Adnan Rajeh – Sunday Tafseer #68 Part 5 Surat Al-Qalam
AI: Summary ©
The "tafsir of Allah" is the source of learning from verses and from people, as well as the negative consequences of breaking the law of God and the law of God being "The law of God" in one's mind. The "tafsir gives" various clue stories to people, including the "tafsir gives" multiple "tafsir gives" or "tafsir gives" indicators, as well as the "tafsir of Allah" sign. The "tafsir of Allah" sign is the source of one's values and story, and the "tafsir of Allah" sign is the source of their values and story. The "tafsir of Allah" sign is the source of their story, and the "tafsir of Allah" sign is the source of their values and story. The "tafsir of Allah" sign is the source of their story, and the "tafsir of Allah" sign is the source of their
AI: Summary ©
Today, inshallah ta'ala, we continue with the
tafsir of surah al-Qalam, and it's, I
don't like to, I never find using the
word coincidental to be, to be appropriate when
we talk about anything in life, and I
think this is tafsir of Allah subhanahu wa
ta'ala, that we're going to be reciting,
we're going to be starting our recitation today,
this is how the verse is going to
start, and then when you continue with it,
then subhanallah as I was humming the verses
to myself on the way here, because I
like to kind of just see where my
head is, what head space I'm in when
I'm thinking about these verses, subhanallah I was
reciting these verses and thinking about how, you
can take so much from the Qur'an
if you just apply it to the situations
that you go through in life, and when
we read them, I'm going to be explaining
the Qur'an in a very generic way,
I don't take it and apply it to
specific situations, even verses that have asbab nuzul,
I still don't try to apply it to
the specific situation, but rather try and draw
the parallels for everyone to learn from and
to benefit from, and I think that's the
right way to understand the Qur'an, looking
at it from a thematic perspective and understanding
the points and the themes that the Qur
'an is trying to explain, but then when
you go through a specific situation or you're
in a scenario or something's happening, an event
that's occurring, is of high magnitude in your
life and you read the Qur'an, you
find that the verses in the Qur'an
also speak to these little things that you're
going through, and that's to me where the
ajaz of the word of Allah subhanahu wa
ta'ala comes from.
This is how I appreciate the majesty and
the majestic aspect of the Qur'an itself,
is that you read it and you just
look at it generally and there's so much
in it, and then as you go through
life and you're dealt different hands and you
read the same verse that you understood very
clearly in a generic and beneficial manner, and
now you see it through the lens of
your specific experience, and then you find in
these verses even more to learn from, and
that's just how the Qur'an has always
been, and it's why those who accepted it
as the word of Allah subhanahu wa ta
'ala, their guidance, found it to be of
that magnitude and of that level.
And Surah Al-Qalam is talking to us
about what we need to have in terms
of ethics or principles or values, and we've
covered the first three chapters or paragraphs, forgive
me, of Surah Al-Qalam, and the first
one explained to us or gave us what
the standard was going to be, and the
standard was the Prophet ﷺ, وَإِنَّكَ لَعَلَى خُلُقٍ
عَظِيمٍ And then the second chapter or paragraph,
forgive me, gave us the actual behaviors or
the values in the negative terms, meaning telling
us what not to do, what values not
to have in order for us to see
what we should have, and that's how the
Qur'an does a lot of these teachings,
by the way, by going after the negative
to keep the positive much more flexible and
open.
Then the third paragraph was the story of
Ahlul Jannah, which we shared over the course
of the last two weeks, and we went
into the different details, and it's an ethically
driven or value-based story that talks to
us about how what you really inherit in
life are values and principles and ethics, and
that one of the biggest crimes that you
can commit in life is to ruin a
beautiful ethic, to ruin a beautiful value or
a beautiful principle that exists, for you to
ruin it, and that was the sin of
these three young men, is that their father
had begun something beautiful, if there was nothing
beautiful to begin with and they didn't initiate
something of beauty, then that's one problem, but
they inherited a behavior, an ethic, a principle,
a value of beauty, and then they ruined
it, and that's just one of the worst
things that you can do, for you to
be handed something amazing, something that is superior,
and there's just a lot in it for
you and for people around you and it's
hard to achieve, it's not easy to come
at, and then you let it go, and
you let something beautiful go, and Allah subhanahu
wa ta'ala sees that to be something
extremely extremely sinful, it's very horrible, it's worse
than anything else you can do in life,
if you inherit a beautiful ethic and then
you let it go, and that's what these
young men did, and Allah subhanahu wa ta
'ala, I don't want to say punished them,
but he for sure gave them a heavy
wake-up call, he for sure sent them
a slap in the face to see if
they will change their ways.
So the fourth chapter, or paragraph sorry, in
Surah Al-Qalam starts with ayah number 35,
and I'm going to read a little bit
of it with you and we'll try to
make it to the end of this paragraph.
Some scholars look at whatever's left of this
surah to be one paragraph, I tend to
break it down to two, but I'll leave
that judgment inshallah for you as we go
along.
So we start with ayah number 35.
So this paragraph, the paragraph basically is just
the first verse that we read, everything after
it is commentary, and the Qur'an works
in that way sometimes, where the basic, the
ayah that Allah subhanahu wa ta'ala wants
to explain something to you in, He puts
at the beginning, and then everything after it
is just commenting on it.
Commenting in a way of either encouraging you,
discouraging you, showing you the reward, talking about
the punishment, explaining the consequences.
And here He says subhanahu wa ta'ala,
it's a question, it's a rhetorical question, are
we going to treat al-muslimeen, kal-mujrimeen,
are we going to act as if the
Muslim is similar to a criminal?
And this is an important piece, I can't
move on from this without you taking some
time and thinking about it.
What is the opposite of a Muslim in
your mind?
See, this is something that allows you to
really contemplate.
The opposite of a Muslim in your mind
is usually not this word.
Usually the opposite is, afana ja'al al
-muslimeen, kal-kaafireen, right?
This is what's going to come to mind,
because that's the opposite of a Muslim in
our minds.
Not for the purpose of this surah, not
for the purpose of surah al-qalam, it
isn't.
For the purpose of surah al-qalam, Allah
subhanahu wa ta'ala is looking at the
importance of values and principles.
So what's the opposite of a Muslim is
someone who does not follow the values and
principles.
Al-mujrim, we use the word to describe
a criminal, and you always think of someone
who's going to jail or someone who's breaking
the law.
And it is accurate, but what law?
What law is this mujrim breaking in the
surah?
Is it the law of the land, or
is it the law of Allah subhanahu wa
ta'ala?
So when you say al-mujrimeen here, he's
not talking about your day-to-day criminal,
your standard thief or corrupt person who is
trying to evade the taxation and get away
from running red lights.
This is someone who is breaking the law
of Allah subhanahu wa ta'ala.
He's refusing the law of God.
And the law of Allah subhanahu wa ta
'ala, when you think about it, this is
another problem.
