Ali Albarghouthi – The Disease and the Cure #42 Do We Really Respect Allah
AI: Summary ©
The importance of worshiping someone and creating deeds is emphasized in Islam, including the confusion surrounding Islam's actions and behavior. The negative beliefs and practices of the century before Islam, including the belief that evil behavior is not a reflection of Islam but rather a consequence of human actions, are emphasized. The importance of sh codes and avoiding mistakes is emphasized, as it can be seen as a result of a belief. It is also important to avoid confusion and misunderstandings between Muslims and Muslims, and to be wary of false accusations and double-standing. The segment concludes with a suggestion to remind viewers to address a question next week.
AI: Summary ©
In the name of Allah and praise be
to Allah and peace and blessings be upon
the Messenger of Allah and his family and
companions.
O Allah, teach us what benefits us and
benefit us with what You have taught us
and increase us in knowledge, O Lord of
the worlds.
O Allah, help us to remember You and
thank You for Your good worship.
Now, Ibn al-Qayyim, may Allah have mercy
on him, Allah, if you remember, He had
posed questions and He had started to answer
that question by introducing what shirk is.
The question was about why are the major
sins major?
And in particular, he's answering the question about
shirk itself.
Why is shirk such a reprehensible, unforgivable sin?
So, he's answering both of these questions.
So, remember we've talked about the types of
shirk and the last thing we talked about
was shirk in intentions and shirk in speech
and shirk in actions.
So, after explaining all of this, he goes
back and he said, If you understand this
introduction, you'll begin to understand the answer to
the question that he had posed.
The question about the gravity of sins and
why they are grave and about the unforgivability
of shirk.
So, here he's going to kind of dive
into the problem of shirk, its essence, why
it's a problem and also from that he
will delve into sins as well.
And I think the theme, inshallah, we'll see
how much we can cover today, but the
theme is about esteeming Allah and how the
mushrik, the polytheist compromises the veneration and the
esteem of Allah while claiming at the same
time that he's venerating Allah as we will
see.
So, kind of this is the essence and
the foundation of what Ibn al-Qayyim is
trying to state and affirm.
So, he says, if you understand all that
we've mentioned so far, you'll understand or begin
to understand the answer.
He says, the reality of shirk, the basis
of shirk is what?
It is for a person to try to
resemble and be like the creator or you
make somebody else like the creator.
This is what he calls tashbih.
So, you elevate yourself to the state of
the creator or you elevate someone to the
state of the creator.
You give him his qualities or what is
exclusive of the creator, you give it to
a created being.
He says, that's the essence of shirk.
And he's going to give examples for us
to understand.
He says, this is really the tashbih.
When you start to equate the uncreated to
the created, the creator to what he created.
He says, that's really what tashbih is.
He says, it's not affirming the attributes of
perfection which Allah had confirmed for himself and
the Prophet ﷺ had confirmed for him.
So, he says, the one who has an
unbrooded heart switched all of this on its
head.
And he made tawheed tashbih.
He made the tawheed of Allah ﷻ which
is what Allah had revealed in the Qur
'an and the sunnah, the pure tawheed.
He says, no, this is resemblance, this is
tashbih, this is wrong.
And he had made his tashbih as an
elevation and veneration of Allah ﷻ.
So, what does this mean?
Because when he's going to proceed, he'll unpack
all of this.
But what does this mean?
It means that if someone said, for instance,
that Allah ﷻ speaks.
You say, well, where do you find this?
Well, of course, the Qur'an is filled
with Allah ﷻ describing speech to himself that
he said, he will say.
The Prophet ﷺ in the sunnah, he said
that Allah will talk to you and you'll
talk to Allah ﷻ.
This is speech.
So, he said, this is an attribute of
perfection.
Sifatu kamal.
You'll find in the Qur'an, you'll find
in the sunnah.
So, someone who is misguided will look at
that and say what?
Well, humans speak, right?
Then the divine cannot speak.
Because if Allah speaks, then he is like
human beings who speak.
Then Allah cannot speak.
And that is veneration.
Of course, it's all philosophical.
This is veneration.
So, they made the tawheed.
They took this attribute of perfection and they
made it into an attribute of imperfection.
They say, no, Allah cannot speak.
And then they look at what Allah ﷻ
should be exalted above and they ascribe to
Him.
Like, and he'll mention an example of, we
can't reach Allah directly.
We need to talk to someone in the
middle.
We need mediators, middlemen.
So, they're saying, that is what?
Veneration.
He says, no, that's not veneration, that's imperfection.
Where you say that Allah needs people to
intervene so that He could be merciful.
So, He could hear you.
So that He will listen to your appeal.
He says, He's not like earthly monarchs and
kings.
He doesn't need that.
He's aware of everything.
And His rahmah is greater than the rahmah
of His creation.
Why would He need anybody to intervene on
your behalf?
