Adnan Rajeh – Reduced Concepts #06 The Holy Quran, Tazkiyah, and Good Deeds

Adnan Rajeh
AI: 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: Transcript ©
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Getting used to thin as, as expected.

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At least I'm showing up, so that's a

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that's a positive. So today is the 6th

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episode within the 7th episode series of reduced

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concepts, and, it is tomorrow and today and

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tomorrow, and then we'll we'll we'll kinda conclude

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it tomorrow.

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And please feel feel free to offer feedback

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via the q and a code,

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that'll put at the end. I think we'll

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use the same QR code for for

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for questions and and feedback. I I try

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to refine,

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these series and these talks, when I try

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when I do them again in the future

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based on some of the feedback that I

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received. So please, you know, feel free to

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offer whatever it is you,

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you you think could be could have been

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done better.

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Today, we're gonna talk about 33,

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other,

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a few more of concepts or values that

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I think have been reduced and are worth

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discussing.

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The we'll talk about the Quran. We'll talk

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about, the concept of tazki, and we'll talk

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about, good deeds.

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And I I designed today to be a

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little bit shorter just because, for me, it's

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selfish because, Friday and Fridays are long and

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tonight's 27th night. Trying to preserve whatever

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little voice I have left, till the end

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of the, of the month.

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So

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even though

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it's not difficult to to kinda imagine what

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I'm going to talk about when we bring

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up the Quran

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as a reduced concept, but I think it's

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something that's worth that's worth discussing.

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Because the the holy Quran is absolutely the

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most important

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thing that we have. It is it is

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the ultimate truth from Allah subhanahu wa ta'ala.

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There's no bible in it at all. There's

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no falsehood. There's nothing in it that is

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not. And the word of Allah Subhanahu Wa

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Ta'ala, there's there's nothing in it that is

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not the, that is not righteousness, that is

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not truth.

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And it's the legis legacy of the prophet,

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we often

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there's a

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there's

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a

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it's making

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okay.

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It's the legacy of the prophet,

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and I find that when we when we

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talk about the prophet,

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legacy, we often refer

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we think of the prophet, we think of

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sunnah immediately.

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And and what I try to get people

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to remember is

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recall the following. What the prophet, alayhis salatu

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wa sallam, made sure we would receive,

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in its original format, not just the way

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it is written, but the way that it's,

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recited and the way it's going to be

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enunciated in in detail was the Quran. That's

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where he put the majority of his effort,

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He made sure he had people write. He

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had people memorize. He did revisions.

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He he he worked, alayhis salam. The bulk

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of his work in his life was to

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make sure that the Quran was not only

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preserved, but that was practiced, that was going

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to be held on to.

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And then his sunnah

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is and for us, it's it's a bonus.

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It's something that we got, that the Sahaba

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worked hard to make sure we received, like,

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his life story. What he did and where

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he went and how he spoke and how

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he talked and all that. And it's very

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important. Without that, you don't really have a

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background to any of the stories.

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Any part of the story. But remember that

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the Quran is what he really brought out

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of his salawat al wazam. That is what

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he left us with.

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So when we don't take care of it,

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we don't, you know, spend time

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reflecting and comprehending what it is that it's

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teaching us and then putting it to the

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to practice. And then and and that requires

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training and that requires a lot of work.

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Then we're actually basically turning our backs on

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what he left us, alayhis salaam.

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Now I wanna talk about a couple of,

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of aspects of of reduction that I think

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are are are problematic.

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Reduced to a token of babaka.

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This is this is Yani.

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This is the biggest problem that we have.

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Again, remember that whenever I say a concept

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or a value is reduced to something, I'm

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not saying whatever it's reduced to is wrong.

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I'm just saying that we're missing out on

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the bigger picture.

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So it is

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a issue of Barakah, the Quran. For sure

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for sure the Quran is Barakah. And having

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it in your home and having it in

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your car and having it in your this

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is the big but when it's reduced to

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that, when the Quran becomes just that's all

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it is. It's just something

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you you you buy the the the expensive

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most often you have it nice and open

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in your in your home and, yeah, you

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make sure every car and every you have

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the Quran and the picture of it. But

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but then then we're not really taking time

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to to look into what it's teaching.

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This this is a very

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dangerous phenomenon.

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Philosophers have talked about this for a long

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time. It's one of the

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problems with religion in general

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in general. We look at religion as a,

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as as as as a factor of human

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of of the human experience.

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The problem with religion is that there are

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so many religious people that

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claim to adhere to a book that they've

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never actually read.

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They adhere, Nani,

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strictly to a book that they don't really

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know what it says. Like, they don't exactly

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understand what it's talking about. And that person

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is extremely dangerous. That's a that's a person

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that will cause a lot of problems on

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so many different fronts and so many different

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levels.

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I prefer someone who knows nothing about the

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faith and is is is basically,

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just interested in learning. Someone who knows nothing

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about Islam then someone who who doesn't really

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understand it appropriately but is fully committed to

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his misconception.

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It's impossible to fix that. I can't I

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can't help that. I can't help someone who

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was taught Islam in a certain way and

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will yeah. That's how they understand it, and

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it's a misconception, and there's no way to

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to correct it. That's I can't I can't

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do anything with that. That that's that's almost

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that's a hopeless case. Those are the people,

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salama. I just say salama and I walk

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away because there's no point. Someone doesn't know

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anything and is at least this person does

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not come in with pre yeah, any predisposition.

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It doesn't come with, with with with with

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judgments, with previous judgments. You can actually teach

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them something. You can offer them something that

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they don't know.

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And a lot of the misconceptions that that

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we have in our deen are just based,

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in my opinion, on just lack of reading

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the book properly. Like they they haven't really

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read the Quran, like not in-depth, not in

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detail, not to the point where they comprehend

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all of what the Quran is talking about.

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Maybe they read a part of it, a

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couple of verses, and then they had compartmentalize

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their understanding of that based on their personal

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experience, and that becomes the and and then

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they refer to that, and they don't really

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have any other reference aside from that.

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So reducing Quran to just a token of

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Barakah, reducing it to funeral uses,

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where it's just when people die. That's the

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only time you hear, you know, Abdul Basel

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reading. He had a beautiful voice. Abdul Basel

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was amazing.

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It

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it names of people who had had had

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had

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it's it's not just that beautiful voices. They

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had an amazing

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ability to, to hold a certain tune

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and and to and to really help you

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understand the Quran through the way they would

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recite it. But we so the moment you

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hear that you're associated to a funeral, you

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always remind you're reminded of it the time

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someone you love died. It takes you back

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to a moment in your life where it

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was all sadness and because we associate Quran

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only with why isn't the Quran associated with

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with joy?

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You know, shouldn't shouldn't the Quran be associated

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with, with some degree of of joy and

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happiness and and and memorable moments of your

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life? We were taught when we were young

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to memorize the Quran,

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to whenever you went somewhere or did something,

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to always associate that trip with the with

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the with the Surah. And I did this

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for a very long time.

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I haven't done it recently. I think I

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think I ran out of the the larger

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Surah to do it with. But every, like,

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large a main event in your life, if

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you were starting, like a new job or

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if you're going a trip On a trip

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somewhere or you That you would associate that

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trip or that, you know, that that new

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chapter of your life with the surah that

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you recite on a daily basis.

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And and then that surah would always have

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a a memory with with you of something

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that was positive in your life. This is

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what we were taught. This is, like, this

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is ancient wisdom. This goes back, like, to,

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like, like, a 1000 years or so in

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in the Islamic history of of pieces of

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advice the scholars would offer. So that you

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would always have a positive, yeah, in your

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memory of, of the book of Allah. If

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we associate it strictly with with funerals and

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with death and with, yani, people passing away

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and with, you know, dark hospital rooms and

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everyone's crying, then the connection that you have,

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the association you have with the Quran becomes

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very, very negative and very especially when our

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understanding of of death is of such. I

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mean, we don't we look at death always

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in such

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a negative way when it's not always, you

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know at the moment, for sure it is,

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but in general, it's not supposed to be

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that. Death is is, people is the end

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of a life. People are moving on from

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one life to the other life, and InshaAllah,

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they had a hudkatima and they were end

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their lives ended well. It is something that's

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positive to think to reflect upon later on

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in life. But we have to make sure

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that we associate Quran with with the with

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with joyful memories, not just with with negative

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ones.

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Reduced to memorization or recitation.

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Yeah. It is. It's reduced to that. And

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I'm saying that about someone who, you know,

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he memorizes and recites and teaches memorization and

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recitation and and basically yeah. And he systematically,

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academically goes through, yeah, any processes of making

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sure people learn how to do it, to

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learn how to memorize and learn how to

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recite. But if you reduce it to that,

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comes a problem. If the focus if the

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bulk of the focus is just how to

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enunciate the letters

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and how the sound is going to be,

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then we've missed out on really what the

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Quran is about. Is that what the Quran

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is about? Yeah. Again,

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going back to that same I'm not saying

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what we're reducing it to is a problem.

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I'm saying if that becomes the bulk of

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the focus, if if we move if we

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if we miss the bigger picture,

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if you're if if all you care about

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is the recitation memorization piece, you're not interested

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in what the verses are actually saying and

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how that is supposed to be practiced and

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implemented in your own life.

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If that's not taking an equal amount of

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of of concentration and and energy and effort,

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then we're running into a problem. There's there's

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an issue for sure. The the there's a

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and this issue will become and the prophet

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Ali Islam talked about this in his hadith

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that will become a time in the future

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where you have a lot of Quran.

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Yeah. You have a lot of Quran. People

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reciters. Yes. All the reciters. La yujawizoo yayahaanajirahum.

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They read it, it doesn't go beyond their

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throats.

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It's just the words. They don't they don't

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understand anything. They don't care about practicing. They're

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not implementing. They're not fearing what they receive

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they're not fearing the punishment that Allah Subhanahu

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Wa Ta'ala is pointing out. They're not looking

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forward to the words that Allah Subhanahu Wa

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Ta'ala is offering. They're not conscious of the

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of the pitfalls and the mistakes and the

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shortcomings and the and the loopholes and the

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and the tricks of the nafs and the

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shaitan as they're that Allah subhanahu wa ta'ala

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explains these things to them. They're not worried

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about that stuff. They're not worried about the

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obligations that Allah subhanahu wa ta'ala is gonna

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hold us to.

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Then recitation becomes a problem. I I and

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it was educated by scholars who used to

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see

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and maybe they're right now, like, maybe 15

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years later, I look back and may maybe

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they've been right.

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But they but they didn't see

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the value of teaching children, you know, memorization

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of the Quran. They didn't. Like, I I

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was educated by by countless scholars who did

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not think that was the right right way

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to go. They would only offer the Quran

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in terms of memorization and recitation

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to people who had come to a level

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of maturity of of understanding it and understanding

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the sanctity of it.

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They would argue that teaching it to kids

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at a young age is actually even wrong

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because it's making them, you know, any less,

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they they don't see the sanctity of it.

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Now when I was when I was younger,

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I totally disagreed with his opinion, and I

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didn't care. I I now when I'm getting

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older, I'm starting to see maybe that maybe

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there's some light in that. There's some light

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or maybe we have to approach this a

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little bit differently. Maybe now the reason that

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we run the Quran programs a lot is

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because it's the easiest hook.

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I'll be quite I'll I'll be quite honest

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with you. It's just the easiest hook. How

00:10:44 --> 00:10:46

do I get people into the Masjid? What's

00:10:46 --> 00:10:48

the easiest hook? What's the thing that no

00:10:48 --> 00:10:49

one will argue with?

00:10:49 --> 00:10:51

No one's gonna come and ask about, you

00:10:51 --> 00:10:52

know, other details. The Quran, you tell them

00:10:52 --> 00:10:54

you're gonna recite the Quran, they'll come in.

00:10:54 --> 00:10:55

Right? But that's not why I I bring

00:10:55 --> 00:10:58

them in. Anyone who knows how I operate,

00:10:58 --> 00:10:59

that's not why I bring these jibab in.

00:10:59 --> 00:11:00

I don't bring them because I just want

00:11:00 --> 00:11:02

them to memorize. No. No. No. The goal

00:11:02 --> 00:11:04

is it goes way beyond that. Look way

00:11:04 --> 00:11:06

beyond that. But that's the hook. That's how

00:11:06 --> 00:11:08

you kinda bring them into the Masjid. Because

00:11:08 --> 00:11:10

if you put any other hook, people aren't

00:11:10 --> 00:11:11

interested. You say, oh, come. We're going to

00:11:11 --> 00:11:12

run the course

00:11:12 --> 00:11:14

for I know what comes. I run courses.

00:11:14 --> 00:11:15

No one comes.

00:11:15 --> 00:11:18

10, 15 people tops everyone else's praise Isha

00:11:18 --> 00:11:20

and goes home because everyone is madam,

00:11:21 --> 00:11:23

Everyone knows everything until they have a question,

00:11:23 --> 00:11:24

and then I have 15 people standing in

00:11:24 --> 00:11:26

a row with questions. Just a question, sheikh.