This is why this ayah is not clear
to people, they read it and they don't
understand it.
Because we have all these little things that
we don't seem to understand appropriately.
The first one is we think of the
word mujrim, and then we apply that to
a common thief or a common criminal, because
we're looking at the law of the land.
And unfortunately in our lives, we have learned
to be impressed by some of the criminals.
Robin Hood is a big deal.
We look at people, we can holify or
sanctify criminals sometimes in our minds.
First of all, he's not talking about someone
who's breaking the law of a king or
the law of a corrupt government.
He's talking about a criminal, a mujrim, as
in someone who's breaking the law of Allah
subhanahu wa ta'ala.
That's number one.
Number two, is what is the law of
Allah subhanahu wa ta'ala that this mujrim
is breaking, because the word mujrim is important.
If you start thinking again about aspects of
fiqh, like you start thinking about someone who
is not praying appropriately, or someone who is
doing gheer, no, no.
The law of Allah subhanahu wa ta'ala,
before everything, is justice, is righteousness, is incorruptibility,
is honesty, is integrity, is honor.
These are the law of God.
This is what sharia is about.
When you say the word sharia, immediately, in
the mind, a hand is being chopped.
That's all you can think about.
It's happened maybe ten times in the history
of Islam.
Maybe ten times it's happened.
This is not the law of God.
These are hudud.
The concept of hudud and punishments is a
very, very specific part of fiqh that is
left for jurists to actually discuss with judiciary,
consultation, it's a very, very specific concept of
sharia.
The law of Allah subhanahu wa ta'ala
is not that.
The law of Allah subhanahu wa ta'ala
is embedded in the concepts of righteousness, of
justice, of equality, of freedom, of freedom of
religion, and freedom of thought, and freedom of
wealth.
What is Islam here to protect?
Islam is to protect your life, so that
you live freely.
It's here to protect your ird, so that
you have integrity, and people aren't walking all
over you, and mistreating you, and taking away
your honor, your aql, your sobriety, your ability
to think freely, your ird, the ability to
believe whatever you want to believe, you're a
man for you to have what you have,
and no one can come and take it
away from you.
This is what Islam is.
This is what the law of Allah subhanahu
wa ta'ala is about.
It's about preserving these rights.
Now think of all that, think of the
word mujrimeen, that's what mujrimeen is.
The opposite of that.
Someone who does not have these values, does
not respect the law of Allah, does not
respect the law of justice, and equality, and
righteousness, and freedom, doesn't respect that.
So yes, the opposite of a mujrim to
Allah subhanahu wa ta'ala is a Muslim.
That's the opposite.
If you understand what the word mujrim means
in the Qur'an, then yes, the opposite
of a mujrim is a Muslim, and the
opposite of a Muslim is a mujrim, because
what defines a Muslim?
Again, if we're looking at it in the
wrong lens, we're just looking for a word
that's being uttered, just a phrase that's being
said.
No.
In Surah Al-Qalam, Allah subhanahu wa ta
'ala is looking at the concept of Muslim
a little bit larger than that.
Not just the word that's being uttered.
Allah subhanahu wa ta'ala is looking at
the Muslim as someone who carries a certain
set of values.
The values that he talked about earlier.
He talked about these ones, don't be like
that.
So a Muslim is someone who does not
carry that stuff.
So the opposite of a Muslim is going
to be a mujrim.
Within the context of Surah Al-Qalam, it
makes sense, but this is how Allah subhanahu
wa ta'ala sees it.
He sees a Muslim being in contrast of
a mujrim.
Of someone who has no respect for the
law that he put here, subhanahu wa ta
'ala.
He has no respect to the set of
values and principles that Allah subhanahu wa ta
'ala has made sacred.
He made them sacred, subhanahu wa ta'ala.
Isn't that what the Prophet alayhi salatu wasalam
told us?
Isn't that what he said before he left,
before he passed away?
When he gave that famous, famous sermon.
He stood on Jabal al-Rahma in Arafah
and then he stood again on the day
of Nahar in Mecca and he gave the
same khutbah three or four, some sahaba say
maybe six times he gave the same khutbah
and he would shake off certain paragraphs and
put in other ones.
But this one, this paragraph he always put
in every single time.
He would stand there and he would ask
them, what day is it today?
And they would all say, he would correct
them and say it's Yawm al-Haram, they
would say Arafah, they would say Yawm al
-Nahar, which is correct but he wanted something
else.
He wanted, it's a sacred day, and what
month is this?
They would say Dhul Hijjah.
He said, nope, it's a sacred month, it's
haram.
Where are we?
Where are we standing on?
It's Mecca.
No, this is a sacred land.
He said, ala inna dimaakum wa amwalakum, alaykum
haram kuhurmati yawmikum hadhaa fee shahrikum hadhaa fee
baladikum hadhaa.
Indeed, the sanctity of people's lives and wealth
is sacred to you as the level of
sanctity, the level of holiness and sacredness that
all of these, that the person beside you
carries towards you.
I sit beside someone, this person is sacred
to me, I do not harm them physically,
I don't harm them, harm their wealth, I
don't, no harm from me, why?
Because they're more sacred to me than the
sanctity of a hajj with the Prophet alayhis
salaatu wasalam on the day of Arafah in
the month of Dhul Hijjah standing on, in
Mecca.
This is what he taught us, that's, that's
what Islam starts, that's where Islam begins, that
is the first building brick of our deen.
Always go back to what Islam is built
upon, this is the first building brick of
our deen, of the sanctity of human life
and the sanctity of people's well-being.
That's why the opposite of a Muslim is
a mujrim, someone who does not see that,
someone who does not see that, someone who
is willing to take people's lives, in the
hundreds or the thousands, spill as much blood
as needed to make sure they, that they
do well, they get what they want.
No interest in the well-being of other
human beings, that's a mujrim.
A Muslim cannot be that, this ayah is
saying you can't be a Muslim and a
mujrim at the same time, you have to
choose a lane, either you're a Muslim or
you're a mujrim, can't be both, can't be
both, it's hard to comprehend that, it really
is, but that's how Allah Subh'anaHu Wa
Ta-A'la is going to treat you
at Yawmul Qiyamah.
You come to him as a mujrim, you
come to him as someone who did not
value the law of Allah Subh'anaHu Wa
Ta-A'la, did not respect it, did
not live by it, did not see the
importance of, of righteousness, of justice, of equality,
of people's rights, and you're coming and claiming
Islam, by what, how could you?
How could someone come and claim Islam that
way?
It's not for me to judge, I can't
judge them myself, but Allah Subh'anaHu Wa
Ta-A'la will.
How can they come to him and claim
that they believed and they accepted and that
they gave the shahadah and they lived by
it when they, when they are mujrimin, no,
no, no, he's asking it rhetorically Subh'anaHu
Wa Ta-A'la, it's a rhetorical question,
there's a little bit of, of mockery happening
here, what, you thought we're going to make
muslim, treat muslimin like mujrimin, no they're not
the same.