So, this is a aqeedah, a theological argument.
It could be delicate for some people.
But He's trying to make you understand, how
do people step into shirk by making people
like Allah ﷻ.
We get that?
Making people like Allah, is this how people
step into shirk?
He says, فَالْمُشْرِكُ مُشَبِّهٌ لِلْمَخْلُوقِ He says, the
mushrik makes the created people like Allah ﷻ,
the creator in what is exclusive to Allah.
Like for instance, and He will mention this
word, خَصَائِصُ الْإِلَٰهِيَةِ What is exclusively divine.
Or they exclusively belong to the one who
deserves to be worshipped alone.
Allah عز و جل.
So, what is exclusive to Allah, He says.
Okay.
So something is exclusive to Allah.
He says, He is exclusive by being the
sovereign who can give and deny, benefit and
harm.
And because of this, you call on Him.
سُبْحَانَهُ وَ تَعَالَى And you fear Him.
And you hope from Him.
And you rely on Him.
When you direct this to a created being,
then you made Him like Allah عز و
جل.
So, if someone asks you, why do you
pray to anyone?
Why do you pray to Allah عز و
جل?
What's the answer?
Because He can give me, right?
And He can bless me.
And He can protect me.
Or He can deny me.
Right?
So, I hope from Him.
And I fear Him.
And I rely on Him.
Because all powers are in His hands.
All powers are in His hands.
So He's saying, that is exclusive to the
who?
The creator or the created?
The creator.
So when you give your dua to a
created, you made Him like Allah عز و
جل.
Having the ability to harm and benefit, to
give and take, and for you to rely
on Him in securing what you need.
He says, that's shirk.
And it should be exclusive to Allah عز
و جل.
He says, so, if you attach these beliefs
or ascribe these powers to anyone created, you
make Him like the creator.
And you made someone who has no power
to benefit himself or bring it harm.
And cannot bring life or take it.
And cannot resurrect.
You made Him equal to someone who has
all power in His hand.
All power returns to Him.
Whatever He wishes happens.
Whatever He does not wish does not happen.
Meaning, how are they both equal?
When you worship someone other than Allah, you
elevate them to the status of Allah سُبْحَانَهُ
وَ تَعَالَى.
Also what is exclusively divine is that of
perfection.
Complete perfection from every angle.
Where there is absolutely no imperfection.
Allah عز و جل is free from imperfection.
And that requires, necessitates that you should worship
Allah alone.
So there's another reason why you worship Allah.
The first one was what?
You need.
You need from Him.
That's why you worship Him.
There's another thing which was, He is perfect.
And no one else is perfect.
And of course, humanity by the way, by
nature is attracted to perfection.
Right?
Is attracted to perfection.
Like when you see someone, a laborer or
a maker of things, a craftsman.
He creates better than somebody else.
You're naturally attracted to the better creation.
If someone is more beautiful, more handsome than
another, you're naturally attracted to what?
The greater beauty.
Right?
Even if you don't wanna compare humanity, but
you look at earth.
One land is better or more attractive than
another.
You'll be attracted to what is more attractive.
You will love what is what?
More beautiful.
So human beings are attracted to perfection.
They're always are seeking the more perfect.
So Allah عز و جل is the absolute
perfect.
So the hearts then are absolutely attracted to
Him.
So He says, this is also why you
worship Him.
So this requires that all ibadah should belong
to Him and all the categories of ibadah.
Right?
He mentions them, honoring Him, being afraid of
Him, dua, raja, turning to Him, tawbah, all
of this.
غاية الذل مع غاية الحب Outmost love with
outmost humility to Him سبحانه وتعالى He says,
all of this then, rationally and all of
this religiously and also in the fitrah should
belong to Allah عز و جل.
So if you devote ibadah to somebody else,
you assign them a perfection that should only
belong to Allah عز و جل.
It is exclusive to Allah عز و جل.
And He says, وذلك أقبح التشبيه This is
the most heinous of resemblance.
When you elevate the fallible, the weak, the
finite to the level of the Allah عز
و جل who is perfect in every way.
He says, this is the greatest type of
heinous resemblance.
And because of it, that's an extreme injustice
that Allah عز و جل does not forgive.
And He says, and also from what is
exclusive to the Divine خصائص الإلهية He says,
عبودية That you would worship Him.
And He's gonna explain here what عبودية is.
Which is what?
It stands on two things, He says.
Two pillars of عبودية.
غاية الحب مع غاية الذل At most, love
with utmost humility.
Extreme love with extreme humility.
This is عبودية.
So if you're missing one of them, is
it عبودية?
No.
So you have to love Allah عز و
جل the most.
That's your pursuit.
Right?
And you humble yourself before Allah عز و
جل the most.
That's the pursuit.
So when you have before Allah love and
humility, you're worshipping Allah.
If there's humility without love, or love without
humility, then what?