00:11:26 --> 00:11:27

Just a minute, sheikh. Sure. That's the

00:11:28 --> 00:11:30

I I talked about this. I'm coming to

00:11:30 --> 00:11:31

the point where I'm saying, no. No. Ask

00:11:31 --> 00:11:32

me to Nope. Not answering that one. I

00:11:32 --> 00:11:35

talked about that one. I I dedicated a

00:11:35 --> 00:11:37

full course to talk about that one. Let's

00:11:37 --> 00:11:39

sit down and listen next time. Yeah.

00:11:39 --> 00:11:41

Because there's lack of interest in these things.

00:11:41 --> 00:11:42

There's lack of interest.

00:11:43 --> 00:11:45

It's it's a bigger problem that I I

00:11:45 --> 00:11:46

chose not to put in this course, by

00:11:46 --> 00:11:48

the way, and I've been I've been resisting

00:11:48 --> 00:11:50

the, the temptation to rant on, but I

00:11:50 --> 00:11:52

I didn't put it in. But there there's

00:11:52 --> 00:11:54

a problem with this aspect of the way

00:11:54 --> 00:11:54

we behave

00:11:55 --> 00:11:56

where there's there's a feeling that,

00:11:57 --> 00:11:59

like, Imams are not personal request q and

00:11:59 --> 00:12:00

a services.

00:12:01 --> 00:12:02

That's not what they are. Like, we're not

00:12:02 --> 00:12:03

personal q and a services where you can

00:12:03 --> 00:12:05

just have a no. No. No. No. That's

00:12:05 --> 00:12:07

actually that's why the prophet that's why the

00:12:08 --> 00:12:10

don't ask. He will teach. You will listen

00:12:10 --> 00:12:12

and learn. When there's when there are things

00:12:12 --> 00:12:13

that are run, you're obligated to come and

00:12:13 --> 00:12:14

listen.

00:12:14 --> 00:12:16

You don't you didn't come and listen. That's

00:12:16 --> 00:12:16

on you.

00:12:17 --> 00:12:18

Yeah. You need to expect the imams in

00:12:18 --> 00:12:19

the city to be

00:12:19 --> 00:12:21

on call for your questions whenever you have

00:12:21 --> 00:12:23

something. Oh, I I need I absolutely. I

00:12:23 --> 00:12:26

get these sometimes messages urgent.

00:12:26 --> 00:12:27

Urgent.

00:12:27 --> 00:12:28

What do you mean urgent?

00:12:29 --> 00:12:31

Life and death type of urgent. I I

00:12:31 --> 00:12:32

work in a hospital. I know urgent. Is

00:12:32 --> 00:12:34

the where where is urgent? No. It's just

00:12:34 --> 00:12:36

I need to know. I know you need

00:12:36 --> 00:12:38

to know. Why are you waiting till tonight?

00:12:38 --> 00:12:39

This is not an on call service. This

00:12:39 --> 00:12:40

is not how this works.

00:12:41 --> 00:12:42

I'd be held accountable if I don't do

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teaching. If the city didn't have scholars who

00:12:45 --> 00:12:46

were doing teachings, yeah, we're accountable. We're not

00:12:46 --> 00:12:48

actually educating so that we have to sit

00:12:48 --> 00:12:50

down and just ask questions. But when there

00:12:50 --> 00:12:52

are dedicated times for questionings and there are

00:12:52 --> 00:12:53

dedicated certain

00:12:54 --> 00:12:56

lessons going on, courses on and on with

00:12:56 --> 00:12:58

to teach these things, then you're obligated to

00:12:58 --> 00:13:00

actually come and attend to learn so you

00:13:00 --> 00:13:02

have answers to your to to the basic

00:13:02 --> 00:13:03

questions.

00:13:03 --> 00:13:05

But when with the focus, but unfortunately, the

00:13:05 --> 00:13:07

focus is always just memorizing the citation,

00:13:07 --> 00:13:09

which is fine. Bring in the kids, but

00:13:09 --> 00:13:12

that's not why they're here. I've never taught

00:13:12 --> 00:13:13

a kid Quran, and that's all that I

00:13:13 --> 00:13:15

taught them For sure. That's never been the

00:13:15 --> 00:13:16

case. You have some teachers who do that,

00:13:16 --> 00:13:18

but it's not how it is. The point

00:13:18 --> 00:13:19

here is the mentorship is the is for

00:13:19 --> 00:13:21

them to to be connected to Islam, to

00:13:21 --> 00:13:23

love the deen, to help them with their

00:13:23 --> 00:13:24

lives, to figure out what their next steps

00:13:24 --> 00:13:26

are going to be. Yes. They'll learn to

00:13:26 --> 00:13:27

read, they'll memorize, but that's not the end

00:13:27 --> 00:13:29

goal. And that's not actually even a goal.

00:13:29 --> 00:13:30

It's just a mean. It's just a step

00:13:31 --> 00:13:32

yeah, that is going to be followed by

00:13:32 --> 00:13:34

many, many other steps. Reduce the ruku yal,

00:13:34 --> 00:13:35

Hassid removal.

00:13:35 --> 00:13:37

Often, that's what we reduce it to.

00:13:38 --> 00:13:39

You're going to use it for I just

00:13:39 --> 00:13:41

you have you have some fear of hasid

00:13:41 --> 00:13:43

or fear of rukuyah. You want to do

00:13:43 --> 00:13:44

a rukuyah, so that's where the Quran comes

00:13:44 --> 00:13:46

in handy. But all when you're when you're

00:13:46 --> 00:13:47

not, yeah, and you're fearing that, you don't

00:13:47 --> 00:13:48

read.

00:13:48 --> 00:13:49

You

00:13:49 --> 00:13:51

know? And you only read when there's a

00:13:51 --> 00:13:52

like, when you have fear of, of hasad

00:13:52 --> 00:13:54

or ain or you want a rupiah. And

00:13:54 --> 00:13:56

then when you don't, you know, the Quran

00:13:56 --> 00:13:57

is back on the shelf again. You're not

00:13:57 --> 00:13:59

you perform rukiah. If you understand rukiah, you

00:13:59 --> 00:14:01

perform it every day. Every day, kids go

00:14:01 --> 00:14:02

to sleep. You're you do rukiah on them

00:14:02 --> 00:14:04

every day. I do this every day for

00:14:04 --> 00:14:06

my my children. But you don't have to

00:14:06 --> 00:14:07

be in the same room even sometimes. You

00:14:07 --> 00:14:08

can just do it from where you are.

00:14:08 --> 00:14:09

But you recite for them and you make

00:14:09 --> 00:14:11

dua for them. This is the why you

00:14:11 --> 00:14:12

don't wait until until

00:14:13 --> 00:14:15

and then once you're once the the issue

00:14:15 --> 00:14:16

is gone, then you go back to

00:14:17 --> 00:14:19

it's a it's a misusage of this book.

00:14:19 --> 00:14:21

A misuse misuses of the book. None of

00:14:21 --> 00:14:23

these things are wrong. Memorization is not wrong.

00:14:23 --> 00:14:25

Cetacean is not wrong. Rokhia is not wrong.

00:14:25 --> 00:14:27

The barakavi is not wrong. I need to

00:14:27 --> 00:14:29

to use it during funerals. None of this

00:14:29 --> 00:14:30

is wrong. But when we reduce it to

00:14:30 --> 00:14:32

it and we don't it it no. The

00:14:32 --> 00:14:33

bulk of use of the Quran is no

00:14:33 --> 00:14:35

longer the the correct one, then we end

00:14:35 --> 00:14:37

up as a misrepresentation of what this book

00:14:37 --> 00:14:38

is actually designed to do. And that's how

00:14:38 --> 00:14:40

is the you know, that's how the end

00:14:40 --> 00:14:41

of times begin.

00:14:41 --> 00:14:43

The prophet alaihi sallam specifically says

00:14:44 --> 00:14:46

that that there will be a lot

00:14:47 --> 00:14:49

of knowledge existing in the world.

00:14:49 --> 00:14:51

There'll be just no one who knows it.

00:14:52 --> 00:14:54

Right? It's it's it's not gonna be lack

00:14:54 --> 00:14:55

of information.

00:14:55 --> 00:14:57

It's not gonna be the Quran doesn't exist

00:14:57 --> 00:14:59

anymore. No. There'll be billions of mala'ih that

00:14:59 --> 00:15:01

are that are printed. Just no one reads

00:15:01 --> 00:15:03

it, and no one understands it anymore. And

00:15:03 --> 00:15:05

no one is capable of explaining the intricacies

00:15:05 --> 00:15:07

and allowing people to implement appropriately.

00:15:08 --> 00:15:10

That's what's going to be missed. Not the

00:15:10 --> 00:15:11

information itself. The information is gonna be there.

00:15:16 --> 00:15:20

Doesn't remove knowledge. No. Knowledge stays. It's just

00:15:20 --> 00:15:22

the scholars die and people aren't weren't interested

00:15:22 --> 00:15:23

to learn.

00:15:23 --> 00:15:25

Right? And there's a there's a scholar, someone

00:15:25 --> 00:15:28

who can teach, then you're obligated to learn

00:15:28 --> 00:15:30

before this person's life ends. Because if the

00:15:30 --> 00:15:32

person's life ends and no one picked up

00:15:32 --> 00:15:34

that knowledge to continue this, then this journey,

00:15:34 --> 00:15:36

then then then how is this journey going

00:15:36 --> 00:15:38

to continue? It's a it's a big it's

00:15:38 --> 00:15:40

a big problem. Every time a scholar dies,

00:15:40 --> 00:15:41

again, it's like a,

00:15:42 --> 00:15:43

a star in the sky is is put

00:15:43 --> 00:15:44

out.

00:15:44 --> 00:15:47

Yeah. It's it's, the prophet and he one

00:15:47 --> 00:15:48

of the sorry. 1 of the Sahaba after.

00:15:52 --> 00:15:53

It's a gap that will never will never

00:15:53 --> 00:15:56

be filled once the scholar passes away unless

00:15:56 --> 00:15:58

he left behind them people who are of

00:15:58 --> 00:16:00

the same degree of knowledge or more.

00:16:00 --> 00:16:02

And that's what scholars should be looking towards,

00:16:02 --> 00:16:04

making sure that their students know more than

00:16:04 --> 00:16:04

them,

00:16:05 --> 00:16:05

not

00:16:06 --> 00:16:08

equally to their knowledge. That means that knowledge

00:16:08 --> 00:16:10

is getting is shrinking. Knowledge should expand.

00:16:11 --> 00:16:13

It should expand should be more. Every generation

00:16:13 --> 00:16:15

should more know more than the one before,

00:16:15 --> 00:16:15

not less.

00:16:17 --> 00:16:18

And that's how the Quran the the companions

00:16:18 --> 00:16:21

view the Quran. They they took the Quran

00:16:21 --> 00:16:21

as

00:16:22 --> 00:16:23

as means for them to

00:16:24 --> 00:16:26

to please Allah through their implementation,

00:16:26 --> 00:16:29

the practice. They would sometimes memorize 10 verses

00:16:29 --> 00:16:30

at a time. They wouldn't move to the

00:16:30 --> 00:16:32

next 10 verses before they felt that they

00:16:32 --> 00:16:35

fully implemented these first 10, that they practice

00:16:35 --> 00:16:37

what these tens 10 verses were teaching,

00:16:38 --> 00:16:40

and they would spend time reflecting to see

00:16:40 --> 00:16:41

what aspect of these verses

00:16:41 --> 00:16:43

reflect on my life. The Quran is not

00:16:43 --> 00:16:45

to be projected on other human beings. The

00:16:45 --> 00:16:47

Quran is to be reflected upon yourself. Even

00:16:47 --> 00:16:49

the verses that talk about the mushrikeen and

00:16:49 --> 00:16:52

the kuffar and Bani Salahi talk about groups

00:16:52 --> 00:16:54

that you don't necessarily identify as, you have

00:16:54 --> 00:16:56

to take something from these verses for yourself

00:16:56 --> 00:16:57

in terms of warnings, in terms of ways

00:16:57 --> 00:16:59

to be cautious, making sure that you're not

00:16:59 --> 00:17:01

doing the things that Allah Subhanahu Wa Ta'ala

00:17:01 --> 00:17:02

is pointing out that the kuffarab and the

00:17:02 --> 00:17:03

and the

00:17:04 --> 00:17:05

and the enemies are doing.

00:17:06 --> 00:17:07

And if you don't do that,

00:17:07 --> 00:17:10

then basically you will benefit from maybe 1

00:17:10 --> 00:17:11

a a a a 6th or 7th of

00:17:11 --> 00:17:13

the Quran. And the rest of it will

00:17:13 --> 00:17:14

will almost mean nothing to you because it's

00:17:14 --> 00:17:15

all talking about other

00:17:16 --> 00:17:18

people and addressing others as well.