After a verse, after a story, this ayah
by the way, after a story where three
young men decided to withhold, withhold some of
their, of their orchards, goods, right, that's what
they did, they decided they didn't want to
give the poor people some of the fruit
from their orchard, so Allah Subh'anaHu Wa
Ta-A'la burnt it down to the
ground, taught them a very harsh lesson, and
then said what, as if he's saying, after
he told the story, you're standing there with
your eyes popped out, why, why would you
do that, why did you burn it down
to the ground, it's like you're sitting there
listening to Allah Subh'anaHu Wa Ta-A
'la tell the story and you are absolutely
shocked by, what did they do, they just
didn't want to give away their wealth, why
would you burn it down to the ground
like that for them, so Allah Subh'anaHu
Wa Ta-A'la, as if he's saying
what, you thought I was going to treat
the muslim like a mujrim, you think they're
equal, you think muslimin and mujrimin are the
same, why are you shocked, why does this
bother you, why is the fact that I
burnt it down to the ground bothering you,
I don't treat the muslimin like the mujrimin,
or the mujrimin like the muslimin, they're not
equal to me, and a mujrimin is going
to be punished, even if it takes a
little bit of time, he's going to be
punished, they're always going to be punished, it
never, it's just a matter of time, right,
sometimes, the problem is that we don't have
a lot of time as individuals, right, we
don't have a lot of time, so we're
hasty, we're in a rush, we're in a
rush because we don't have time, we don't
have enough of it, so we're in a
rush, we want things to be done quickly,
they get done, these don't get done on
your schedule, these don't happen based on when
you want it, you wanted it within a
couple of days, or weeks, or months, it
wasn't destined to happen like that, it does,
which is why we have these stories in
the Quran, when Allah Subh'anaHu Wa Ta
-A'la breaks that law, breaks the norm
and something happens really quickly, he tells a
story of it, because usually what would happen
to these three individuals is that Allah Subh
'anaHu Wa Ta-A'la, they're mujrimin, how
are they mujrimin, they are breaking his law,
the law of generosity, of taking care of
the needy, that's his law Subh'anaHu Wa
Ta-A'la, they broke the law, they're
mujrimin, they are worthy of punishment, how does
this usually play out, take the wealth, take
the wealth, take it, eat, eat and drink,
and watch how I will ruin your families,
and ruin your life, and take you away
from Allah Subh'anaHu Wa Ta-A'la
so far away, that you will have nothing
to do with me at all, and then
you'll find yourself in Jahannam, that's how this
will usually play out, but for these three
lucky individuals, Allah Subh'anaHu Wa Ta-A
'la burnt their orchard to the ground, waking
them up, that they have to make a
different decision, they have to make a different
decision, they have to do something differently, and
they did, that's why at the end of
it, they performed the full tawbah, وَيَا وَيْلَنَا
إِنَّا كُنَّا طَاغِينَ عَسَىٰ رَبُّنَا يُبْدِلَنَا خَيْرًا مِّنْهَا
and then they said it, إِنَّا إِلَىٰ رَبِّنَا
رَغِبُونَا what we want, what we want inside,
is what Allah Subh'anaHu Wa Ta-A
'la has waiting for us Yawmul Qiyamah, he
told you, كَذَٰرِكَ الْعَذَابِ that's how عذاب is,
that's how I punish, وَلَا عَذَابُ الْآخِرَةِ أَكْبَرُ
but the punishment Yawmul Qiyamah is worse, I
punish them in dunya I'm sure that those
young men at the moment when they saw
their orchard burnt to the ground, they thought
that was the worst thing that ever happened
to them, it wasn't it was the best
thing that ever happened to them, the worst
thing would have been let, you're a mujrim,
go, رُوح get lost in your crookedness, in
your corruption, get lost in your wealth and
I will drive you farther and farther away
from me, you and your children to the
point where Yawmul Qiyamah you'll come and you'll
have nothing waiting for you or I can
do this, and then they wake up and
then they turn to Allah Subh'anaHu Wa
Ta-A'la and then إِنَّ لِلْمُتَّقِينَ عِنْدَ
رَبِّهِمْ جَنَّاتِ النَّعِيمِ what do you want?
it's hard to say it, right?
but what would you want Allah Subh'anaHu
Wa Ta-A'la to do for you?
if you were in their position yeah, it's
hard, I don't blame you, you don't have
to answer because it's impossible to say it
but yeah, I want Allah Subh'anaHu Wa
Ta-A'la to make sure that I
make it I make it to where I
want to go Yawmul Qiyamah, not here in
dunya that's why when people are in shock,
why this happened أَفَنَا جَعَلُوا الْمُسْلِمِينَكَ الْمُجْرِمِينَ they're
not the same, not the same, I'm not
going to treat them the same they're going
to be different, of course a Muslim is
one thing, a Mujrim is something else they're
never equal, so remember that when you say
لا إله إلا الله محمد رسول الله you
are embracing a set of values, you're taking
a set of ethics you're living by them,
you're carrying them with you where you go
you don't shed blood, you don't cause harm
you don't take something that's not yours you
don't mistreat people, you don't accept injustice you
don't accept oppression, you don't accept transgression you
don't initiate it yourself, that's what it means
to be Muslim that's what it means but
I thought Islam was, yes, and then in
addition to that you're going to pray and
you're going to fast and you're going to
perform your Zakah and you're going to, all
these things you'll do as well, for sure
but this is the beginning of it and
the opposite of someone who's carrying these values
in life is a Mujrim is the one
who breaks Allah's law is a criminal in
the eyes of Allah سبحانه وتعالى and they
are not in any way equal and that
was, that's the ayah, that's the anchor verse
within this paragraph this anchor verse that if
you're reading the Qur'an appropriately and you're
thinking about the verse it has to tickle
your intellect a little bit because he compared
between two things that usually you don't compare
between usually it's Muslimin and Kafirin that's what
we're used to and that's very appropriate but
not in Surah Al-Qalam Surah Al-Qalam
he compared between two other things reminding you
of what it means to be Muslim to
begin with reminding you that it's not just
about the articles of faith of accepting Allah
and His Mala'ik and Kutubur Rasul great,
but there's something else here that you have
to embrace as well if you don't embrace
then it's not going to work for you
that's why the verses continue مَالَكُمْ What's wrong
with you?
كَيْفَ تَحْكُمُونَ How do you give your judgment?
Based on what are you judging anything?
كَيْفَ تَحْكُمُونَ Explain to us Allah سبحانه وتعالى
explain How do you make judgment?
How is it that you think a Muslim
can be a Mujrim?
or a Mujrim can be a Muslim?
and that they are somehow equal and that
we're going to treat them the same that
someone can come and pray in the first
Saf and have a half a meter Lihya
and put a nice big Imam and can
stand there and read Qur'an with a
beautiful voice and then go and oppress someone
or go and stand by an oppressor or
go and accept bloodshed or go and cheat
someone or go lie to people or harm
them or mistreat them you think this is
acceptable?
