the spiritual
piece, you overcompensate
on the physical one. So details become details
that are not that important, details that are
deferred upon become extremely important.
Extremely important, like, way more important than they
ever were. How you move your finger, you
know, how exactly was it? Oh, heels or
toes or oh my god. And then people
fight up front on whether it's heel or
toes. It's over compensation of the physical aspect
of salah because the because the spiritual is
empty. Again, these physical aspects were never that
important to begin with. The the Sahaba differed
upon them. The prophet did different things, so
it's not a big deal. But the spiritual
piece, that's the one that matters. That's the
one that actually has essence to it. That's
what you don't want to live to lose
or miss out on. Sheikh Mohammed Awad alayhi
hamou.
Once he was asked
3 or 4 Shabab came arguing. Yeah. And
they're they're asking him to, to be the
judge. Alhamu al Ashur in Medina. He went
came back to Syria at the end of
his life and he passed away, And he
was buried, buried there. But he lived most
of his life in Medina. He was kicked
out by the by the regime. And he
was a he's a scholar, a scholar, an
extremely intelligent and well educated man. And they
came arguing to him about like the, the
where to put your hands when you're praying.
Like in qiyam, praying qiyam. You're standing, like,
if you study the form of that, have
you find that there's more than one way
to do this?
Like, there's more than what the scholars talked
about more than one
acceptable,
hold.
There's more than one thing to do. The
scholars have different opinions. So they're arguing about
it with them. And and came to me,
what is the so he said and this
was an answer. And and and it's yeah.
It's not a fiqh answer. It's more of
a, you know, reminder faqal. He said is,
Put your hands in your pockets if you
want, but keep your heart with Allah.
If your heart is not with Allah Subhanahu
Wa Ta'ala, it doesn't matter where you put
your hands. It doesn't.
I'm not saying it doesn't, neither did he,
and he used to teach Sheikh and he
just explained exactly what to do. But the
problem is when something's things are reduced to
us to a part, a slithered, it doesn't
that's nice. Oh, you're over focusing on something
and you're missing out the big picture. You're
missing the big picture. You're using Tezkia.
People not understanding that they have an EFS
on the inside. When the spirit and the
body met,
the spirit of God and the and and
and and and the clean of the of
the earth met, the was born. And the
is is based on instincts. It's it's just
what the what the clean wants. He He
just wants his instincts. He wants to play.
He wants to eat. He wants
to have more. He wants to be powerful.
It's your best the Neph's is your best
ally. It's also your biggest enemy. It's the
only thing that you can control, and it's
the only thing you're supposed to control, and
it's the only thing that most people don't
control.
And we're focused on controlling other people, but
they're not what we what we have access
to.
And it's really weird that we're looking outside
for the answer for problems when when the
actual answer for all your problems is right
under is is it's right under your nose.
It's literally on the inside. Just look inwards
and all the problems will be solved. All
of your actual struggles will will, you know,
go away because it this is the problem.
It's not outside.
That's what the next one wants you to
believe, it's outside. Stay focused out there, so
it continues to steer and drive the car.
Yeah. It's outside. The problem is outside. It's
the people. Look at all the people.
Look at all these
Yeah. Nothing. Everything is look at the people
and you're like, yeah. Look at them. Look.
Arrogant, rude, disrespectful, failures.
Now don't look inwards. Don't don't look here.
Don't look down to the mess that you
have on the inside. The one that you
can actually control and change and and influence.
This is what the scholars of of early
ages focused on.
Read it to be an that Imam Minawi
or read read read some of these books.
Read it. Ruih ibn Qayyim, and you'll see
what I mean. The focus that they had
on this stuff and that we don't have
today.
Basically because because because of these reduced concepts,
because all we understand we say, Tasgir or
Tasgir if you hear singing and dancing
or you see someone who is obedient
to a sheikh without losing their mind or
they're going against Islamic law. That's what you
see, but you miss out, like, at what
actually matters and and and the bulk and
you're losing the bulk of this of this
science.