00:17:18 --> 00:17:20

And that's what I wanna talk about regarding

00:17:20 --> 00:17:21

the Quran.

00:17:21 --> 00:17:22

Regarding tazgia.

00:17:25 --> 00:17:27

So tazgiyyah is a is a prickly or

00:17:27 --> 00:17:29

a tricky issue to,

00:17:30 --> 00:17:32

to address. And it depends on on where

00:17:32 --> 00:17:33

you're living and and who's who's listening to

00:17:33 --> 00:17:35

the to to the lecture in terms of

00:17:35 --> 00:17:36

how you wanna talk about it.

00:17:37 --> 00:17:40

But Tasgia is the concept of purifying the

00:17:40 --> 00:17:43

nafs or purifying the heart. And it requires

00:17:43 --> 00:17:44

and I did I I ran the empty

00:17:44 --> 00:17:45

space series

00:17:46 --> 00:17:47

maybe 2 years ago or so. It was

00:17:47 --> 00:17:49

the it was the same setting, 7 episode

00:17:50 --> 00:17:51

series. And the and the focus of it

00:17:51 --> 00:17:53

was this concept and explaining what it meant.

00:17:53 --> 00:17:55

And, you know, I I would refer you

00:17:55 --> 00:17:57

to that series if you want to understand

00:17:57 --> 00:17:58

this a little bit more.

00:17:58 --> 00:18:01

But the concept of tazgiyyah is central within

00:18:01 --> 00:18:01

our deen.

00:18:02 --> 00:18:03

It's very, very important.

00:18:04 --> 00:18:07

Unfortunately, it's been reduced to things sometimes that

00:18:07 --> 00:18:07

don't really

00:18:09 --> 00:18:10

it's it's not it's not the the bulk

00:18:10 --> 00:18:12

of it. It's reduced in many forms of

00:18:12 --> 00:18:15

dancing and singing. Nasheed and people just kind

00:18:15 --> 00:18:16

of festively

00:18:16 --> 00:18:19

having a good time. Not saying that having

00:18:19 --> 00:18:21

nasheed and and enjoying that peace is wrong.

00:18:21 --> 00:18:23

I'm just saying that when you reduce this

00:18:23 --> 00:18:26

this extremely profound Islamic concept, and I'll explain

00:18:26 --> 00:18:27

to you the profoundness of it in a

00:18:27 --> 00:18:30

moment, to that, then it becomes a problem.

00:18:30 --> 00:18:31

People actually are repelled from it because it

00:18:31 --> 00:18:33

seems so yeah. I mean, it doesn't it

00:18:33 --> 00:18:34

doesn't seem that it has any substance to

00:18:34 --> 00:18:36

it. We're reduced to just obeyed obedience to

00:18:36 --> 00:18:38

the sheikh that you're learning from. You know,

00:18:38 --> 00:18:40

whatever the sheikh says you do and you

00:18:40 --> 00:18:41

don't really it's just that's all it is.

00:18:41 --> 00:18:42

It just reduced to the fact that you

00:18:42 --> 00:18:44

will follow blindly or just accept whatever the

00:18:44 --> 00:18:46

sheikh teaches you. It's a problem. Even though

00:18:46 --> 00:18:48

obedience of the sheikh is important, it it

00:18:48 --> 00:18:51

learn it teaches humbleness, it teaches humility, allows

00:18:51 --> 00:18:52

you to grow. You can't really grow in

00:18:52 --> 00:18:53

Islam if you don't have a sheikh that

00:18:53 --> 00:18:54

is overseeing

00:18:55 --> 00:18:57

your progress and then giving you points and

00:18:57 --> 00:18:58

telling you what you should stop doing, what

00:18:58 --> 00:19:00

you should be doing. You need that. Just

00:19:00 --> 00:19:02

like a child needs a parent, like, to

00:19:02 --> 00:19:03

to raise them. You need a sheikh who's

00:19:03 --> 00:19:06

going to help you through this journey. Without

00:19:06 --> 00:19:08

that, you can't make it to the destination.

00:19:08 --> 00:19:10

You can't imagine getting where you want to

00:19:10 --> 00:19:10

go

00:19:11 --> 00:19:12

by driving on a road you've never driven

00:19:12 --> 00:19:15

on before with no map and no guide.

00:19:15 --> 00:19:16

You're not gonna get there. You can't get

00:19:16 --> 00:19:17

that done in Duniya. You can't get that

00:19:17 --> 00:19:19

done for your ulmulqiyyiyyah. If you want to

00:19:19 --> 00:19:20

get to where you're going, you need a

00:19:20 --> 00:19:22

guide. The prophet alaihi wasalam was our guide

00:19:22 --> 00:19:24

and he left after him guides and they

00:19:24 --> 00:19:26

left guides after them as well. And those

00:19:26 --> 00:19:27

guys left guides and we need them. If

00:19:27 --> 00:19:28

you don't have a guide and you think

00:19:28 --> 00:19:30

you're just gonna get there by, Yani, by

00:19:30 --> 00:19:32

by just kind of improvising, you're not gonna

00:19:32 --> 00:19:33

get there. You're going to run into a

00:19:33 --> 00:19:34

lot of roadblocks. You make it it's gonna

00:19:34 --> 00:19:36

be very difficult for you because there's so

00:19:36 --> 00:19:37

much that you need to learn and and

00:19:37 --> 00:19:38

you can't learn it all at once. You

00:19:38 --> 00:19:40

won't know what to prioritize, and then you'll

00:19:40 --> 00:19:42

misunderstand a lot of what you're reading because

00:19:42 --> 00:19:43

you don't have the tools kit to understand

00:19:43 --> 00:19:44

it appropriately.

00:19:45 --> 00:19:46

So you need the sheikh, but it can't

00:19:46 --> 00:19:49

be reduced just to that. Can't be reduced

00:19:49 --> 00:19:50

to passive asceticism,

00:19:51 --> 00:19:53

which is probably, you know, the biggest problem.

00:19:53 --> 00:19:54

You know, that is passive.

00:19:55 --> 00:19:57

Zulud that ends up meaning leaving dunya altogether.

00:19:57 --> 00:19:59

Not being involved in any aspect of dunya.

00:19:59 --> 00:20:01

This is a problem within the Muslim Ummah

00:20:01 --> 00:20:04

for maybe maybe the last 350 to 400

00:20:04 --> 00:20:04

years,

00:20:05 --> 00:20:06

where we've had this problem where those who

00:20:06 --> 00:20:09

who understand that it's the science of Tezgere,

00:20:09 --> 00:20:11

the knowledge of Tezgere, the discipline of Tezgere,

00:20:11 --> 00:20:13

the field of Tezgere, they they become passive.

00:20:14 --> 00:20:16

They remove themselves from the world. They they're

00:20:16 --> 00:20:18

not successful. They don't have any wealth. They

00:20:18 --> 00:20:19

don't have any power. They don't have any

00:20:19 --> 00:20:22

say. They have zud. They actually have a

00:20:22 --> 00:20:23

cynicism where they don't want dunya. They're not

00:20:23 --> 00:20:25

looking forward. They don't want wealth. They're not

00:20:25 --> 00:20:27

trying to but they don't even obtain it

00:20:27 --> 00:20:29

for the sake of using it for kayr.

00:20:29 --> 00:20:31

What ends up happening is that dunya is

00:20:31 --> 00:20:33

taken, yani, by others.

00:20:33 --> 00:20:35

The the horns of this of life is

00:20:35 --> 00:20:37

is brought down by by the kuffar and

00:20:37 --> 00:20:39

the mushrikeen and the peep and the munafiqeen

00:20:39 --> 00:20:40

and those who don't care about God at

00:20:40 --> 00:20:42

all. And then they use that wealth and

00:20:42 --> 00:20:43

that power and that strength to for their

00:20:43 --> 00:20:46

to serve their own agendas. And then Islam,

00:20:46 --> 00:20:48

the haqq, it it fizzles out slowly because

00:20:48 --> 00:20:50

the people who carried it were passive.

00:20:51 --> 00:20:52

I said this is I said this is

00:20:52 --> 00:20:53

I said this is beautiful.

00:20:53 --> 00:20:54

Passive isn't.

00:20:55 --> 00:20:57

That that's not that's not how you

00:20:58 --> 00:21:00

study the the stories of the great, big

00:21:00 --> 00:21:02

scholars of Islamic history. That's not how they

00:21:02 --> 00:21:02

were.

00:21:05 --> 00:21:07

Was a very ascetic human being. He lived

00:21:07 --> 00:21:09

with very little. He's a minimalistic

00:21:09 --> 00:21:11

person. He was very rich, though.

00:21:11 --> 00:21:12

He was very

00:21:13 --> 00:21:13

rich.

00:21:14 --> 00:21:14

He was a,

00:21:15 --> 00:21:16

a silk merchant.

00:21:16 --> 00:21:19

He had 3 or 4 shops within Kufa.

00:21:19 --> 00:21:20

He had a lot of money. He's he

00:21:20 --> 00:21:21

actually

00:21:22 --> 00:21:24

spent his wealth on his students.

00:21:25 --> 00:21:28

Like Abu Abu Yusuf, Yaqub al Ansari, the

00:21:28 --> 00:21:29

greatest student and the greatest scholar of the

00:21:29 --> 00:21:31

Hanafi. He must have after Abu Hanifa.

00:21:32 --> 00:21:34

Abu Hanifa used to pay him

00:21:34 --> 00:21:36

a salary and take care of him financially

00:21:36 --> 00:21:38

for him to do. He came from a

00:21:38 --> 00:21:40

very, very poor family and he was working.

00:21:40 --> 00:21:42

And Abu Anipa noticed when he was a

00:21:42 --> 00:21:44

kid how intelligent he was. So he removed

00:21:44 --> 00:21:46

him from work and he paid him a

00:21:46 --> 00:21:47

salary so he would stay and learn.

00:21:48 --> 00:21:49

He would use his wealth to take care

00:21:49 --> 00:21:51

of people and to to take care of

00:21:51 --> 00:21:53

ilm. Yeah. He had to to support students

00:21:53 --> 00:21:55

of knowledge and support future scholars. Bauyuseb would

00:21:55 --> 00:21:58

become the supreme judge and the supreme scholar

00:21:58 --> 00:21:59

of the Abba Aziki Rafa.

00:21:59 --> 00:22:01

And, you know, one of the reasons that

00:22:01 --> 00:22:03

the sunni madhab was was preserved,

00:22:03 --> 00:22:04

through through the efforts of this gentleman.

00:22:06 --> 00:22:09

So people were had a skepticism hadzulud didn't

00:22:09 --> 00:22:10

mean that they weren't a part of the

00:22:10 --> 00:22:11

world. They just it just meant that they

00:22:11 --> 00:22:14

weren't trying to get more for themselves. They

00:22:14 --> 00:22:15

weren't interested in

00:22:15 --> 00:22:16

in in personal consumption. It can be reduced

00:22:16 --> 00:22:16

to negligence of Islamic law, where people just

00:22:16 --> 00:22:16

do whatever they feel is helpful, and they

00:22:16 --> 00:22:16

don't and they don't they

00:22:20 --> 00:22:21

Islamic law where people just do whatever they

00:22:21 --> 00:22:23

feel is helpful, and they don't and they

00:22:23 --> 00:22:26

don't they don't follow evidence. They don't follow.

00:22:28 --> 00:22:30

When you take does gain, reduce it to

00:22:30 --> 00:22:32

these elements, then it becomes unattractive and people

00:22:32 --> 00:22:33

don't want to be a part of it.

00:22:33 --> 00:22:35

And when you do that,

00:22:35 --> 00:22:37

Yani, you end up missing out on how

00:22:37 --> 00:22:39

important this thing is.

00:22:40 --> 00:22:42

You know Hadith Jibril? Hadith Jibril when Jibril

00:22:42 --> 00:22:44

came and asked the prophet, alayhis salatu was

00:22:44 --> 00:22:45

saying, he asked them 3 questions. Right? You

00:22:45 --> 00:22:46

asked him 3 questions. This is like the

00:22:46 --> 00:22:48

most famous hadith we have, you know, within

00:22:48 --> 00:22:50

our within our, I mean, within our discipline,

00:22:50 --> 00:22:52

you know, within our deen. You asked him

00:22:52 --> 00:22:54

3 questions. You asked him what is Islam?

00:22:54 --> 00:22:56

He asked him what is iman. He also

00:22:56 --> 00:22:57

asked him what is ihsan.

00:22:58 --> 00:23:00

Right? Equally, they didn't it was not a

00:23:00 --> 00:23:02

subgroup. It was a it was a an

00:23:02 --> 00:23:04

equal title to the 2 before.

00:23:04 --> 00:23:06

Islam is the is the rituals, is the

00:23:06 --> 00:23:08

practice. This iman is the theology, is the

00:23:08 --> 00:23:10

understanding. But then you have a third pillar.