Never!
It will never be acceptable They are not
the same thing and they will not be
treated the same way and they will never
be seen like that by Allah سبحانه وتعالى
مَلَكُمْ What's wrong with you?
كَيْفَ تَحْكُمُونَ How do you make these judgments?
and then the ayat get a little bit
more personal أَمْ لَكُمْ كِتَابٌ فِيهِ تَدْرُسُونَ إِنَّ
لَكُمْ فِيهِ لَمَا تَخَيَّرُونَ or is it that
you have a book أَمْ لَكُمْ كِتَابٌ or
is it that you have a book فِيهِ
تَدْرُسُونَ that you can get whatever you want
whenever you want it that you get to
choose what values which values to keep and
which values to shun and you get to
make the actual judgment of what is good
and what is right تَخَيَّرُونَ is from اختيار
تَخَيَّرُونَ is from what you like what you
prefer what you choose Do you have a
book?
A divine book where you study in it
that you can be whatever you want to
be you can choose whatever you want and
you're still going to be fine يوم القيامة
These verses, if they don't make us scared
then you're not understanding them If these verses
don't make you shiver as a Muslim as
a Muslim, not even as a Muslim then
you haven't understood them Because Allah subhanahu wa
ta'ala is saying you're Muslim and you're
breaking my law you're breaking my law and
you're Muslim and you think that's okay What's
wrong with you?
How are you making your judgment?
But you have a book aside from this,
another book that I sent where you're reading
in it that you can do whatever you
want and you're going to still make it
يوم القيامة Where does it say that in
the Quran?
Where does the Quran say that?
Go, live however you want Just utter the
words and you're fine Show me where it
says that in the Quran I dare you
Show me in the Quran where it says
in any of the verses that you can
afford to feel completely comfortable that you're going
to be fine Just say the words and
you'll be fine Nowhere in the Quran, nowhere
in the Quran will you find that You
will find in the Prophet's traditions certain hadiths
that are taken out of context that are
taken out of context of what he was
trying to do for people Used to namas
Used as tranquilizers In the vein Just need
the hadith so I don't have to think
anymore I don't have to worry I don't
have to actually change anything I don't have
to actually take a look at myself and
assess my actions and my values خلاص, I'm
Muslim, I said the words, I'm good أم
لكم كتاب فيه تدرسون إِنَّ لَكُم فِيه لَمَا
تَخَيَّرُون That's what?
No أَمْ لَكُمْ أَيْمَانٌ عَلَيْنَا بَالِغَةٌ إِلَى يَوْمِ
الْقِيَامَةِ Or did Allah Subh'anaHu Wa Ta
-A'la give you his oath?
أَيْمَانٌ is the plural of يَمِين As in
an oath or a pledge Or do you
have with you documentation that Allah gives you
his oath?
His word بَالِغَةٌ إِلَى يَوْمِ الْقِيَامَةِ An oath
that will take you to the day of
judgment That on that day إِنَّ لَكُمْ لَمَا
تَحْكُمُون You will get whatever you want You
have that?
Does Allah Subh'anaHu Wa Ta-A'la
Do you have evidence where Allah Subh'anaHu
Wa Ta-A'la Promised you that يَوْمِ
الْقِيَامَةِ You come and everything will work Exactly
the way you want it to work?
No?
Then what are you doing?
What are you doing?
If you don't have any of these things
That first question is the problem أَفَنَجْعَلُ الْمُسْلِمِينَ
كَالْمُجْرِمِينَ You want us to equate the Muslim
and the Mujrim?
Never Never They are not You can't be
both See This ayah is putting Muslim and
Mujrim As two opposites In Arabic they say
وَبِضِدِّهَا تَتَمَايَزُ الْأَشِيَاءُ You only know something by
knowing its opposite That's the only way you
can figure something out The reason that sweet
is something Is a word Is because they're
sour The reason that life is something Is
because there's death If you remove the opposite
There's no way to You can't use the
word You have a rock Can you say
this rock is alive?
Or is dead?
No Because this concept doesn't exist There's no
opposite for it So the idea can't be
applied to it Because you need opposites for
everything So he's putting سُبْحَانَهُ وَ تَعَالَى Muslim
and Mujrim as two opposites Either you're this
Or you're that I can't be both?
No you can't No you can't You can't
claim Islam And then go and break his
law سُبْحَانَهُ وَ تَعَالَى And mistreat No you
can't We saw that yesterday and today didn't
we?
See how criminals end Takes a bit of
time What goes around comes around Takes a
bit of time But what goes around comes
around It just takes a long time Took
54 years that's all And because we don't
live very long For us that's a long
time But in the bigger picture of it
all Is it long?
Is 54 years a long time?
Is 14 years a long time?
75 years a long time?
Is 100 a long time?
Just the pity is on us The pity
is on us Because we live such a
short life We live short lives And sometimes
you don't get to see Sometimes you do
Sometimes Allah subhanahu wa ta'ala Shows you
something Just to remind you Of his grace
And remind you of his presence And remind
you of his law And sometimes you don't
get to see it But what you're left
with Is what you did with that time
And what force were you?
What force were you?
In which direction were you pushing things?
On what side of the tracks were you
standing?
With whom were you working?
Who were you helping out?
What was your cause?
That's it It's it It's absolutely it There's
nothing else It's the story of existence There's
nothing else Because you and I cannot force
outcomes We can't force outcomes We try But
we can't force outcomes We can plan it
out really well We can do our best
We can exhaust all the resources We can
use all the data But we can't force
the outcome to happen or not You just
do your best and then If you're not
a Muslim You what?
You cross your fingers Some stupid Right?
Isn't that what you Non-believers Is that
what you do?
I'm crossing my fingers for you Wallahi Wallahi
zikal khair You're crossing your fingers for me
Mashallah That must be so hard Can't imagine
What a sacrifice Crossing your fingers for me
It's ridiculous No Muslims do their best And
then they put their hands And they turn
to their Lord And they ask Him to
accept The little that they have done And
ask Him Ask Him subhanahu wa ta'ala
To allow the little that they have done
To have some fruition And if it doesn't
have fruition For Him to forgive their shortcomings
And accept it anyway That's it That's all
this is And every once in a while
You see it That Muslimin Are never like
Mujrimin And if you're like No they're being
treated the same Then I tell you What's
wrong with you?
How do you judge?
What thought process do you use?
Do you not have Critical thinking skills For
you to see them to be the same?
Or do you have a book That within
it you read That you get to choose
Whatever you want You get to decide What's
good and what's bad And what happens or
not Or do you have an oath A
pledge from God Himself That on the day
of judgment You get to choose Where you're
going to go سَلْهُمْ أَيُّهُمْ بِذَٰلِكَ زَعِيمٌ أَمْ
لَهُمْ شُرَكَاءٌ فَلْيَأْتُوا بِشُرَكَئِهِمْ إِن
كَانُوا صَادِقِينٌ سَلْهُمْ Ask them أَيُّهُمْ بِذَٰلِكَ زَعِيمٌ
Which of them Which of any of these
people Can claim these things?