And this is something we should point out,
briefly because it comes whenever we talk about
tazkit, this is always what comes up with
the con the concept of bid'ah, and it's
an important concept. The word bid'ah is an
important word in the deen, but it's also
a very powerful one. It's also a very
dangerous one. It's one that Awam and schools
students of knowledge should not use. It's a
word that only scholars use. Historically, only scholars
have used this word. It's very weird today
when I have someone who is 19 or
21 or 23 come up to me and
say, this is a bidah.
And saying that is worthy of that that's
you're telling me you're telling me, this is
what you're saying. You're saying this is balala,
this is devi and this is to going
to you're taking you're taking yourself and the
people with you to the hellfire based on
what you're doing. That's what you're saying. It's
a huge accusation. It's like accusing someone of
arrogance. You're telling them you're not entering Jannah,
by the
way. And you're not going to Jannah, you
want to know it first because you're arrogant.
So unless you know that, you have to
hold that back. Because what what do you
know? You know? So the word bit as
a big word. It's a very it's a
very powerful word. It's an important word. It's
a word that is used to to protect
our deen without this concept. Islam would not
be protected. Islam would would lose would become
would lose its its parameters.
Bida keeps the parameters of our deen so
that it stays what it is. It stays
what it always was, what the prophet alaihis
salam brought. Without the concept, without this concept,
which is avoiding innovation and invention and making
things up, then we end up we end
up in a in a in a problem
where it can become anything. And that's what
a lot of other faiths before us became.
But also with misunderstanding this concept, you end
up limiting any form of creativity, any form
of public service as time and and place
change, which is what not what Bida'ah is
actually designed to do.
This is the definition of it. This is
what Ibn Hajar al astalani defines.
So it's every newly invented matter that has
no general or or specific basis within within
within Islamic legislation. It has to have it
has to be something that has no general
or specific basics in Islamic legislation.
It's not just anything new.
It's not anything new or anything that Prophet
Islam did not do. If you define it
that way,
you understand that nothing
nothing works if you if that's the only
definition. Well, he didn't do it, alayhis salaam.
I know. He didn't do a lot of
things, alayhis salaam. A lot of stuff he
did not do that we do
based on what? No. Based on understanding the
spirit of what he taught, based on understanding
the the purpose of deen, based on understanding
Masali al Musa, based on understanding of the
cause of the Sharia, there is There are
ways to understand how would be he what
how do we draw parallels from his life,
alaihi wa salsam, to this one with the
differences being taken account taken into account. The
differences, the difference of time and space and
people
and their experiences and their sufferings and their
difficulties and their struggles. You have to take
that into account.
He, alaihis salatu wasalam, dealt with people. He
saw what they needed. He offered them that
which they needed. So you can either do
exactly what he did or you can understand
why he did what he did and then
and then draw a parallel to that in
your life. And that's done by scholars. It's
not done by Hawa. That's why this is
both when you
both aspects of of of, of this type
of behavior is practiced
strictly by scholars, not by not by Allah.
But it has to be something that has
no general or specific basis within within with
inshallah. There are two opinions on the concept
of a bidah.
I tend to use the word only in
the negative term, but that's not actually how
it was historically. The word bidah hasalah is
not something that was started a 100 years
ago. No. This goes back as far as
Imam al Shaikhin used in Hilkitab ul It
was used by Nawa, by Al Azim Abdul
Sirab, by Ibn Hajar, by Yoon Qarafil Maliki,
and many many others,
accepting that there were 2 types of innovation.
Some that are completely unacceptable because they break
the law of what Islam is, and some
are actually helpful. So the concept of only
being one problem,
the concept of a bida'u
only being a negative thing is not agreed
upon among scholars. Yes, there are scholars who
see it to be just only negative
and even
that's how how they looked at it.
But
historically, scholars before them and around them didn't
always agree with that definition. They they saw
that there is possibility of something being, being
positive.