00:23:11 --> 00:23:12

You have a third feel of Islam. A

00:23:12 --> 00:23:16

third. Islam is 3 thirds. Islam, the practices,

00:23:16 --> 00:23:18

iman, the theology. Then Hassan, the spirituality.

00:23:19 --> 00:23:22

Nissan, the understanding of of of of who

00:23:22 --> 00:23:24

you are, why you are the way you

00:23:24 --> 00:23:26

are, how can you improve, how can you

00:23:26 --> 00:23:28

have different intentions, how can you have different

00:23:28 --> 00:23:30

desires and whims? How do you deal with

00:23:30 --> 00:23:31

the ones that you have? How do you

00:23:31 --> 00:23:34

get rid of being vain and arrogant and

00:23:35 --> 00:23:37

jealous and envious and ostentatious

00:23:38 --> 00:23:40

and oblivion and indifferent and lazy and lustful?

00:23:40 --> 00:23:41

How do you get rid of these things?

00:23:41 --> 00:23:43

How do you sub how do you substitute

00:23:43 --> 00:23:45

these concepts with ones that are much more

00:23:46 --> 00:23:48

beautified, such as humbleness and humility and love

00:23:48 --> 00:23:50

and compassion and empathy

00:23:51 --> 00:23:53

and grit and resilience? How do you remove

00:23:53 --> 00:23:55

these and put these instead of them? It's

00:23:55 --> 00:23:57

through the it's through the discipline of tazkiyah.

00:23:57 --> 00:23:59

This doesn't happen in any other discipline. Like,

00:23:59 --> 00:24:01

fiqh is not gonna teach you that. Fiqh

00:24:01 --> 00:24:02

is gonna tell you how to make will

00:24:02 --> 00:24:04

do like, the the mechanics, the technicalities. It

00:24:04 --> 00:24:06

will teach you how to perform salah, how

00:24:06 --> 00:24:08

much money to give out of your money

00:24:08 --> 00:24:10

or out of zakah, what are their pillars

00:24:10 --> 00:24:11

of marriage, how to make sure that your

00:24:11 --> 00:24:13

Hajj is accepted in terms of what actions

00:24:13 --> 00:24:15

you need to do. Iman will tell you

00:24:15 --> 00:24:16

who Allah

00:24:16 --> 00:24:18

is. He'll give you the basics of what

00:24:18 --> 00:24:20

you're going to get the perspective you have

00:24:20 --> 00:24:22

on theology, understanding of God and.

00:24:33 --> 00:24:35

Is worshiping god as if you see him.

00:24:35 --> 00:24:37

We just say it. Right? It's just a

00:24:37 --> 00:24:38

word. It's just a phrase.

00:24:39 --> 00:24:41

No one's really interested in.

00:24:42 --> 00:24:43

Right? It's just,

00:24:44 --> 00:24:45

Sure. Alright.

00:24:46 --> 00:24:48

Worshiping God as you can see him. That's

00:24:48 --> 00:24:49

that's translation.

00:24:50 --> 00:24:50

Yeah.

00:24:51 --> 00:24:53

So when I when he said

00:24:55 --> 00:24:57

so you took that in and you you

00:24:57 --> 00:24:58

categorized them and you studied them and you

00:24:58 --> 00:25:00

believe in his angels, you believe in his

00:25:00 --> 00:25:01

books, you believe in his prophets, you have

00:25:01 --> 00:25:04

all that jotted down pretty clearly. You understand

00:25:05 --> 00:25:07

the prophet said in Islam, what about this

00:25:07 --> 00:25:07

one?

00:25:08 --> 00:25:10

What is the implement explain to me the

00:25:10 --> 00:25:11

implementation of this one.

00:25:11 --> 00:25:12

Or

00:25:13 --> 00:25:15

are we just gonna ignore that piece?

00:25:15 --> 00:25:17

Maybe we start narrating the hadith without that

00:25:17 --> 00:25:19

piece. We just we just act like he

00:25:19 --> 00:25:20

asked 2 questions.

00:25:21 --> 00:25:23

It's the third question, and the answer is

00:25:23 --> 00:25:25

actually extremely profound

00:25:25 --> 00:25:27

That what he's saying to you is that

00:25:27 --> 00:25:29

your the connection you have with Allah, all

00:25:29 --> 00:25:31

that is left is that you see him.

00:25:31 --> 00:25:33

That's it. It's it's almost as if you

00:25:33 --> 00:25:33

see him.

00:25:34 --> 00:25:36

You can't, Indounia, see him, but that's all

00:25:36 --> 00:25:38

that's left. In terms of the closeness, everything

00:25:38 --> 00:25:40

else has been achieved already. And all that's

00:25:40 --> 00:25:41

left is that your eyes see him on

00:25:41 --> 00:25:42

the day of judgment.

00:25:43 --> 00:25:44

That's it. Everything else has already been has

00:25:44 --> 00:25:45

already been.

00:25:47 --> 00:25:49

That's what's left. Everything else has been achieved.

00:25:52 --> 00:25:53

Dropping this piece,

00:25:54 --> 00:25:56

it's been it's been dropped completely throughout

00:25:56 --> 00:25:58

it's been dropped almost

00:25:59 --> 00:26:01

universally. It's not talked about at all. There's

00:26:01 --> 00:26:04

almost no, yeah, any teachings or there's

00:26:04 --> 00:26:06

almost nothing for it. You go to the

00:26:06 --> 00:26:07

masajid for years and no one uses this

00:26:07 --> 00:26:08

word with you.

00:26:10 --> 00:26:12

You rarely this is what tazkiya comes from.

00:26:12 --> 00:26:13

Zakah had to purify.

00:26:13 --> 00:26:16

The word tasawwuf is is the same that

00:26:16 --> 00:26:17

was the word that was used in the

00:26:17 --> 00:26:20

early Islamic years. Right? It comes from suf,

00:26:20 --> 00:26:22

because people used to dress, yeah, used to

00:26:22 --> 00:26:25

wear simple clothing. Suf is wool. They would

00:26:25 --> 00:26:27

wear simple clothing because they were such they

00:26:27 --> 00:26:29

were zahideen, they had zuhlood. They didn't care

00:26:29 --> 00:26:31

for dunya. So they wore simple clothing. So

00:26:31 --> 00:26:33

the people who took on this discipline and

00:26:33 --> 00:26:35

studied it during the time of the Islamic

00:26:35 --> 00:26:37

golden era, mind you, not during the time

00:26:37 --> 00:26:40

where Muslims are are, you know, were suffering.

00:26:40 --> 00:26:42

During the Islamic golden era where the Khalifa

00:26:42 --> 00:26:44

was running over 3 continents,

00:26:44 --> 00:26:46

the largest empire that the world has seen

00:26:46 --> 00:26:47

up to date to to date.

00:26:49 --> 00:26:52

They were people who invested in zuhd and

00:26:52 --> 00:26:54

under and started studying from the prophet alaihi

00:26:54 --> 00:26:56

sallallahu alaihi sallam's teaching from the Quran how

00:26:56 --> 00:26:59

to purify thyself and how to understand yourself

00:26:59 --> 00:27:01

and understand who's inside. Why is it that

00:27:01 --> 00:27:02

you feel the way you feel? Why is

00:27:02 --> 00:27:04

it that you have these urges? What's what

00:27:04 --> 00:27:07

what is this on constant nagging

00:27:07 --> 00:27:09

and this constant urging of doing something wrong?

00:27:09 --> 00:27:11

Where is it coming from? You sit there

00:27:11 --> 00:27:12

like, I don't want to do this. This

00:27:12 --> 00:27:14

is wrong. Why do I have this urge

00:27:14 --> 00:27:15

to do it? Why is it like it's

00:27:15 --> 00:27:17

like I don't even It's like I don't

00:27:17 --> 00:27:18

have any control anymore. It's like I'm gonna

00:27:18 --> 00:27:19

do it anyways.

00:27:19 --> 00:27:21

You must have I've been in a moment

00:27:21 --> 00:27:22

in your life, but like I'm doing something.

00:27:22 --> 00:27:24

As I'm doing it, I know this is

00:27:24 --> 00:27:26

wrong. I I I wouldn't a 100% should

00:27:26 --> 00:27:27

not be doing this. I don't know why

00:27:27 --> 00:27:29

I'm doing it. Can someone tell me why

00:27:29 --> 00:27:31

I'm doing this? Why am I not stopping?

00:27:31 --> 00:27:32

I'm saying it's wrong, and you keep on

00:27:32 --> 00:27:34

doing it because you don't understand what exists

00:27:34 --> 00:27:36

inside of you. Understand that you're not sitting

00:27:36 --> 00:27:39

behind the steering wheel. You're not sitting behind

00:27:39 --> 00:27:40

this. Someone else is sitting behind the steering

00:27:40 --> 00:27:42

wheel. They always have. They they elude you

00:27:42 --> 00:27:44

to think that you are because they don't

00:27:44 --> 00:27:45

want you to figure out that you're not.

00:27:45 --> 00:27:46

So they put a a fake steering wheel

00:27:46 --> 00:27:48

in front of you. Whenever you jerk things

00:27:48 --> 00:27:49

right or left, they'll move a little bit

00:27:49 --> 00:27:51

just so that you continue to believe that

00:27:51 --> 00:27:52

you're there, but you're not actually in control.

00:27:52 --> 00:27:54

And when they want something done, they'll get

00:27:54 --> 00:27:55

it done. When you want something done, it's

00:27:55 --> 00:27:56

like an uphill fight.

00:27:57 --> 00:27:59

It's like an uphill it's an uphill struggle

00:27:59 --> 00:28:00

to get anything done. You want to pray.

00:28:00 --> 00:28:01

I wanna wake up for Fajr every day.

00:28:01 --> 00:28:03

I want to do qiyamalay. I wanna memorize

00:28:03 --> 00:28:04

the Quran. I wanna stop behaving like this.

00:28:04 --> 00:28:05

I wanna stop losing my temper. I wanna

00:28:05 --> 00:28:06

stop.

00:28:06 --> 00:28:08

Yeah. You why don't you? And it's not

00:28:08 --> 00:28:11

how silly it sounds to say that.

00:28:11 --> 00:28:12

Think about it for a moment.

00:28:13 --> 00:28:14

Think of, like, an alien

00:28:15 --> 00:28:17

dropped down here with a in a UFO

00:28:17 --> 00:28:19

and walked in and started learning about us

00:28:19 --> 00:28:21

human beings. And then we explained to them,

00:28:21 --> 00:28:22

yeah. I know we I we want we

00:28:22 --> 00:28:23

want to do things, but then but then

00:28:23 --> 00:28:25

we don't do them. Why? Like, are you

00:28:25 --> 00:28:27

are you forced to no. Just

00:28:27 --> 00:28:29

I don't know. You just don't end up

00:28:29 --> 00:28:30

doing them. It's lazy.

00:28:31 --> 00:28:33

Explain lazy to an alien. What does that

00:28:33 --> 00:28:34

mean?

00:28:34 --> 00:28:35

What does it mean? What do you mean

00:28:35 --> 00:28:36

you wanna do something where you ought to

00:28:36 --> 00:28:38

do it? Are you coerced not to do

00:28:38 --> 00:28:39

it? No. Do you not have the physical

00:28:39 --> 00:28:41

ability to do it? No. I I do.

00:28:41 --> 00:28:42

Do you not have the mental ability? No.

00:28:42 --> 00:28:44

I do too. Do you have do you

00:28:44 --> 00:28:45

have time? No. I have time. So what

00:28:45 --> 00:28:46

are the what's the tool that's not there?

00:28:46 --> 00:28:48

I don't know. Nothing really. It's just I

00:28:49 --> 00:28:50

it's insane.

00:28:50 --> 00:28:52

It's just silly. The first thing it does

00:28:52 --> 00:28:53

get you learned is never say I don't

00:28:53 --> 00:28:55

know when you ask the question of why

00:28:55 --> 00:28:56

you are or not doing something.

00:28:59 --> 00:29:01

This is ancient, so don't worry.

00:29:01 --> 00:29:03

I don't teach it or or practice it

00:29:03 --> 00:29:05

nor how was it practiced with me.

00:29:07 --> 00:29:08

1000 years ago,

00:29:08 --> 00:29:10

you would start with tazgiel. You go to

00:29:10 --> 00:29:12

the sheikh. He would ask you the question

00:29:12 --> 00:29:13

of why aren't you doing something?

00:29:14 --> 00:29:15

And he would say, I don't know, and

00:29:15 --> 00:29:16

you would get a nice

00:29:17 --> 00:29:18

slap right across the face.

00:29:19 --> 00:29:20

Try again.

00:29:21 --> 00:29:23

Try again, to answer that. You're an adult.

00:29:23 --> 00:29:24

What do you mean you don't know?