Can claim that they have Superior judgment تَحْكُمُون
They know what they're saying That they Ask
them Which of them زَعِيم Is someone who
owns something And says Yes, I own this
I claim it I'm the champion of it
Which of them سَلْهُمْ Ask them Which of
them Is the champion of these claims?
Can claim that their judgment is superior Or
that they have a book That tells them
They can do whatever they want Or that
they have Pledges from God Himself That they
can choose Where they're going أَمْ لَهُمْ شُرَكَاءٌ
Not no one أَمْ لَهُمْ شُرَكَاءٌ Or do
they have Do they have associates?
Yeah Do they have associates That told them
Don't worry about it I'll take care of
it For you with God Don't worry Do
what you want خَلَصْ عِنْدِي We love that
Arabs love that by the way We absolutely
worship That we love it I don't know
If brothers and sisters From the other cultures
Have the same thing But honestly This is
something that This is the best thing You
can find Not only do the Arabs Like
to hear it From other people An Arab
will live all his life Just to be
able to say it Like the Arabs Will
get themselves To a higher spot Just so
they can tell someone You come to them
With a problem عِنْدِي I'll take care of
it for you They feel It's nice In
dunya it's totally reasonable In dunya it's reasonable
Because we're equal We're equal Yes I can
be your associate What انتَ وَحدَكَ لَا شَرِيكَ
لَكَ لا You have انتَ لَكَ شُرَكَ You
have people Who are associate to you So
I can be your associate And if someone
came And asked me for help I can
say I'll take care of it He's my
associate Totally No problem at all But then
when it comes to God That doesn't work
So the Arabs didn't like that So they
Humanity Didn't like that So they start making
associates to God Okay You know The big
one seems to have a lot of rules
Give me a couple of associates That are
a little bit more lenient Who take bribes
Who can bring them food and stuff And
polish them out And they'll make They'll give
us They'll let things slide اَمْ لَهُمْ شُرَكَاء
These people have associates with me فَلْيَأْتُوا بِشُرَكَآئِهِمْ
Bring me the associates إِنْ كَانُوا صَلِقِينَ If
you are truthful Because he has no associates
سُبْحَانَهُ وَتَعَالَى See the argument Are you listening
to this This heavy Going after After this
claim What are you doing You think that
a Muslim And a criminal Are ever going
to be the same You think that you
can equate them You think you can get
away With acting like you're a Muslim And
a criminal And then if the answer is
well Then you get this This barrage of
verses That just take you down They just
break you down How dare you How dare
I think that What judgment do I have
What book tells me that What pledge do
I have from him What associate do I
have access to None of that None of
that I have none of this And based
on what Then if I want to know
What goes يوم القيامة And what doesn't go
Then I turn back to him سُبْحَانَهُ وَتَعَالَى
And I ask him It's the Lifelong question
It's the everlasting problem Of how do we
define A good person How do we define
a good person Who defines that Who defines
that This is a big question This is
an existential question Who defines what a good
person is Who gets to say Because I
have this all the time Someone comes and
talks to me about a problem And they
tell me But I'm a good person And
I have How Who told you that Just
out of interest I just want to know
How do you know No I know I
myself I know Oh you're the authority on
who's good and bad سُبْحَانَهُ وَتَعَالَى I've been
spending all my life studying this Apparently you're
the one who makes the decision Who's a
good person Who's not a good person How
do you say that about yourself Based on
what I'm a good person Good person The
whole point of life Is for him to
judge يوم القيامة If you were a good
person Or not You've already made the judgment
You've come to the conclusion That you're a
good person You've given yourself the thumbs up
And now what is it Just extra time
You're sitting on You've been You've substituted out
And you're sitting outside Waiting for your prize
What is this This concept is a problem
But we use these phrases The one who
decides The one who decides Who's a good
person Who's not a good person Is the
almighty سُبْحَانَهُ وَتَعَالَى He says He makes that
judgment You were good or you were not
He tells us If I was a good
person Or I knew So I define Being
a good person Versus not being a good
person Based on his teachings That's how I
define it It's defined By the almighty By
Allah سُبْحَانَهُ وَتَعَالَى He defines it He tells
me If this is If something is good
Or something is bad It comes from him
He's the source of it And that piece
is Difficult Because people They don't necessarily Accept
that Which is why you're Muslim Which is
why This whole Equation for you Is different
Because as a Muslim Not only do you
accept that That is Where you got Your
standard from Who is to say That honesty
Is better than lying Who is to say
that Think about this I'm sorry This may
be philosophical But let's zoom out for a
moment Why is honesty Better than lying Why
Why would I let My enemy Why would
I let Anybody know What I'm actually Thinking
and doing Isn't that Counterproductive for me Isn't
that going to Take away from me My
ability To achieve my goals Because I'm too
I'm too transparent You know exactly What I'm
saying Because I'm always Honest with you You
can predict me I'm predictable to you now
Now you can find a way To put
your To put the stick In my wheels
And you can Flip me over Because I'm
Telling you everything Who said That honesty Is
better than lying Think about this For a
moment We accepted us Maxims as Muslims We
said No no Of course The sadq Is
better Than lying Because the Prophet Drilled it
into our minds When we Lie We immediately
go back But I can tell you There's
a whole set of people On this planet
Who don't agree with that Who don't agree
With being honest And they don't think It's
the best policy And they don't actually Take
on these values And they think Someone like
me Who sees that To be the way
out To be absolutely insane They see someone
Who says this To be I mean What
do you know Miskeen Jahil You're ignorant And
you're naive And that's why You're poor And
you have no money Because you think That
honesty Is a nice thing He makes that
Subhanahu wa ta'ala List He puts the
list Of what is good And what is
bad He defines it So you want to
just Be able You want to be able
To call yourself Good Look at his list
And adhere to it And make sure That
you're hitting Every checkbox And if you're not
Then go back And fix it again And
make sure That you're checking All the boxes
Because he defines That subhanahu wa ta'ala
It's not done yet Allah subhanahu wa ta
'ala With just commenting On that one concept
He's not done We still have A couple
more verses We recite them inshallah يوم يكشف
عن ساق و يدعون إلى السجود فلا يستطيعون
خاشعة أبصارهم ترهقهم ذل وقد
كانوا يدعون إلى السجود وهم سالمون فذرني