Regardless, I don't think
I don't think the word bina should be
used in a positive,
sense. I think it should always be used
in a negative sense. Bina is a negative
thing. We keep that. And then we actually
talk about
an act of worship or an exercise or
a service that's being offered to people that
wasn't offered at the time of the prophet
as a sunnah
as a sunnah, which is use a different
wording for it. You still have parameters that
are required in order for you to define
this, but you keep the word bira'a as
what it was
initially
put together or designed to actually serve, which
is something that is negative in the deen.
But how did this issue present itself back
in the prophet alayhis salatu wa sallam's time?
Like, how did the concept of bireh present
itself? What were the examples that we have?
I'll give you a few of them. This
is the first one. It's Hadid al Bukhari,
a man by the name Abu Salaib. He
decided to go stand in the sun and
he stood in the
sun.
And the prophet, alayhis salam, saw him. He
walked by him, so he asked him, what
he's doing?
He he he swore that he was going
to worship Allah by standing in the sun,
not sitting down, not speaking, and fasting. So
the prophet
says,
Tell
him that may he remove himself from the
sun to the shade. May he sit down
when he's tired, may he speak to people
when they speak to him and continue his
soul. Because the only act of worship that
is actually acceptable within the 4 is the
fasting.
Continue the fasting. The rest of them there's
no need. There's no need to do this.
Another example is the men who who said,
Oh, Rasulullah, he
has He's going to make it to Jannah,
he's Rasulullah. We're not as good. We have
to do more. We have to do more.
So they said, I don't know what? I'm
gonna pray all night, never sleep. I'm not
gonna marry any woman. I don't want I'm
not gonna I'm gonna fast every day. That's
what they said that they said to themselves.
The prophet called them in, said what? My
sunnah is not good enough for you. My
my method of life is not good enough
for you. It should be good enough.
The one who has the most taqwa and
the most khashya. No one will have more
than me. So what I explained to you,
it is not a bragging point. He's trying
to teach us out of his salaam, so
we can follow.
Some days I fast and sometimes I don't.
Some days I,
I sleep and sometimes I do piano and
I get married. So you
leave my way of life, then you're not
a part of my ummah, alayhis salaam.
Yeah. All of the examples that we have
are examples of people who did things, who
exaggerated
worship in a way that became dysfunctional. In
the Quran, how many times did the word
bida come up? Anyone know?
Any guesses? How many times it go up?
So once, technically twice, but once.
I looked up the word.
So it's not chastity. No. Because that's. But
is what?
So
syllabus. Yeah. So and this is a syllabus
that is done by by by monks,
by the by by the Catholic church. Right?
Priests decided that they were going to process
a certain type of syllabus where they would
never get married.
The Quran says that the people of Isa
ibn Maryam, the followers, we put in their
hearts
They had kindness. They had tenderness. Nice stuff.
But then they also added, this
syllabus. We
did not tell them to do this.
This means 2 things. We only told them
to do that which pleases Allah, and this
wasn't one of them. And they did it
thinking that they were pleasing Allah, but they
weren't.
They weren't able to hold on to it
appropriately, and they weren't able to practice it
appropriately. And it led to problems that today
we are much more aware of than maybe
people were aware of back then when these
verses were were revealed. We're aware of what
that led the Catholic church to deal with
and what people suffered from that maybe that
wasn't even aware to something that the people
at the time of this verse were even
aware of because it wasn't a part of,
you know, of of of of of knowledge
at the time. It wasn't known.
Imam al Shafiq, this is how he defines
it. He said,
So the way in the deen is invented,
claim to be equal to the law of
Allah. I mean, that's what it is. It
has to be an invented way that you
claim is equal to Allah Subhanahu Wa Ta'ala's
law and is meant to exaggerate an act
of worship that does not to be exact
do not need to be exaggerated. That's what
a bidai was seen as during the prophet
alaihis salatu wassalam's time.