00:29:25 --> 00:29:26

That's acceptable from a 7 year old or

00:29:26 --> 00:29:28

a 5 year old. Yeah. That's my 2

00:29:28 --> 00:29:30

year old. Why did you I don't know.

00:29:30 --> 00:29:32

Yeah. That's okay. It's not okay for you.

00:29:32 --> 00:29:34

It's not okay for me either. Desgia

00:29:34 --> 00:29:37

is without desgia, there's no essence to almost

00:29:37 --> 00:29:39

anything that we do. Everything becomes mechanical. Like,

00:29:39 --> 00:29:41

the majority of the problems that I've been

00:29:41 --> 00:29:43

I've been ranting about over the last 5

00:29:43 --> 00:29:45

days or 6 days has been the fact

00:29:45 --> 00:29:47

that we don't have substance to these actions.

00:29:47 --> 00:29:49

Salah is just mechanical. Well, how do you

00:29:49 --> 00:29:51

bring in the substance of it? You need

00:29:51 --> 00:29:53

you need to work on the other piece.

00:29:53 --> 00:29:55

You worked on the physical piece. Good job.

00:29:55 --> 00:29:57

Now let's work on the spiritual piece, but

00:29:57 --> 00:29:58

then we don't do that.

00:29:58 --> 00:30:00

We are focused on the physical space. Actually,

00:30:00 --> 00:30:02

we become we overcompensate. So what happens is

00:30:02 --> 00:30:04

because you don't take care of the spiritual

00:30:04 --> 00:30:05

piece, you overcompensate

00:30:05 --> 00:30:08

on the physical one. So details become details

00:30:08 --> 00:30:10

that are not that important, details that are

00:30:10 --> 00:30:12

deferred upon become extremely important.

00:30:13 --> 00:30:15

Extremely important, like, way more important than they

00:30:15 --> 00:30:17

ever were. How you move your finger, you

00:30:17 --> 00:30:19

know, how exactly was it? Oh, heels or

00:30:19 --> 00:30:21

toes or oh my god. And then people

00:30:21 --> 00:30:22

fight up front on whether it's heel or

00:30:22 --> 00:30:25

toes. It's over compensation of the physical aspect

00:30:25 --> 00:30:28

of salah because the because the spiritual is

00:30:28 --> 00:30:30

empty. Again, these physical aspects were never that

00:30:30 --> 00:30:32

important to begin with. The the Sahaba differed

00:30:32 --> 00:30:35

upon them. The prophet did different things, so

00:30:35 --> 00:30:36

it's not a big deal. But the spiritual

00:30:36 --> 00:30:38

piece, that's the one that matters. That's the

00:30:38 --> 00:30:40

one that actually has essence to it. That's

00:30:40 --> 00:30:42

what you don't want to live to lose

00:30:42 --> 00:30:45

or miss out on. Sheikh Mohammed Awad alayhi

00:30:45 --> 00:30:45

hamou.

00:30:46 --> 00:30:47

Once he was asked

00:30:47 --> 00:30:50

3 or 4 Shabab came arguing. Yeah. And

00:30:50 --> 00:30:52

they're they're asking him to, to be the

00:30:52 --> 00:30:54

judge. Alhamu al Ashur in Medina. He went

00:30:54 --> 00:30:55

came back to Syria at the end of

00:30:55 --> 00:30:57

his life and he passed away, And he

00:30:57 --> 00:30:59

was buried, buried there. But he lived most

00:30:59 --> 00:31:01

of his life in Medina. He was kicked

00:31:01 --> 00:31:03

out by the by the regime. And he

00:31:03 --> 00:31:05

was a he's a scholar, a scholar, an

00:31:05 --> 00:31:07

extremely intelligent and well educated man. And they

00:31:07 --> 00:31:10

came arguing to him about like the, the

00:31:10 --> 00:31:12

where to put your hands when you're praying.

00:31:12 --> 00:31:15

Like in qiyam, praying qiyam. You're standing, like,

00:31:15 --> 00:31:16

if you study the form of that, have

00:31:16 --> 00:31:17

you find that there's more than one way

00:31:17 --> 00:31:18

to do this?

00:31:19 --> 00:31:20

Like, there's more than what the scholars talked

00:31:20 --> 00:31:21

about more than one

00:31:22 --> 00:31:22

acceptable,

00:31:23 --> 00:31:24

hold.

00:31:24 --> 00:31:25

There's more than one thing to do. The

00:31:25 --> 00:31:27

scholars have different opinions. So they're arguing about

00:31:27 --> 00:31:29

it with them. And and came to me,

00:31:29 --> 00:31:31

what is the so he said and this

00:31:31 --> 00:31:33

was an answer. And and and it's yeah.

00:31:33 --> 00:31:34

It's not a fiqh answer. It's more of

00:31:34 --> 00:31:37

a, you know, reminder faqal. He said is,

00:31:40 --> 00:31:41

Put your hands in your pockets if you

00:31:41 --> 00:31:43

want, but keep your heart with Allah.

00:31:43 --> 00:31:45

If your heart is not with Allah Subhanahu

00:31:45 --> 00:31:46

Wa Ta'ala, it doesn't matter where you put

00:31:46 --> 00:31:47

your hands. It doesn't.

00:31:48 --> 00:31:50

I'm not saying it doesn't, neither did he,

00:31:50 --> 00:31:51

and he used to teach Sheikh and he

00:31:51 --> 00:31:53

just explained exactly what to do. But the

00:31:53 --> 00:31:55

problem is when something's things are reduced to

00:31:55 --> 00:31:57

us to a part, a slithered, it doesn't

00:31:57 --> 00:31:59

that's nice. Oh, you're over focusing on something

00:31:59 --> 00:32:00

and you're missing out the big picture. You're

00:32:00 --> 00:32:02

missing the big picture. You're using Tezkia.

00:32:04 --> 00:32:05

People not understanding that they have an EFS

00:32:05 --> 00:32:07

on the inside. When the spirit and the

00:32:07 --> 00:32:08

body met,

00:32:08 --> 00:32:10

the spirit of God and the and and

00:32:10 --> 00:32:12

and and and the clean of the of

00:32:12 --> 00:32:14

the earth met, the was born. And the

00:32:14 --> 00:32:16

is is based on instincts. It's it's just

00:32:16 --> 00:32:18

what the what the clean wants. He He

00:32:18 --> 00:32:19

just wants his instincts. He wants to play.

00:32:19 --> 00:32:20

He wants to eat. He wants

00:32:21 --> 00:32:22

to have more. He wants to be powerful.

00:32:22 --> 00:32:24

It's your best the Neph's is your best

00:32:24 --> 00:32:26

ally. It's also your biggest enemy. It's the

00:32:26 --> 00:32:28

only thing that you can control, and it's

00:32:28 --> 00:32:29

the only thing you're supposed to control, and

00:32:29 --> 00:32:31

it's the only thing that most people don't

00:32:31 --> 00:32:31

control.

00:32:32 --> 00:32:33

And we're focused on controlling other people, but

00:32:33 --> 00:32:35

they're not what we what we have access

00:32:35 --> 00:32:36

to.

00:32:36 --> 00:32:38

And it's really weird that we're looking outside

00:32:38 --> 00:32:41

for the answer for problems when when the

00:32:41 --> 00:32:43

actual answer for all your problems is right

00:32:43 --> 00:32:45

under is is it's right under your nose.

00:32:45 --> 00:32:47

It's literally on the inside. Just look inwards

00:32:47 --> 00:32:49

and all the problems will be solved. All

00:32:49 --> 00:32:51

of your actual struggles will will, you know,

00:32:51 --> 00:32:52

go away because it this is the problem.

00:32:52 --> 00:32:53

It's not outside.

00:32:54 --> 00:32:55

That's what the next one wants you to

00:32:55 --> 00:32:58

believe, it's outside. Stay focused out there, so

00:32:58 --> 00:33:00

it continues to steer and drive the car.

00:33:00 --> 00:33:02

Yeah. It's outside. The problem is outside. It's

00:33:02 --> 00:33:03

the people. Look at all the people.

00:33:04 --> 00:33:05

Look at all these

00:33:08 --> 00:33:10

Yeah. Nothing. Everything is look at the people

00:33:10 --> 00:33:11

and you're like, yeah. Look at them. Look.

00:33:11 --> 00:33:13

Arrogant, rude, disrespectful, failures.

00:33:15 --> 00:33:17

Now don't look inwards. Don't don't look here.

00:33:17 --> 00:33:18

Don't look down to the mess that you

00:33:18 --> 00:33:20

have on the inside. The one that you

00:33:20 --> 00:33:22

can actually control and change and and influence.

00:33:23 --> 00:33:25

This is what the scholars of of early

00:33:25 --> 00:33:26

ages focused on.

00:33:27 --> 00:33:29

Read it to be an that Imam Minawi

00:33:29 --> 00:33:30

or read read read some of these books.

00:33:30 --> 00:33:32

Read it. Ruih ibn Qayyim, and you'll see

00:33:32 --> 00:33:34

what I mean. The focus that they had

00:33:34 --> 00:33:35

on this stuff and that we don't have

00:33:35 --> 00:33:36

today.

00:33:36 --> 00:33:39

Basically because because because of these reduced concepts,

00:33:39 --> 00:33:41

because all we understand we say, Tasgir or

00:33:41 --> 00:33:42

Tasgir if you hear singing and dancing

00:33:43 --> 00:33:45

or you see someone who is obedient

00:33:45 --> 00:33:46

to a sheikh without losing their mind or

00:33:46 --> 00:33:48

they're going against Islamic law. That's what you

00:33:48 --> 00:33:50

see, but you miss out, like, at what

00:33:50 --> 00:33:51

actually matters and and and the bulk and

00:33:51 --> 00:33:53

you're losing the bulk of this of this

00:33:53 --> 00:33:53

science.

00:33:54 --> 00:33:56

And this is something we should point out,

00:33:56 --> 00:33:59

briefly because it comes whenever we talk about

00:33:59 --> 00:34:00

tazkit, this is always what comes up with

00:34:00 --> 00:34:02

the con the concept of bid'ah, and it's

00:34:02 --> 00:34:03

an important concept. The word bid'ah is an

00:34:03 --> 00:34:05

important word in the deen, but it's also

00:34:05 --> 00:34:07

a very powerful one. It's also a very

00:34:07 --> 00:34:11

dangerous one. It's one that Awam and schools

00:34:11 --> 00:34:14

students of knowledge should not use. It's a

00:34:14 --> 00:34:16

word that only scholars use. Historically, only scholars

00:34:16 --> 00:34:18

have used this word. It's very weird today

00:34:18 --> 00:34:20

when I have someone who is 19 or

00:34:20 --> 00:34:21

21 or 23 come up to me and

00:34:21 --> 00:34:22

say, this is a bidah.

00:34:23 --> 00:34:25

And saying that is worthy of that that's

00:34:25 --> 00:34:27

you're telling me you're telling me, this is

00:34:27 --> 00:34:29

what you're saying. You're saying this is balala,

00:34:29 --> 00:34:30

this is devi and this is to going

00:34:30 --> 00:34:31

to you're taking you're taking yourself and the

00:34:31 --> 00:34:33

people with you to the hellfire based on

00:34:33 --> 00:34:34

what you're doing. That's what you're saying. It's

00:34:34 --> 00:34:35

a huge accusation. It's like accusing someone of

00:34:35 --> 00:34:37

arrogance. You're telling them you're not entering Jannah,

00:34:37 --> 00:34:38

by the

00:34:38 --> 00:34:39

way. And you're not going to Jannah, you

00:34:39 --> 00:34:41

want to know it first because you're arrogant.

00:34:41 --> 00:34:42

So unless you know that, you have to

00:34:42 --> 00:34:43

hold that back. Because what what do you

00:34:43 --> 00:34:45

know? You know? So the word bit as

00:34:45 --> 00:34:46

a big word. It's a very it's a

00:34:46 --> 00:34:48

very powerful word. It's an important word. It's

00:34:48 --> 00:34:49

a word that is used to to protect

00:34:49 --> 00:34:52

our deen without this concept. Islam would not

00:34:52 --> 00:34:54

be protected. Islam would would lose would become

00:34:56 --> 00:34:57

would lose its its parameters.

00:34:58 --> 00:35:00

Bida keeps the parameters of our deen so

00:35:00 --> 00:35:01

that it stays what it is. It stays

00:35:01 --> 00:35:03

what it always was, what the prophet alaihis

00:35:03 --> 00:35:05

salam brought. Without the concept, without this concept,

00:35:06 --> 00:35:08

which is avoiding innovation and invention and making

00:35:08 --> 00:35:10

things up, then we end up we end

00:35:10 --> 00:35:11

up in a in a in a problem

00:35:11 --> 00:35:13

where it can become anything. And that's what

00:35:13 --> 00:35:15

a lot of other faiths before us became.