ومن يكذب بهذا الحديث سنستدرجهم
من حيث لا يعلمون وأملي
لهم إِنَّ كَيْدِي مَتِينَ أَمْ
تَسْأَلُهُمْ أَجْرًا فَهُمْ مِّن مَغْرَمٍ
مُثْقَلُونَ أَمْ عِنْدَهُمُ الْغَيْبُ
فَهُمْ يَكْتُبُونَ So he gives us Subhanahu wa
ta'ala A snapshot of يوم القيامة And
in the Quran There's no surah That tells
you the story Of يوم القيامة From the
beginning to the end With all the details
All you have Are snapshots That are Scattered
all throughout the Quran So you have to
read the whole thing To get the full
picture And here Subhanahu wa ta'ala After
chastising The intellect that allowed Islam to be
somehow Associated or equated To ijram To criminality
in any form He gives Subhanahu wa ta
'ala A snapshot of that day And he
says يَوْمَ يُكْشَفُ عَنْ سَاقٍ On the day
Where the saq is going to be revealed
Or lifted The veil is going to be
lifted away from it Now I don't want
to get into the Detailed aqa'i discussion
Regarding this verse So I'm going to go
By the interpretation Of the scholars Who understood
this verse In a figurative manner The Arab
would say And this is a very known
thing They would say يَكَشَفَتِ الْحَرْبُ عَنْ سَاقِهَا
That the war has revealed The sword is
shin And the sword saq is shin As
in shin So the Arab would use that
phrase To say that things are getting really
bad Things are very scary That's what they
would use for Now there's two ways to
understand This piece of the verse Either this
is talking about Allah subhanahu wa ta'ala
saq Whatever that means And if it does
have a meaning Then we don't have the
ability To draw analogies to it Because Allah
subhanahu wa ta'ala Is beyond time and
space And we do not equate him To
any of his creations Subhanahu wa ta'ala
And that is a discussion of aqeedah That
I don't want for this session Because it's
just going to derail If you want to
know the answer To these questions Attend the
aqeedah course That I run every May And
that way you'll have The answer for it
And if you don't attend it Then soon
That will be the way You get in
the door If you haven't attended the aqeedah
course We'll send you over To a different
masjid to pray Because we need to understand
We have to agree on certain things In
order for us to understand The Quran appropriately
يَوْمَ يُكْشَفُ عَنْ سَاقِه I'm going to For
the purpose of this study I'm going to
understand it In the form of How the
Arab would use The term Meaning يَوْمَ On
the day يُكْشَفُ عَنْ سَاقِه When things become
very difficult Figure of speech يُكْشَفُ عَنْ سَاقِه
Understand it in the way The Arab would
use it As in the day Where things
become Extremely difficult Where it's extremely The hardship
is beyond What you could even Possibly imagine
And this is referring to A day A
point in يَوْمَ الْقِيَامَةِ Where Allah subha وَجَاءَ
رَبُّكَ وَالْمَلَائِكَةُ صَفَّا صَفَّا Where your lord And
his throne And his angel سُبْحَانَهُ وَتَعَالَى Come
And for the first time The human race
Is able to appreciate The presence of their
lord سُبْحَانَهُ وَتَعَالَى In whatever way that happens
يَوْمَ الْقِيَامَةِ That I cannot even begin To
explain to you Because I don't understand myself
But it's a moment Of great majesty And
it's a moment of Of reverence and fear
And on that day When Allah subha Presents
himself to his servants It is called upon
all those Who are standing there For judgment
All the billions and billions of people They
will be called And commanded To prostrate for
their lord To perform sujood يَوْمَ يُكْشَفُ أَنْسَقْ
وَيُدْعَوْنَا إِلَى السُّجُودِ And they are called upon
To perform prostration To perform sujood فَلَا يَسْتَفُوا
يَعْوُونَ And they can't This is the مُجْرِمِين
The ones who broke that law That sacred
law of God And thought somehow That they
could get away with it Somehow they were
gonna Still be treated like Muslims And gonna
be Making it يَوْمَ الْقِيَامَةِ To where they
wanted to go On that day They will
come to make their Sujood And they can't
In life The higher the head is held
The more status you have The lower the
head is held The less status that you
have يَوْمَ الْقِيَامَةِ Is the day where all
of the rules And the norms are broken
All of the rules And all the norms
Are broken that day On that day The
one whose head is held high Is the
one with the least status That person خَاشِعَةً
أَبْصَارُهُمْ Their eyes You look at their eyes
And you see A sense of humiliation You
see a sense of fear You see a
sense of lack of status تَرْهَقُهُمْ ذِلَّةً They
are smothered with humbleness They are smothered with
low status ذِلَّةً When someone is absolutely humiliated
خَاشِعَةً أَبْصَارُهُمْ Their eyes When you look at
their eyes They are in a state of
fear And of lack of importance And lack
of significance تَرْهَقُهُمْ ذِلَّةً They are smothered by
humiliation وَقَدْ كَانُوا Why?
Because they can't make it to the ground
Everyone else is putting their heads down In
prostration to Allah SWT يقول النبي صلى الله
عليه وسلم قَالْ فَإِذَا أَتَى يَوْمَهَا ذَهَبَ ظَهَرُ
الْفَاسِقِ طَبَقًا وَاحِدًا The back of the فاسق
or the فاجر The مجرم as the verses
say Goes like a piece of granite It
just won't move The vertebrae does not work
anymore You want to make it down Because
everyone is doing sujood And right now you
are the only person with your head up
And this is absolutely humiliating What do you
mean?
Your head is up This is a point
of status for you Everyone's head is down
No يوم القيامة is the opposite Everything is
the opposite يوم القيامة That's why it's a
qari'ah Because it changes everything So they
can't make it to the ground Why?
وَقَدْ كَانُوا يُدْعَوْنَ إِلَى السُّجُودِ وَهُمْ سَالِمُونَ They
were called upon performing prostration وَهُمْ سَالِمُونَ When
they were doing well When they were doing
absolutely fine And they didn't listen They didn't
listen So listen to what he says سُبْحَانَهُ
وَتَعَالَىٰ See the application of these verses These
are by ta'isir of Allah what we
are reciting today There's nothing to do I
did not plan this How would I?
I had no idea Listen to what he
says فَذَرْنِي Leave me Allah subhanahu wa ta
'ala is telling the Prophet ﷺ Leave me
فَذَرْنِي وَمَن يُكَذِّبُ بِهَٰذَا الْحَدِيثِ And the one
who refuses to acknowledge The honesty, truthfulness and
righteousness Of what I have just explained الحديث
What we just talked about What did he
just talk about?
What have you been talking about?
That Muslimin are not mujrimin This is what
he's been talking about That's the hadith That's
what he's been talking about For the last
For those of you who have been putting
up with it for the last 45 minutes
That's what he's been talking about subhanahu wa
ta'ala That a Muslim and a mujrim
are never the same And you cannot They're
opposites and they will never be the same
person And if they are Then there's a
problem with your judgment You're lying You're acting
like you have revelation that says that When
you don't You have a pledge from God
that says that Do you have someone who's
going to intervene for you On the day
of judgement on that?
Does anyone dare to say this?