So here are the guidelines. Number 1, the
rules regarding rituals are extremely strict. Right? There
can be no new rituals. There's no new
rituals. There's no new Ibadat. The Ibadat are
what we have. Yeah? It's not a bidah
when you take an Ibadad that already exists
and you modify it so that it works,
especially within the parameters that you can modify
it. If you make dua, dua is an
Ibadah. Making a dua public so people can
listen to it and say, I mean, it's
not a bidah.
That's
not
active worship. That's a bina. You're running out
of the parameters, but dua is a part
of worship. A dua is thinking can be
done publicly, can be done privately. If you
choose to do it in a certain point
publicly because it's more there's more service to
people or it helps people, that's not a
bidah.
That's not what this is.
You have to understand Tarawah b'yah, if you're
gonna understand it that way, if you're gonna
look at everything new, Tarawbiya still is a
bit of a If you want to if
you wanna go down that line, if you
wanna go If you wanna It's not a
bit of a It's always a bit of
a It was made up. The prophet asked
him to do it. That's an insane way
of thought. Yeah. You just know how you
look at the deen. You can't you can't
afford to look at Islam that way. Umar
ibn al Qutab didn't even hesitate. He looked.
He saw people praying all over the place.
Said, alright. Everyone together. Come together. Obey. You're
the most You're the best reciter. Stand up
front. Do it 20.
20 so that people have It's not as
long. So it's not a long long. Like,
also people, they get tired and can go
home, and he organized it that way. He
didn't even hesitate
No one objected to this because it's normal.
The Prophet alaihi wasalam pray all the time.
Praying in jama'ah is good. Praying at night
in Ramadan is good. Good. Good. Good. Everything
is good. There's nothing here that we're told
not to do. We're not nothing that There's
no specific
hindrance that the prophet use it. Don't act
that way, then there's nothing wrong. And people
come together and there's unity and the So
so you you you can't see Even though
there are people who see this as a
pin, unfortunately.
Oh, 8. Can't play more than 8. Yeah.
I mean, what
what are you talking about? Imam
Malik would pray 46 a night. You you
understand
the the spirit of Islam more than Imam
al Haram.
From imam Darul Hijrah, the most knowledgeable person
who ever probably ever lived.
There's a lack of understanding of the parameters
here, and these parameters are new. By the
way, this way of thought of anything new,
anything that he didn't do
immediately going to be I get every single
week someone has to talk to me about
the recitation of Surat Al Kahf. Every single
week. Every single week. And they use when
they use the word Bil'ah, and it's just
very it it it's very bothersome because it
tells me you don't know what the word
means. You understand the implication of the word.
You understand what you're talking about. You haven't
studied Islam appropriately. Whoever educated you in Islam
is educated in a very, very limited way.
Unfortunately, I'm sorry that that's the case. This
is not what a bid'ah is. It's not
we're not claiming that there's a new act
of worship. We're not claiming this is equal
to Islamic law.
The sunnah is to recite before,
within within the day. That's the sunnah. People
aren't doing it. People can't do it sometimes.
People forget to do it, and people don't
have proper recitation. You set up a service
so people can listen to it so they
can actually do it. That's not a bit
That that's not what this is. It's unfortunate
that we're gonna understand it that way, but
it comes from it's only last maybe a
100 years, by the way. It was a
movement that happened in the last 100 years
that did not exist before. You know, even
Imam al Shalfani, for example, who was who
everyone in the who who who says says
these things, they refer back to him. He
does not that's not his definition nor is
that his understanding of these things. It just
became And I understand where it came from.
It came from bad practices within the within
the realm of this kiya. I I understand
that. I acknowledge that. But the answer is
not to end up coming up with a
way of thought that is so rigid that
it takes away the ability to actually serve
people.
The concept of Bina protects Islam from extravagance.
For sure, it's a protect it's it's a
it's an important protection, but it has to
be used, Yani, with, with caution. Public's interest.