00:35:15 --> 00:35:17

But also with misunderstanding this concept, you end

00:35:17 --> 00:35:21

up limiting any form of creativity, any form

00:35:21 --> 00:35:24

of public service as time and and place

00:35:24 --> 00:35:26

change, which is what not what Bida'ah is

00:35:26 --> 00:35:27

actually designed to do.

00:35:28 --> 00:35:29

This is the definition of it. This is

00:35:29 --> 00:35:31

what Ibn Hajar al astalani defines.

00:35:35 --> 00:35:37

So it's every newly invented matter that has

00:35:37 --> 00:35:41

no general or or specific basis within within

00:35:41 --> 00:35:43

within Islamic legislation. It has to have it

00:35:43 --> 00:35:45

has to be something that has no general

00:35:45 --> 00:35:47

or specific basics in Islamic legislation.

00:35:47 --> 00:35:49

It's not just anything new.

00:35:49 --> 00:35:51

It's not anything new or anything that Prophet

00:35:51 --> 00:35:53

Islam did not do. If you define it

00:35:53 --> 00:35:53

that way,

00:35:54 --> 00:35:55

you understand that nothing

00:35:56 --> 00:35:58

nothing works if you if that's the only

00:35:58 --> 00:36:00

definition. Well, he didn't do it, alayhis salaam.

00:36:00 --> 00:36:01

I know. He didn't do a lot of

00:36:01 --> 00:36:03

things, alayhis salaam. A lot of stuff he

00:36:03 --> 00:36:05

did not do that we do

00:36:05 --> 00:36:08

based on what? No. Based on understanding the

00:36:08 --> 00:36:10

spirit of what he taught, based on understanding

00:36:10 --> 00:36:12

the the purpose of deen, based on understanding

00:36:12 --> 00:36:14

Masali al Musa, based on understanding of the

00:36:14 --> 00:36:15

cause of the Sharia, there is There are

00:36:15 --> 00:36:17

ways to understand how would be he what

00:36:17 --> 00:36:19

how do we draw parallels from his life,

00:36:19 --> 00:36:21

alaihi wa salsam, to this one with the

00:36:21 --> 00:36:24

differences being taken account taken into account. The

00:36:24 --> 00:36:25

differences, the difference of time and space and

00:36:25 --> 00:36:26

people

00:36:26 --> 00:36:29

and their experiences and their sufferings and their

00:36:29 --> 00:36:30

difficulties and their struggles. You have to take

00:36:30 --> 00:36:31

that into account.

00:36:32 --> 00:36:34

He, alaihis salatu wasalam, dealt with people. He

00:36:34 --> 00:36:36

saw what they needed. He offered them that

00:36:36 --> 00:36:37

which they needed. So you can either do

00:36:37 --> 00:36:39

exactly what he did or you can understand

00:36:39 --> 00:36:40

why he did what he did and then

00:36:40 --> 00:36:42

and then draw a parallel to that in

00:36:42 --> 00:36:43

your life. And that's done by scholars. It's

00:36:43 --> 00:36:45

not done by Hawa. That's why this is

00:36:45 --> 00:36:46

both when you

00:36:47 --> 00:36:49

both aspects of of of, of this type

00:36:49 --> 00:36:51

of behavior is practiced

00:36:52 --> 00:36:54

strictly by scholars, not by not by Allah.

00:36:55 --> 00:36:56

But it has to be something that has

00:36:56 --> 00:36:58

no general or specific basis within within with

00:36:58 --> 00:37:01

inshallah. There are two opinions on the concept

00:37:01 --> 00:37:01

of a bidah.

00:37:02 --> 00:37:03

I tend to use the word only in

00:37:03 --> 00:37:05

the negative term, but that's not actually how

00:37:05 --> 00:37:08

it was historically. The word bidah hasalah is

00:37:08 --> 00:37:09

not something that was started a 100 years

00:37:09 --> 00:37:11

ago. No. This goes back as far as

00:37:11 --> 00:37:13

Imam al Shaikhin used in Hilkitab ul It

00:37:13 --> 00:37:15

was used by Nawa, by Al Azim Abdul

00:37:15 --> 00:37:17

Sirab, by Ibn Hajar, by Yoon Qarafil Maliki,

00:37:17 --> 00:37:18

and many many others,

00:37:18 --> 00:37:21

accepting that there were 2 types of innovation.

00:37:21 --> 00:37:23

Some that are completely unacceptable because they break

00:37:23 --> 00:37:25

the law of what Islam is, and some

00:37:25 --> 00:37:27

are actually helpful. So the concept of only

00:37:27 --> 00:37:28

being one problem,

00:37:29 --> 00:37:30

the concept of a bida'u

00:37:31 --> 00:37:33

only being a negative thing is not agreed

00:37:33 --> 00:37:35

upon among scholars. Yes, there are scholars who

00:37:35 --> 00:37:37

see it to be just only negative

00:37:37 --> 00:37:38

and even

00:37:40 --> 00:37:42

that's how how they looked at it.

00:37:42 --> 00:37:43

But

00:37:43 --> 00:37:45

historically, scholars before them and around them didn't

00:37:45 --> 00:37:47

always agree with that definition. They they saw

00:37:47 --> 00:37:50

that there is possibility of something being, being

00:37:50 --> 00:37:50

positive.

00:37:51 --> 00:37:52

Regardless, I don't think

00:37:53 --> 00:37:54

I don't think the word bina should be

00:37:54 --> 00:37:55

used in a positive,

00:37:55 --> 00:37:57

sense. I think it should always be used

00:37:57 --> 00:37:58

in a negative sense. Bina is a negative

00:37:58 --> 00:38:00

thing. We keep that. And then we actually

00:38:00 --> 00:38:01

talk about

00:38:02 --> 00:38:04

an act of worship or an exercise or

00:38:04 --> 00:38:06

a service that's being offered to people that

00:38:06 --> 00:38:08

wasn't offered at the time of the prophet

00:38:08 --> 00:38:09

as a sunnah

00:38:10 --> 00:38:12

as a sunnah, which is use a different

00:38:12 --> 00:38:14

wording for it. You still have parameters that

00:38:14 --> 00:38:15

are required in order for you to define

00:38:15 --> 00:38:17

this, but you keep the word bira'a as

00:38:17 --> 00:38:18

what it was

00:38:19 --> 00:38:19

initially

00:38:20 --> 00:38:22

put together or designed to actually serve, which

00:38:22 --> 00:38:23

is something that is negative in the deen.

00:38:23 --> 00:38:25

But how did this issue present itself back

00:38:25 --> 00:38:27

in the prophet alayhis salatu wa sallam's time?

00:38:27 --> 00:38:29

Like, how did the concept of bireh present

00:38:29 --> 00:38:30

itself? What were the examples that we have?

00:38:30 --> 00:38:32

I'll give you a few of them. This

00:38:32 --> 00:38:34

is the first one. It's Hadid al Bukhari,

00:38:34 --> 00:38:35

a man by the name Abu Salaib. He

00:38:35 --> 00:38:37

decided to go stand in the sun and

00:38:37 --> 00:38:38

he stood in the

00:38:39 --> 00:38:39

sun.

00:38:40 --> 00:38:41

And the prophet, alayhis salam, saw him. He

00:38:41 --> 00:38:42

walked by him, so he asked him, what

00:38:42 --> 00:38:43

he's doing?

00:38:49 --> 00:38:50

He he he swore that he was going

00:38:50 --> 00:38:52

to worship Allah by standing in the sun,

00:38:52 --> 00:38:55

not sitting down, not speaking, and fasting. So

00:38:55 --> 00:38:56

the prophet

00:38:59 --> 00:38:59

says,

00:39:00 --> 00:39:01

Tell

00:39:01 --> 00:39:03

him that may he remove himself from the

00:39:03 --> 00:39:05

sun to the shade. May he sit down

00:39:05 --> 00:39:06

when he's tired, may he speak to people

00:39:06 --> 00:39:08

when they speak to him and continue his

00:39:08 --> 00:39:10

soul. Because the only act of worship that

00:39:10 --> 00:39:12

is actually acceptable within the 4 is the

00:39:12 --> 00:39:13

fasting.

00:39:13 --> 00:39:15

Continue the fasting. The rest of them there's

00:39:15 --> 00:39:17

no need. There's no need to do this.

00:39:17 --> 00:39:20

Another example is the men who who said,

00:39:20 --> 00:39:21

Oh, Rasulullah, he

00:39:21 --> 00:39:23

has He's going to make it to Jannah,

00:39:23 --> 00:39:24

he's Rasulullah. We're not as good. We have

00:39:24 --> 00:39:25

to do more. We have to do more.

00:39:25 --> 00:39:26

So they said, I don't know what? I'm

00:39:26 --> 00:39:27

gonna pray all night, never sleep. I'm not

00:39:27 --> 00:39:29

gonna marry any woman. I don't want I'm

00:39:30 --> 00:39:31

not gonna I'm gonna fast every day. That's

00:39:31 --> 00:39:33

what they said that they said to themselves.

00:39:33 --> 00:39:35

The prophet called them in, said what? My

00:39:35 --> 00:39:36

sunnah is not good enough for you. My

00:39:36 --> 00:39:38

my method of life is not good enough

00:39:38 --> 00:39:39

for you. It should be good enough.

00:39:43 --> 00:39:44

The one who has the most taqwa and

00:39:44 --> 00:39:45

the most khashya. No one will have more

00:39:45 --> 00:39:46

than me. So what I explained to you,

00:39:46 --> 00:39:48

it is not a bragging point. He's trying

00:39:48 --> 00:39:49

to teach us out of his salaam, so

00:39:49 --> 00:39:50

we can follow.

00:39:50 --> 00:39:52

Some days I fast and sometimes I don't.

00:39:52 --> 00:39:53

Some days I,

00:39:54 --> 00:39:55

I sleep and sometimes I do piano and

00:39:55 --> 00:39:57

I get married. So you

00:39:58 --> 00:40:00

leave my way of life, then you're not

00:40:00 --> 00:40:02

a part of my ummah, alayhis salaam.

00:40:03 --> 00:40:05

Yeah. All of the examples that we have

00:40:05 --> 00:40:08

are examples of people who did things, who

00:40:08 --> 00:40:08

exaggerated

00:40:09 --> 00:40:11

worship in a way that became dysfunctional. In

00:40:11 --> 00:40:12

the Quran, how many times did the word

00:40:12 --> 00:40:14

bida come up? Anyone know?

00:40:18 --> 00:40:20

Any guesses? How many times it go up?

00:40:20 --> 00:40:22

So once, technically twice, but once.

00:40:30 --> 00:40:31

I looked up the word.

00:40:32 --> 00:40:35

So it's not chastity. No. Because that's. But

00:40:35 --> 00:40:36

is what?

00:40:37 --> 00:40:37

So

00:40:38 --> 00:40:40

syllabus. Yeah. So and this is a syllabus

00:40:40 --> 00:40:41

that is done by by by monks,

00:40:42 --> 00:40:44

by the by by the Catholic church. Right?

00:40:44 --> 00:40:45

Priests decided that they were going to process

00:40:45 --> 00:40:47

a certain type of syllabus where they would

00:40:47 --> 00:40:48

never get married.

00:40:49 --> 00:40:51

The Quran says that the people of Isa

00:40:51 --> 00:40:52

ibn Maryam, the followers, we put in their

00:40:52 --> 00:40:53

hearts

00:40:54 --> 00:40:56

They had kindness. They had tenderness. Nice stuff.

00:40:57 --> 00:40:58

But then they also added, this

00:40:59 --> 00:41:00

syllabus. We

00:41:00 --> 00:41:02

did not tell them to do this.

00:41:05 --> 00:41:07

This means 2 things. We only told them

00:41:07 --> 00:41:09

to do that which pleases Allah, and this

00:41:09 --> 00:41:10

wasn't one of them. And they did it

00:41:10 --> 00:41:12

thinking that they were pleasing Allah, but they

00:41:12 --> 00:41:12

weren't.

00:41:15 --> 00:41:16

They weren't able to hold on to it

00:41:16 --> 00:41:18

appropriately, and they weren't able to practice it

00:41:18 --> 00:41:20

appropriately. And it led to problems that today

00:41:20 --> 00:41:22

we are much more aware of than maybe

00:41:22 --> 00:41:24

people were aware of back then when these

00:41:24 --> 00:41:26

verses were were revealed. We're aware of what

00:41:26 --> 00:41:28

that led the Catholic church to deal with

00:41:28 --> 00:41:30

and what people suffered from that maybe that

00:41:30 --> 00:41:33

wasn't even aware to something that the people

00:41:33 --> 00:41:34

at the time of this verse were even

00:41:34 --> 00:41:36

aware of because it wasn't a part of,

00:41:36 --> 00:41:38

you know, of of of of of knowledge

00:41:38 --> 00:41:39

at the time. It wasn't known.