No No one does Well know that The
mujrim is going to come At a point
of actual difficulty He'll be called to perform
sujood And then he can't go And then
he'll be humiliated truly Because he was called
to do this in dunya He didn't do
it So Allah says Leave me Leave me
And the one who refuses to accept this
concept This discussion The one who refuses this
hadith Leave me with him Don't worry سَنَسْتَدْرِجُهُمْ
We're going to lure them slowly Slowly مِنْ
حَيْثُ لَا يَعْلَمُونَ From an angle that they
didn't think about They are going to be
lured in In a way that they did
not imagine They did not have the ability
to imagine They're just going to find themselves
Huh?
This sound familiar to you?
Is it not familiar?
فَذَرْنِي This is what Allah says This is
what we're reciting today فَذَرْنِي وَمَن يُكَذِّبُ بِهَذَا
الْحَدِيثِ Leave me Leave me with the one
who refuses this Who knows it's the truth
and says no anyways Leave me with them
We'll take care of them We'll lure them
From an angle that they never thought was
even possible وَأُمْلِي لَهُمْ And I will delay
it for them I will give them time
You want 50 years?
Here's 50 years Here's 54 years Go ahead
Here's 14 years Go ahead Take your time
وَأُمْلِي لَهُمْ إِنَّ كَيْدِي مَتِينٌ Indeed, my plotting
is thick My plotting is thick إِنَّ كَيْدِي
مَتِينٌ This is what he's being told عليه
الصلاة والسلام Are you worried about them?
Are you worried about the مجرم?
Don't worry about the مجرم Worry about being
one Worry about being one Worry about supporting
one Don't worry about one Don't worry about
them Why?
ذَرْنِي Leave me Allah سبحانه وتعالى tells you
Leave me with them I'll take care of
them Do your job, but don't worry Don't
worry I'll take care of them I will
lure them in مِنْ حَيْثُ لَا يَعْلَمُ سَنَسْتَدْرِجُ
استدراج is where you walk down a path
Slowly You don't know where you're You think
you're going in the right direction You're not
noticing that you're actually taking steps Because it's
so slow When things are slow You don't
really notice the changes Because it's so slow
They're going to slowly be lured in a
direction That they never even thought of They
didn't have the ability to protect themselves from
Because they didn't imagine وَأُمْلِي لَهُمْ And I'm
going to give them time الْإِمْلَاء I'm going
to give them time Take your time Do
your thing Make sure that you make enough
mistakes So that يوم القيامة You come and
you find nothing سبحان الله العظيم How else
is someone going to be punished يوم القيامة
Aside from being given every chance And they
don't take it يَحِقُّ الْحَقُّ عَلَيْهِ So that
righteousness is going to be served On the
Day of Judgment وَأُمْلِي لَهُمْ Indeed, my plot
is thick إِنَّ كَيْدِي مَتِين مَتِين سبحان الله
We read these verses But I'm not sure
we necessarily I'm not sure how much we
take from them I'm not sure if we
truly, truly believe them or not We've been
given a chance To renew our faith in
what Allah says This is a chance for
you as a Muslim Who maybe has not
been able to To renew your faith in
things To renew your faith that when Allah
wants to take someone When Allah wants to
punish someone, He will And that a مُجْلِم
That the criminal will not be left alone
The criminal will be brought to justice It's
just a matter of time Just time They
have a little bit of time Don't be
sad about time You don't understand time Neither
do I You don't have a lot of
it anyways فَأُمْلِي لَهُمْ And I give them
time إِنَّ كَيْدِي مَتِين أَمْ تَسْأَلُهُمْ أَجْرًا فَهُمْ
مِّن مَغْرَمٍ مُثْقَلُونَ Or what is it that
you're doing?
يا رسول الله صلى الله عليه وسلم This
is where the last chapter begins The last
chapter of this surah begins with أَمْ تَسْأَلُهُمْ
أَجْرًا Where Allah subhanahu wa ta'ala takes
the questioning From the مُجْلِم And turns the
questioning to the Prophet صلى الله عليه وسلم
At the end of this verse He is
the ethical standard for us as Muslims Always
has been and always will be صلى الله
عليه وسلم Since he's the ethical standard And
he's the source of our values صلى الله
عليه وسلم We hold ourselves to his character
Allah subhanahu wa ta'ala at the end
of this surah Asks him some questions He
says أَمْ تَسْأَلُهُمْ أَجْرًا Are you asking them
for money?
Is that why they don't want to believe
in you?
Are they refusing your faith Because you're asking
أَجْر Do you want money for this?
فَهُمْ مِن مَغْرَمٍ مُثْقَلُونَ And they are in
a state of heavy debt المغرم is debt
مثقلون is when you are burdened by it
مثقلون is when you are burdened by something
المثقل is someone who is burdened فَهُمْ مِن
مَغْرَمٍ Someone who is burdened by مغرم By
debt So the question is Why aren't they
listening to you Ya Rasulallah?
Is it because تَسْأَلُهُمْ أَجْرًا Because you're asking
them for wealth And they are burdened by
the weight Of the debt that they are
carrying So they can't afford to pay you
For what it is that you're offering them
أَمْ عِنْدَهُمُ الْغَيْبُ فَهُمْ يَكْتِبُونَ Or do they
have revelation?