This is one of the the sources of
evidence within Sur Al Firk. You study Sur
Al Firk. Masala Al Mulsala for half of
the madadah is one of the ways they
they they end up coming up with rulings.
If if if the scholars of the early,
you know, any the eras
use this as a as a way to
to to derive evidence, then you can't you
can't be throwing this word out when you
don't like something that's being done or you
don't agree with something immediately. You have to
you have to allow people to explain where
they're where they're coming from because public interest
which is what Musaleh and Musa is an
important factor in understanding what we're going to
do.
The needs we have today as an ummah
is very different than the needs they they
had back with the prophet alayhis salatu wa
sallam. Number 1, they had him alayhis salatu
wa sallam. Number 1, they had him. Are
you telling me there is no there is
no difference
with the ummah with him in it or
of it?
Is that actually what you're saying that the
prophet, alayhis salaam's presence and non presence, there's
no difference in terms of how people are
going understand Islam, adhere to Islam, feel about
Islam. Alayhis salaam would look at you.
He would look at you and that would
do something in your heart and you would
continue to live with that look until the
day you died. You would live off that
look, that one look from his eyes alayhis
salaam. If he put his hand on your
chest, that's it. You were you were gold.
You were solid to the day you passed
away. Where did you get that from? You've
not here, alayhis salatu wa sallam. How are
you going to get people to that level?
You have to teach. You have to educate.
Sometimes it requires exercises.
Sometimes you have to go and try something.
You have to put yourself under a test
and see how you how you respond. And
if you don't do that, then how do
you learn anything about yourself?
Understanding the Maqasat of sharia, the objectives of
religion. He plays an important role in determining
what is acceptable and what is not. What
are the objectives? What are we trying to
achieve?
What is the end goal here? Do we
know what the end goal is or we
just it's just
creative solutions are always required. As long as
they are in keeping with Islamic law, every
action must be properly defined and properly labeled,
and that requires scholarship.
That's why you need scholars to to talk
about things and explain things.
Awam and Sunnis of knowledge should not be
starting new initiatives within the deen nor calling
them.
You should leave that for the scholars to
work on. And if you feel if there's
something you're interested in, then learn, educate yourself,
achieve scholarship, and then go ahead and speak
about what you think is yeah. And he
makes sense, but learn Islam in an appropriate
manner. The bottom line is the example of
bida in the Quran and Sun are acts
of worship that are either have no origin
in Islam,
or Islamic acts of worship that are caused
dysfunction due to the exaggeration of it. Like,
if you do full syllabus, that's dysfunctional. You're
just No. If everyone does that, there are
no families. There's no units anymore. It's dysfunctional.
It ruins. You can't live like that. You
can't have a shahua and completely turn it
off and never deal with it, especially when
it's a natural one. And you got
or an act that is claimed to be
obligatory or sunnah when it's
not. When you claim this is sunnah and
it's not sunnah or claim this is wajim,
it's not wajim. This is an exercise. This
is a service. This is some help.
You have to differentiate it between a controversial
isjihad or an opinion that exists within a
madhab, a jurisprudent opinion, or an exercise of
self purification, or a sin, or heresy.
These are all different things. Some of them
positive, some of them negative. But that's not
all of these things. You can't use it
to to point out everything. It's important to
know exactly what the word means. The final
piece of this lecture inshallah.
Good deeds, this is simple. I just wanna
point out to you that the word good
deeds has also been reduced.
It's been reduced.
To either we think of rituals, we're just
thinking of someone who's praying,
fasting, reading Quran, or doing the. Again, these
are these are good deeds.
These are good deeds. My problem is when
you reduce it to that or reduce to
just distributing an aid. You see someone with
a bag giving someone something. That's all that's
all good deeds are. No.
What about
what what what, you know, what was the
what does what mean before we what does
is something that is functional.
If you buy something in the Middle East
and it doesn't work, you'll have it's written
on What?
It's not pious?
Might be able to
this this lamp. No. It doesn't work. It's
not functional.