00:41:40 --> 00:41:41

Imam al Shafiq, this is how he defines

00:41:41 --> 00:41:42

it. He said,

00:41:49 --> 00:41:50

So the way in the deen is invented,

00:41:50 --> 00:41:52

claim to be equal to the law of

00:41:52 --> 00:41:53

Allah. I mean, that's what it is. It

00:41:53 --> 00:41:55

has to be an invented way that you

00:41:55 --> 00:41:57

claim is equal to Allah Subhanahu Wa Ta'ala's

00:41:57 --> 00:41:59

law and is meant to exaggerate an act

00:41:59 --> 00:42:00

of worship that does not to be exact

00:42:00 --> 00:42:02

do not need to be exaggerated. That's what

00:42:02 --> 00:42:04

a bidai was seen as during the prophet

00:42:04 --> 00:42:05

alaihis salatu wassalam's time.

00:42:07 --> 00:42:09

So here are the guidelines. Number 1, the

00:42:09 --> 00:42:11

rules regarding rituals are extremely strict. Right? There

00:42:11 --> 00:42:12

can be no new rituals. There's no new

00:42:12 --> 00:42:15

rituals. There's no new Ibadat. The Ibadat are

00:42:15 --> 00:42:17

what we have. Yeah? It's not a bidah

00:42:17 --> 00:42:19

when you take an Ibadad that already exists

00:42:19 --> 00:42:20

and you modify it so that it works,

00:42:20 --> 00:42:22

especially within the parameters that you can modify

00:42:22 --> 00:42:24

it. If you make dua, dua is an

00:42:24 --> 00:42:26

Ibadah. Making a dua public so people can

00:42:26 --> 00:42:27

listen to it and say, I mean, it's

00:42:27 --> 00:42:28

not a bidah.

00:42:29 --> 00:42:29

That's

00:42:30 --> 00:42:31

not

00:42:33 --> 00:42:35

active worship. That's a bina. You're running out

00:42:35 --> 00:42:37

of the parameters, but dua is a part

00:42:37 --> 00:42:39

of worship. A dua is thinking can be

00:42:39 --> 00:42:41

done publicly, can be done privately. If you

00:42:41 --> 00:42:43

choose to do it in a certain point

00:42:43 --> 00:42:45

publicly because it's more there's more service to

00:42:45 --> 00:42:46

people or it helps people, that's not a

00:42:46 --> 00:42:47

bidah.

00:42:47 --> 00:42:49

That's not what this is.

00:42:50 --> 00:42:52

You have to understand Tarawah b'yah, if you're

00:42:52 --> 00:42:53

gonna understand it that way, if you're gonna

00:42:53 --> 00:42:54

look at everything new, Tarawbiya still is a

00:42:54 --> 00:42:56

bit of a If you want to if

00:42:56 --> 00:42:57

you wanna go down that line, if you

00:42:57 --> 00:42:58

wanna go If you wanna It's not a

00:42:58 --> 00:42:59

bit of a It's always a bit of

00:42:59 --> 00:43:00

a It was made up. The prophet asked

00:43:00 --> 00:43:02

him to do it. That's an insane way

00:43:02 --> 00:43:03

of thought. Yeah. You just know how you

00:43:03 --> 00:43:04

look at the deen. You can't you can't

00:43:04 --> 00:43:06

afford to look at Islam that way. Umar

00:43:06 --> 00:43:07

ibn al Qutab didn't even hesitate. He looked.

00:43:07 --> 00:43:09

He saw people praying all over the place.

00:43:09 --> 00:43:11

Said, alright. Everyone together. Come together. Obey. You're

00:43:11 --> 00:43:13

the most You're the best reciter. Stand up

00:43:13 --> 00:43:14

front. Do it 20.

00:43:14 --> 00:43:16

20 so that people have It's not as

00:43:16 --> 00:43:17

long. So it's not a long long. Like,

00:43:17 --> 00:43:19

also people, they get tired and can go

00:43:19 --> 00:43:20

home, and he organized it that way. He

00:43:20 --> 00:43:21

didn't even hesitate

00:43:23 --> 00:43:25

No one objected to this because it's normal.

00:43:25 --> 00:43:27

The Prophet alaihi wasalam pray all the time.

00:43:27 --> 00:43:29

Praying in jama'ah is good. Praying at night

00:43:29 --> 00:43:31

in Ramadan is good. Good. Good. Good. Everything

00:43:31 --> 00:43:33

is good. There's nothing here that we're told

00:43:33 --> 00:43:34

not to do. We're not nothing that There's

00:43:34 --> 00:43:35

no specific

00:43:35 --> 00:43:38

hindrance that the prophet use it. Don't act

00:43:38 --> 00:43:40

that way, then there's nothing wrong. And people

00:43:40 --> 00:43:42

come together and there's unity and the So

00:43:42 --> 00:43:43

so you you you can't see Even though

00:43:43 --> 00:43:44

there are people who see this as a

00:43:44 --> 00:43:45

pin, unfortunately.

00:43:46 --> 00:43:48

Oh, 8. Can't play more than 8. Yeah.

00:43:48 --> 00:43:49

I mean, what

00:43:50 --> 00:43:52

what are you talking about? Imam

00:43:52 --> 00:43:55

Malik would pray 46 a night. You you

00:43:55 --> 00:43:56

understand

00:43:56 --> 00:43:59

the the spirit of Islam more than Imam

00:43:59 --> 00:43:59

al Haram.

00:44:01 --> 00:44:03

From imam Darul Hijrah, the most knowledgeable person

00:44:03 --> 00:44:04

who ever probably ever lived.

00:44:05 --> 00:44:07

There's a lack of understanding of the parameters

00:44:07 --> 00:44:08

here, and these parameters are new. By the

00:44:08 --> 00:44:11

way, this way of thought of anything new,

00:44:11 --> 00:44:12

anything that he didn't do

00:44:12 --> 00:44:15

immediately going to be I get every single

00:44:15 --> 00:44:16

week someone has to talk to me about

00:44:16 --> 00:44:18

the recitation of Surat Al Kahf. Every single

00:44:18 --> 00:44:20

week. Every single week. And they use when

00:44:20 --> 00:44:21

they use the word Bil'ah, and it's just

00:44:21 --> 00:44:24

very it it it's very bothersome because it

00:44:24 --> 00:44:25

tells me you don't know what the word

00:44:25 --> 00:44:27

means. You understand the implication of the word.

00:44:27 --> 00:44:29

You understand what you're talking about. You haven't

00:44:29 --> 00:44:31

studied Islam appropriately. Whoever educated you in Islam

00:44:31 --> 00:44:33

is educated in a very, very limited way.

00:44:33 --> 00:44:35

Unfortunately, I'm sorry that that's the case. This

00:44:35 --> 00:44:37

is not what a bid'ah is. It's not

00:44:37 --> 00:44:39

we're not claiming that there's a new act

00:44:39 --> 00:44:41

of worship. We're not claiming this is equal

00:44:41 --> 00:44:42

to Islamic law.

00:44:42 --> 00:44:44

The sunnah is to recite before,

00:44:46 --> 00:44:48

within within the day. That's the sunnah. People

00:44:48 --> 00:44:50

aren't doing it. People can't do it sometimes.

00:44:50 --> 00:44:51

People forget to do it, and people don't

00:44:51 --> 00:44:53

have proper recitation. You set up a service

00:44:53 --> 00:44:54

so people can listen to it so they

00:44:54 --> 00:44:56

can actually do it. That's not a bit

00:44:56 --> 00:44:58

That that's not what this is. It's unfortunate

00:44:58 --> 00:45:00

that we're gonna understand it that way, but

00:45:00 --> 00:45:01

it comes from it's only last maybe a

00:45:01 --> 00:45:03

100 years, by the way. It was a

00:45:03 --> 00:45:04

movement that happened in the last 100 years

00:45:04 --> 00:45:06

that did not exist before. You know, even

00:45:06 --> 00:45:08

Imam al Shalfani, for example, who was who

00:45:08 --> 00:45:10

everyone in the who who who says says

00:45:10 --> 00:45:12

these things, they refer back to him. He

00:45:12 --> 00:45:14

does not that's not his definition nor is

00:45:14 --> 00:45:16

that his understanding of these things. It just

00:45:16 --> 00:45:18

became And I understand where it came from.

00:45:18 --> 00:45:21

It came from bad practices within the within

00:45:21 --> 00:45:22

the realm of this kiya. I I understand

00:45:22 --> 00:45:25

that. I acknowledge that. But the answer is

00:45:25 --> 00:45:27

not to end up coming up with a

00:45:27 --> 00:45:28

way of thought that is so rigid that

00:45:28 --> 00:45:30

it takes away the ability to actually serve

00:45:30 --> 00:45:31

people.

00:45:31 --> 00:45:33

The concept of Bina protects Islam from extravagance.

00:45:33 --> 00:45:35

For sure, it's a protect it's it's a

00:45:35 --> 00:45:37

it's an important protection, but it has to

00:45:37 --> 00:45:40

be used, Yani, with, with caution. Public's interest.

00:45:41 --> 00:45:44

This is one of the the sources of

00:45:44 --> 00:45:46

evidence within Sur Al Firk. You study Sur

00:45:46 --> 00:45:48

Al Firk. Masala Al Mulsala for half of

00:45:48 --> 00:45:50

the madadah is one of the ways they

00:45:50 --> 00:45:52

they they end up coming up with rulings.

00:45:53 --> 00:45:54

If if if the scholars of the early,

00:45:54 --> 00:45:56

you know, any the eras

00:45:56 --> 00:45:58

use this as a as a way to

00:45:58 --> 00:46:01

to to derive evidence, then you can't you

00:46:01 --> 00:46:03

can't be throwing this word out when you

00:46:03 --> 00:46:04

don't like something that's being done or you

00:46:04 --> 00:46:07

don't agree with something immediately. You have to

00:46:07 --> 00:46:08

you have to allow people to explain where

00:46:08 --> 00:46:11

they're where they're coming from because public interest

00:46:11 --> 00:46:12

which is what Musaleh and Musa is an

00:46:12 --> 00:46:14

important factor in understanding what we're going to

00:46:14 --> 00:46:14

do.

00:46:15 --> 00:46:17

The needs we have today as an ummah

00:46:17 --> 00:46:18

is very different than the needs they they

00:46:18 --> 00:46:20

had back with the prophet alayhis salatu wa

00:46:20 --> 00:46:22

sallam. Number 1, they had him alayhis salatu

00:46:22 --> 00:46:24

wa sallam. Number 1, they had him. Are

00:46:24 --> 00:46:25

you telling me there is no there is

00:46:25 --> 00:46:25

no difference

00:46:26 --> 00:46:27

with the ummah with him in it or

00:46:27 --> 00:46:28

of it?

00:46:28 --> 00:46:29

Is that actually what you're saying that the

00:46:29 --> 00:46:31

prophet, alayhis salaam's presence and non presence, there's

00:46:31 --> 00:46:33

no difference in terms of how people are

00:46:33 --> 00:46:35

going understand Islam, adhere to Islam, feel about

00:46:35 --> 00:46:38

Islam. Alayhis salaam would look at you.

00:46:38 --> 00:46:39

He would look at you and that would

00:46:39 --> 00:46:41

do something in your heart and you would

00:46:41 --> 00:46:42

continue to live with that look until the

00:46:42 --> 00:46:44

day you died. You would live off that

00:46:44 --> 00:46:46

look, that one look from his eyes alayhis

00:46:46 --> 00:46:47

salaam. If he put his hand on your

00:46:47 --> 00:46:49

chest, that's it. You were you were gold.

00:46:49 --> 00:46:50

You were solid to the day you passed

00:46:50 --> 00:46:52

away. Where did you get that from? You've

00:46:52 --> 00:46:53

not here, alayhis salatu wa sallam. How are

00:46:53 --> 00:46:55

you going to get people to that level?

00:46:55 --> 00:46:56

You have to teach. You have to educate.

00:46:56 --> 00:46:57

Sometimes it requires exercises.

00:46:58 --> 00:46:59

Sometimes you have to go and try something.

00:46:59 --> 00:47:00

You have to put yourself under a test

00:47:00 --> 00:47:02

and see how you how you respond. And

00:47:02 --> 00:47:03

if you don't do that, then how do

00:47:03 --> 00:47:05

you learn anything about yourself?

00:47:07 --> 00:47:09

Understanding the Maqasat of sharia, the objectives of

00:47:09 --> 00:47:11

religion. He plays an important role in determining

00:47:11 --> 00:47:13

what is acceptable and what is not. What

00:47:13 --> 00:47:14

are the objectives? What are we trying to

00:47:14 --> 00:47:15

achieve?

00:47:15 --> 00:47:17

What is the end goal here? Do we

00:47:17 --> 00:47:19

know what the end goal is or we

00:47:19 --> 00:47:20

just it's just

00:47:21 --> 00:47:24

creative solutions are always required. As long as

00:47:24 --> 00:47:25

they are in keeping with Islamic law, every

00:47:25 --> 00:47:28

action must be properly defined and properly labeled,

00:47:28 --> 00:47:29

and that requires scholarship.