Or do they have access to غَيْب And
they are writing down All the information of
غَيْب that they have And the rhetorical questions
that both answers are no Both rhetorical questions
أَمْ تَسْأَلُهُمْ أَجْرًا No I always have to
stop at this one here And say something
You'll find this verse repeated in the Qur
'an Multiple times Where Allah subhanahu wa ta
'ala Tells us what the Prophets are saying
to their people لا أَسْأَلُكُمْ عَلَيْهِ مَالًا لا
أَسْأَلُكُمْ عَلَيْهِ أَجْرًا Where someone who is going
to do something For the sake of Allah
subhanahu wa ta'ala Is not asking for
anything in return This sacred relationship between The
preacher and the congregation Between the scholar and
the congregation Between the خطيب and the congregation
Between this sacred relationship That the Prophets a
.s. began Is based on the fact that
there is no أَجْر Involved in this There's
no money involved in this It's not based
on money It's based on أَجْر That is
happening يوم القيامة It's based on that I
do what I do Because that's what I'm
obligated to do And you do what you
do Because you're obligated to do that too
Because we're both carrying an equal obligation It's
just manifesting itself in different ways That's all
It just manifests itself in different ways We
don't all have to do the exact same
job It would be impossible If we were
all doctors Then the world wouldn't work If
we're all engineers Or all lawyers Or all
teachers Or all shuyukh It doesn't work If
we're all zu'ma If everyone's a leader There's
no who's going to follow It doesn't work
Everyone's going to participate We're not going to
do the exact same thing But the obligation
is equal It's an equal obligation And this
sacred relationship that existed Between prophets and their
followers Between the scholars of the early times
Of the Salaf And their congregation Was that,
that did not have money involved in it
It did not have anything that ruined the
sanctity of it And we're living at a
time today Where it's a little bit different
And it's not the same anymore And I
don't know if that's one of the reasons
That all of the teachers that I learned
from All of my shuyukh Were either pharmacists
Physicians Accountants Or engineers Or they owned a
business One of our teachers Sheikh Al Nahas
He had He literally They had He had
the biggest Market Or place Business for selling
copper They sold copper If you went into
the shop You wouldn't know he was a
sheikh Because he was absolutely covered in The
filth of the metal So Salah came He
made wudu He walked in He wore the
jubbah Put the imam And now he's our
teacher And he's like You know how Superman
walks into the booth And came out That's
how he used to do He used to
leave his shop He looked If you saw
him on the road You probably wouldn't even
Give salams You wouldn't even Sure if this
person's asking for money And then he would
walk into the masjid After wudu Wear his
jubbah Put his imam Now he's one of
the biggest scholars of fiqh Shafi'i in
the world They didn't ask for any money
Never I don't have a teacher That taught
me anything That I remember Anything that I
remember That has any value to it That
was ever paid For anything that he ever
did Ever And to me I have to
be honest That's probably one of the reasons
Is that the relationship That we had I'll
tell the story My dad probably doesn't like
When I finished my ijazah with my teacher
He did it at my house He came
to the He came to the To the
village To our village So he came And
with him Was a couple of the shuyukh
And it was a final It was 2001
or 2002 Something like that And he came
to our house And I recited Like the
end of the ijazah And of course He
made dua and everything And at the end
of that The shuyukh They had lunch with
us And they went And they ate It
was very nice A beautiful day At the
end of it My father wanted to Gift
my shuyukh something Which is very reasonable This
man put up with me For two years
So my father's thinking He deserves money You
put up with my son For two years
I need to pay you for something I
have to compensate you For having seen his
face Every week for two years You totally
deserve A little bit of money So he
thought of a gift So he came to
give the shuyukh Wallahi the shuyukh Was going
to Take the ijazah away from me He
was going to Take the ijazah away He
almost left And he upset He got very
offended And we had to spend Like a
good amount of time Apologizing Because he didn't
understand To him this was like What are
you doing?
Money?
Not even No no It's just as a
gift He didn't speak to me For a
month Because to them This is something That's
absolutely unacceptable Absolutely not Not okay I believe
That we've tainted The relationship Between the scholar
And the congregation A little bit With how
we run Our masajid And how we run
Our islamic institutions I truly believe this And
I've been talking About this for a long
time I believe we've ruined it When we've
made The imam position A hired position A
hired position And we pay them money And
we pay them And we treat them Like
an employee And we have a board Of
7-8 people Who hold them Accountable for
stuff That doesn't sit properly with me It
doesn't It doesn't mean That any scholar Or
any preacher Or any imam Or any teacher
Should walk around Unaccountable Going around With no
accountability And no one to answer to Of
course not That's insane That's a bad recipe
For anything But when When the concept Of
islamic leadership And islamic teaching And scholarship And
ilm And quran Is somehow attached In any
form or manner With some monetary value to
it Right It takes something away from it
Takes something away from it And if you
don't believe me Go back and study The
lives of the scholars In the early ages
Like study the life Of Abu Hanifa And
Imam Malik And Imam Al-Shafi'i Imam
Ahmed And study all the scholars Who are
famous Who wrote the great books That we
know today That we hold The ones that
we hold In high See if any of
them If any of them Were Any paid
employees In any institution Of any sort And
you'll find That they lived A life Where
they completely Separated Between what they did For
the sake of Allah And they did it
For the sake of their ummah And their
community And what they did To take care
of themselves Financially Very different things I understand
That what I'm saying right now May not
be Any attractive Or something That everyone agrees
to I get it But I'm challenging The
idea In order for us To maybe have
The hope At one point In the future
To change things around I believe That the
future Of our ummah Is going to be
Ulema and scholars And imma That are going
to be Raised and taught And educated And
bred Within masajid And they're going to have
Degrees that are going to Allow them to
make Their own livings They're going to be
Doctors and physicists And pharmacists And lawyers And
engineers And teachers And they're going to have
Islamic knowledge Because they did A parallel learning
In their lifetime This is What I see
The future to be And then our masajid
Are run By people who are Truly role
models For the generation That's going to come
After them And that's how Our ummah will
change again And that's how We will go
back To what we once were We have
to go back To that again You don't
need To stop your life To become Knowledgeable
In Islamic law You don't have to Put
the brakes On your life No you can
Make your living You can Have something That
you can Take care of You become A
scholar Who's not independent In this thought process
Can't say anything of worth If I'm scared
If they're paying me If I If I
was working here And they paid me Right
And I wanted to say something That I
believe to be the truth I have to
run it By Muhammad first Because Muhammad Is
writing the check Ah Muhammad Can I say
this Imagine If that was his case Then
khalas It's not me Just go to him
Right He'd be Don't ask me questions Ask
him Ask him if it's okay For me
to say this That's what That's what it
turns into It turns into that Wallahi whether
you like it or not It turns into
that If at any point I'm thinking in
the back of my mind If I say
this I lose my My livelihood I can't
take care of my children I'm going to
step back And if I think that Then
I'm I am of no use to you
I am of no use If I can't
make An independent decision Based on what I
have learned And what I know of the
dean Then I am completely useless As a
speaker Don't talk to me Go to the
one Who's carrying the Who writes the checks
And that's the person Who'll fix your problem
That's the person Who'll get you the fatwa
That's the person Who'll get you the time
That you're looking for Or the focus That
you're looking for That wasn't like that Imam
Ahmed specifically By the way Just This is
like a side note Imam Ahmed didn't have
A An actual Like he didn't have a
profession Imam Ahmed specifically Didn't have a profession
He spent all of his life Trying to
get Traveling Gathering hadith He was He dedicated
his life Not just to fiqh But also
to the hadith Of the prophet So he
didn't have a profession But he refused to
take A salary Or money from anyone And
what he did This is what you find
In the books of the Hanabilah You can
go and read Imam Ahmed The way he
lived The way he made a living Is
that he and his family Would go after
They harvested wheat And pick up whatever was
left And sell it Back then They didn't
have These big machines That you know Kept
all the wheat So when you harvested wheat
A lot would fall off Now the farmers
Don't want it all there They want the
land cleaned up So he would go And
that's what he would do He did that
for a living He did that for a
living Refusing to take a salary From anyone
So that his opinion Would continue to be
And that's why When they came and told
him You have to say Quran is this
He said nope He said it He had
no problem Because he had They weren't paying
him He was not taking anything from them
So he held his independence And he saved
The independence of Muslim scholars With his mawqith
by the way And we have yet again
Tarnished it We've tarnished it again today Which
is why we struggle I'll end with that
We'll continue insha'Allah In surah al-qalam
next week Subhanallah wa bihamdik La ilaha illa
allah We'll go for Salat al-Isha insha
'Allah Al-Fatiha