When you do something with salih, it's based
on your functionality. What are you here to
do as a person? What are you here
to achieve? And that will dictate whether you're
a salih or not. So if you're not
achieving your purpose, even if you're praying all
day and all night, that's not salih. I
mean, Arun al Khattab walked into the messenger
and found a guy in a buher reading
the Quran. Asked him, what are you doing
here? Khalaatabad.
He said, well, how do you live? Well,
my brother takes achi yasrif alayani. Achi yulfiq
alayahi. My brother gives me well.
Your brother is better than you.
Your brother gets more than you. What are
you doing? Get up. Go. This is not
the time for this. This is not this
is not salah. You don't you don't understand
what piety means. You understand what what functionality
means. Al salihah is doing what you're here
to do and that will
be depend on where you are, who you
are, what you are, when you are. There's
a lot of these questions have to be
answered. What what time in history are you
in?
You have to know that so they can
answer this question appropriately so you exactly understand
what your job is. For us today, to
focus on anything aside from from the status
of our ummah is a waste of time.
If you're doing anything and the end goal
is not to improve the status of Ummat
Muhammad
to remove the bullim that's happening in the
holy land of Fibril Asdeen. In other parts
of the Muslim world, whether it's Ya'anid, the
subcontinent or it's a part of Africa or
whatever it may be. And to remove the
and to bring back the the status of
the Ummah of the Prophet alaihis salaam is
a waste of time,
it's useless.
It is used it's a useless action. It
means nothing. If you're doing something and that's
not the end goal, even your acts of
worship, even to Abu Dutt, even you're standing
in prayer, if the goal is that you
don't you're not using that to become a
stronger Muslim so that you can
achieve that goal and and serve that purpose,
then it's a complete waste of breath.
That's understanding.
And without that comprehension, then this is
just giving out aid and rituals. What about
building and what about,
see, this is the thing, building a Masjid.
Masjid. That's how a good deed, I mean,
build a Masjid.
Build a Masjid. Build a Masjid. Build a
Masjid. More Masjid. More Masjid. More Masjid. More
Masjid. Have 50 Masjid. 50. Oh, why why
not? Why stop at 10? Why not 15?
Why not 20? Why not 50 masjid? Why
not every why not beside every Tim Horton
just put a masjid so that that what's
the why? Why do you need Masjid if
no one's there to service people?
If you don't have imams to actually lead,
and you have no one to mentor, educate,
or to Then what's the point of having
a space to people pray?
Any place on earth you can pray. You
can you can stand on on on the
concrete or the zift anywhere as long as
it's all headed, you can say, Allahu Akbar
and pray and everyone prays behind you. No
problem. You don't need spaces. What about investing
in education and mentorship? What about investing in
people?
What about that piece? Making sure that we
have the proper setup so that we are
supporting those who are who need help, who
come with questions, who come with struggles, who
come with mental health disorders, or come with
come with just general financial, social difficulties or
theological ones, and make sure when they come
to the masjid they're here. What's the point
of running out of Ramadan where we are
literally
stretched to it like I can't even speak
anymore.
People are tired, haven't slept. The place is
full every night with a 1,000 people and
then that's it. You retain none of them.
They all just go
they they disappear into nothingness. What's the point?
What's the point if we're not
Amiral Salihat has to be redefined again.
Everyone in Syria, Amiral Salihat What is it?
Sabeel Ma. Right? In Syria, the Amiral Salihat
is only you just have a Sabeel. You
start like
a free water fountain. That's it.
Everywhere you go, water fountains.
Everywhere you look, a water fountain here or
a masjid there, but then you go and
it's empty. There's nothing there's nothing happening.
What's the point
to have all these
masalais, but there's no one
there's no one there to to to do
the work?
That's what I'm gonna end with. Tomorrow,
we'll we'll we'll cover, you know, the last,
the last few topics. You're welcome to
ask any questions either verbally or or you
can put in the q on the q
and a code. Use the q and a
don't mind.
don't mind.