00:47:30 --> 00:47:32

That's why you need scholars to to talk

00:47:32 --> 00:47:34

about things and explain things.

00:47:34 --> 00:47:36

Awam and Sunnis of knowledge should not be

00:47:36 --> 00:47:39

starting new initiatives within the deen nor calling

00:47:39 --> 00:47:39

them.

00:47:40 --> 00:47:41

You should leave that for the scholars to

00:47:41 --> 00:47:42

work on. And if you feel if there's

00:47:42 --> 00:47:45

something you're interested in, then learn, educate yourself,

00:47:45 --> 00:47:47

achieve scholarship, and then go ahead and speak

00:47:47 --> 00:47:48

about what you think is yeah. And he

00:47:48 --> 00:47:50

makes sense, but learn Islam in an appropriate

00:47:50 --> 00:47:51

manner. The bottom line is the example of

00:47:51 --> 00:47:52

bida in the Quran and Sun are acts

00:47:52 --> 00:47:54

of worship that are either have no origin

00:47:54 --> 00:47:55

in Islam,

00:47:55 --> 00:47:57

or Islamic acts of worship that are caused

00:47:57 --> 00:47:59

dysfunction due to the exaggeration of it. Like,

00:47:59 --> 00:48:02

if you do full syllabus, that's dysfunctional. You're

00:48:02 --> 00:48:03

just No. If everyone does that, there are

00:48:03 --> 00:48:05

no families. There's no units anymore. It's dysfunctional.

00:48:05 --> 00:48:07

It ruins. You can't live like that. You

00:48:07 --> 00:48:09

can't have a shahua and completely turn it

00:48:09 --> 00:48:11

off and never deal with it, especially when

00:48:11 --> 00:48:12

it's a natural one. And you got

00:48:13 --> 00:48:14

or an act that is claimed to be

00:48:14 --> 00:48:15

obligatory or sunnah when it's

00:48:16 --> 00:48:17

not. When you claim this is sunnah and

00:48:17 --> 00:48:18

it's not sunnah or claim this is wajim,

00:48:18 --> 00:48:20

it's not wajim. This is an exercise. This

00:48:20 --> 00:48:21

is a service. This is some help.

00:48:24 --> 00:48:26

You have to differentiate it between a controversial

00:48:26 --> 00:48:29

isjihad or an opinion that exists within a

00:48:29 --> 00:48:31

madhab, a jurisprudent opinion, or an exercise of

00:48:31 --> 00:48:33

self purification, or a sin, or heresy.

00:48:34 --> 00:48:35

These are all different things. Some of them

00:48:35 --> 00:48:37

positive, some of them negative. But that's not

00:48:37 --> 00:48:39

all of these things. You can't use it

00:48:39 --> 00:48:41

to to point out everything. It's important to

00:48:41 --> 00:48:44

know exactly what the word means. The final

00:48:44 --> 00:48:45

piece of this lecture inshallah.

00:48:45 --> 00:48:47

Good deeds, this is simple. I just wanna

00:48:47 --> 00:48:49

point out to you that the word good

00:48:49 --> 00:48:51

deeds has also been reduced.

00:48:53 --> 00:48:53

It's been reduced.

00:48:54 --> 00:48:56

To either we think of rituals, we're just

00:48:56 --> 00:48:57

thinking of someone who's praying,

00:48:58 --> 00:49:00

fasting, reading Quran, or doing the. Again, these

00:49:00 --> 00:49:02

are these are good deeds.

00:49:03 --> 00:49:04

These are good deeds. My problem is when

00:49:04 --> 00:49:06

you reduce it to that or reduce to

00:49:06 --> 00:49:09

just distributing an aid. You see someone with

00:49:09 --> 00:49:11

a bag giving someone something. That's all that's

00:49:11 --> 00:49:12

all good deeds are. No.

00:49:13 --> 00:49:13

What about

00:49:14 --> 00:49:15

what what what, you know, what was the

00:49:15 --> 00:49:18

what does what mean before we what does

00:49:18 --> 00:49:19

is something that is functional.

00:49:20 --> 00:49:22

If you buy something in the Middle East

00:49:22 --> 00:49:23

and it doesn't work, you'll have it's written

00:49:23 --> 00:49:24

on What?

00:49:25 --> 00:49:26

It's not pious?

00:49:26 --> 00:49:27

Might be able to

00:49:27 --> 00:49:29

this this lamp. No. It doesn't work. It's

00:49:29 --> 00:49:29

not functional.

00:49:42 --> 00:49:43

When you do something with salih, it's based

00:49:43 --> 00:49:45

on your functionality. What are you here to

00:49:45 --> 00:49:47

do as a person? What are you here

00:49:47 --> 00:49:49

to achieve? And that will dictate whether you're

00:49:49 --> 00:49:50

a salih or not. So if you're not

00:49:50 --> 00:49:52

achieving your purpose, even if you're praying all

00:49:52 --> 00:49:54

day and all night, that's not salih. I

00:49:54 --> 00:49:55

mean, Arun al Khattab walked into the messenger

00:49:55 --> 00:49:56

and found a guy in a buher reading

00:49:56 --> 00:49:58

the Quran. Asked him, what are you doing

00:49:58 --> 00:49:59

here? Khalaatabad.

00:50:00 --> 00:50:02

He said, well, how do you live? Well,

00:50:02 --> 00:50:05

my brother takes achi yasrif alayani. Achi yulfiq

00:50:05 --> 00:50:07

alayahi. My brother gives me well.

00:50:07 --> 00:50:09

Your brother is better than you.

00:50:10 --> 00:50:11

Your brother gets more than you. What are

00:50:11 --> 00:50:12

you doing? Get up. Go. This is not

00:50:12 --> 00:50:14

the time for this. This is not this

00:50:14 --> 00:50:15

is not salah. You don't you don't understand

00:50:15 --> 00:50:17

what piety means. You understand what what functionality

00:50:18 --> 00:50:19

means. Al salihah is doing what you're here

00:50:19 --> 00:50:21

to do and that will

00:50:22 --> 00:50:24

be depend on where you are, who you

00:50:24 --> 00:50:26

are, what you are, when you are. There's

00:50:26 --> 00:50:28

a lot of these questions have to be

00:50:28 --> 00:50:30

answered. What what time in history are you

00:50:30 --> 00:50:30

in?

00:50:31 --> 00:50:32

You have to know that so they can

00:50:32 --> 00:50:34

answer this question appropriately so you exactly understand

00:50:34 --> 00:50:37

what your job is. For us today, to

00:50:37 --> 00:50:39

focus on anything aside from from the status

00:50:39 --> 00:50:41

of our ummah is a waste of time.

00:50:41 --> 00:50:44

If you're doing anything and the end goal

00:50:44 --> 00:50:45

is not to improve the status of Ummat

00:50:45 --> 00:50:46

Muhammad

00:50:46 --> 00:50:48

to remove the bullim that's happening in the

00:50:48 --> 00:50:49

holy land of Fibril Asdeen. In other parts

00:50:49 --> 00:50:51

of the Muslim world, whether it's Ya'anid, the

00:50:51 --> 00:50:53

subcontinent or it's a part of Africa or

00:50:54 --> 00:50:56

whatever it may be. And to remove the

00:50:56 --> 00:50:58

and to bring back the the status of

00:50:58 --> 00:50:59

the Ummah of the Prophet alaihis salaam is

00:50:59 --> 00:51:00

a waste of time,

00:51:01 --> 00:51:02

it's useless.

00:51:03 --> 00:51:06

It is used it's a useless action. It

00:51:06 --> 00:51:08

means nothing. If you're doing something and that's

00:51:08 --> 00:51:10

not the end goal, even your acts of

00:51:10 --> 00:51:12

worship, even to Abu Dutt, even you're standing

00:51:12 --> 00:51:14

in prayer, if the goal is that you

00:51:14 --> 00:51:15

don't you're not using that to become a

00:51:15 --> 00:51:17

stronger Muslim so that you can

00:51:17 --> 00:51:19

achieve that goal and and serve that purpose,

00:51:19 --> 00:51:21

then it's a complete waste of breath.

00:51:23 --> 00:51:23

That's understanding.

00:51:25 --> 00:51:27

And without that comprehension, then this is

00:51:28 --> 00:51:30

just giving out aid and rituals. What about

00:51:30 --> 00:51:32

building and what about,

00:51:32 --> 00:51:33

see, this is the thing, building a Masjid.

00:51:34 --> 00:51:35

Masjid. That's how a good deed, I mean,

00:51:35 --> 00:51:36

build a Masjid.

00:51:37 --> 00:51:38

Build a Masjid. Build a Masjid. Build a

00:51:38 --> 00:51:40

Masjid. More Masjid. More Masjid. More Masjid. More

00:51:40 --> 00:51:42

Masjid. Have 50 Masjid. 50. Oh, why why

00:51:42 --> 00:51:44

not? Why stop at 10? Why not 15?

00:51:44 --> 00:51:46

Why not 20? Why not 50 masjid? Why

00:51:46 --> 00:51:48

not every why not beside every Tim Horton

00:51:48 --> 00:51:50

just put a masjid so that that what's

00:51:50 --> 00:51:52

the why? Why do you need Masjid if

00:51:52 --> 00:51:53

no one's there to service people?

00:51:54 --> 00:51:55

If you don't have imams to actually lead,

00:51:55 --> 00:51:57

and you have no one to mentor, educate,

00:51:57 --> 00:51:59

or to Then what's the point of having

00:51:59 --> 00:52:00

a space to people pray?

00:52:02 --> 00:52:04

Any place on earth you can pray. You

00:52:04 --> 00:52:06

can you can stand on on on the

00:52:06 --> 00:52:08

concrete or the zift anywhere as long as

00:52:08 --> 00:52:09

it's all headed, you can say, Allahu Akbar

00:52:09 --> 00:52:11

and pray and everyone prays behind you. No

00:52:11 --> 00:52:13

problem. You don't need spaces. What about investing

00:52:13 --> 00:52:15

in education and mentorship? What about investing in

00:52:15 --> 00:52:16

people?

00:52:16 --> 00:52:18

What about that piece? Making sure that we

00:52:18 --> 00:52:20

have the proper setup so that we are

00:52:20 --> 00:52:22

supporting those who are who need help, who

00:52:22 --> 00:52:23

come with questions, who come with struggles, who

00:52:23 --> 00:52:25

come with mental health disorders, or come with

00:52:25 --> 00:52:27

come with just general financial, social difficulties or

00:52:27 --> 00:52:29

theological ones, and make sure when they come

00:52:29 --> 00:52:31

to the masjid they're here. What's the point

00:52:31 --> 00:52:32

of running out of Ramadan where we are

00:52:32 --> 00:52:33

literally

00:52:33 --> 00:52:35

stretched to it like I can't even speak

00:52:35 --> 00:52:35

anymore.

00:52:36 --> 00:52:38

People are tired, haven't slept. The place is

00:52:38 --> 00:52:40

full every night with a 1,000 people and

00:52:40 --> 00:52:42

then that's it. You retain none of them.

00:52:42 --> 00:52:43

They all just go

00:52:44 --> 00:52:46

they they disappear into nothingness. What's the point?

00:52:46 --> 00:52:47

What's the point if we're not

00:52:48 --> 00:52:50

Amiral Salihat has to be redefined again.

00:52:50 --> 00:52:52

Everyone in Syria, Amiral Salihat What is it?

00:52:52 --> 00:52:55

Sabeel Ma. Right? In Syria, the Amiral Salihat

00:52:55 --> 00:52:57

is only you just have a Sabeel. You

00:52:57 --> 00:52:58

start like

00:52:58 --> 00:53:00

a free water fountain. That's it.

00:53:01 --> 00:53:02

Everywhere you go, water fountains.

00:53:04 --> 00:53:05

Everywhere you look, a water fountain here or

00:53:05 --> 00:53:07

a masjid there, but then you go and

00:53:07 --> 00:53:09

it's empty. There's nothing there's nothing happening.

00:53:10 --> 00:53:11

What's the point

00:53:11 --> 00:53:13

to have all these

00:53:14 --> 00:53:15

masalais, but there's no one

00:53:17 --> 00:53:18

there's no one there to to to do

00:53:18 --> 00:53:18

the work?

00:53:19 --> 00:53:21

That's what I'm gonna end with. Tomorrow,

00:53:22 --> 00:53:24

we'll we'll we'll cover, you know, the last,

00:53:24 --> 00:53:26

the last few topics. You're welcome to

00:53:27 --> 00:53:29

ask any questions either verbally or or you

00:53:29 --> 00:53:30

can put in the q on the q

00:53:30 --> 00:53:31

and a code. Use the q and a

00:53:31 --> 00:53:33

code as well for, for feedback if you

00:53:33 --> 00:53:33

don't mind.

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