That's not عبودية.
So somebody says, I love Allah, but I'll
not submit to Him.
Is that عبادة?
Absolutely not.
Or say, I will submit to Allah عز
و جل, let's say hypothetically, I'll submit to
Allah, but without love.
Is that عبادة?
No.
Allah عز و جل, not until you love
Allah, and you submit.
It's submission out of love.
And love with submission.
And that's why we emphasize that you have
to love Allah عز و جل.
It's insufficient for you to think about your
relationship with Allah عز و جل only in
terms of fear, or to teach that relationship
to your children or to your students only
in terms of fear.
Because that's what is incomplete.
You haven't really reached what عبودية is.
عبودية, what?
Complete love with complete submission.
Fear is fundamental, and we'll take it to
Allah عز و جل.
But if you just stop with fear, you
have not tasted the sweetness of عبادة.
And the sweetness of being a servant of
Allah سُبْحَانَهُ وَ تَعَالَى.
So it says, this عبودية, that's its definition.
And that's what should be given to Allah
عز و جل.
So when you worship somebody else, you give
them all your love, and you give them
all your submission, and they become partners with
Allah عز و جل.
And you elevate them to the status of
Allah عز و جل.
So that is a resemblance that Allah عز
و جل hates.
So he says, وَهَذَا مِنَ الْمُحَالِ That's why
it's impossible that any sharia would come approving
of this.
Remember he had asked before, could any sharia
come allowing or legislating a form of shirk?
He asked that question.
And the short answer we had was what?
No, it can't.
Now he comes and he answers it.
And he says, that's why it's impossible that
any sharia would come approving of any types
of shirk because it contradicts the fitrah, it
contradicts Allah's love, and it also contradicts reason.
So it's impossible that this happen.
He says, the vileness of shirk is settled
in the fitrah and in the mind.
But what happens is, the shayateen come and
they alter the fitrah of humanity and they
corrupt their minds.
But the one who sticks to his original
fitrah and receives the messengers of Allah, he'll
be guided.
So it's impossible that Allah would command anyone
in any sharia to associate partners with him.
Impossible.
And if you find it in any revealed
or any other religion, you understand that this
is a corruption and an addition, not an
original message.
He says, so if you know this from
what is exclusively divine or should exclusively belong
to Allah Azzawajal, is sujood.
So if you prostrate to someone else, you've
likened that to Allah Azzawajal.
Right?
And that is clear when it comes to
sujood, right?
Because this is the most submissive of postures.
Like when you really want to submit to
someone, that's what you do.
You put your face on the ground.
This only is befitting of Allah Azzawajal.
And he says tawakkul also.
If you lie on somebody else or something
else, you've made it resemble Allah Azzawajal.
Also tawbah.
Also an oath.
When you swear by someone other than Allah
Azzawajal.
That is shirk.
Why is that shirk?
Because you've elevated him or it to Allah
Azzawajal.
Because what does it mean when you swear
by someone?
This thing is so dear to me, I
will never take his name or its name
in vain.
This person or this thing has powers that
if I were to swear by him falsely,
I'll be punished.
You understand?
That's what swearing is.
Like why would a person believe you when
you say, oh I did this yesterday, I
don't believe you.
I swear by this I did it.
Then they believe you.
Why?
What changed?
It's still your speech.
You're still talking.
You didn't bring any evidence.
Where's the evidence?
What did you bring in?
Huh?
Ah, you swore.
But what did you bring in?
Someone who's more powerful than you, that if
you were to cross him, lie about him
as a witness, he'll punish you.
That's when you say, wallahi I did this,
they say, oh he brought Allah in.
He gets punished if he's lying, I believe
you now.
Alright?
So when you swear by the Prophet ﷺ
or by anything like that, you've elevated to
the level of Allah عز و جل.
It says, so this is what when you
make someone like Allah عز و جل, you
elevate him.
It says, وما في جانب التشبه when you
elevate yourself to become like Allah عز و
جل, قال فمن تعظم وتكبر That's an example.
When you glorify your own self and you
become proud and you invite people to praise
you excessively and glorify you and submit to
you and hope from you and to attach
their hearts, rely on you.
You had made yourself an equal to Allah
or a rival to Allah عز و جل
in His ربوبية and in His الهية.
Alright?
And such a person would be worthy of
Allah's punishment and insult and demotion.
Meaning when you elevate yourself of Allah عز
و جل, close to Allah عز و جل,
like you wanna rise falsely, Allah does what?
Demotes you and brings you down.
That's Allah's punishment.
So he said, he brings a couple of
hadiths here to reinforce this.
He says, Allah عز و جل said and
that's in a hadith.
Allah said العظمة إزاري Greatness is my lower
garment والكبرياء ردائي and pride is my upper
garment فمن نزعني واحدا منهما عذبته If you
challenge one of these challenge me with one
of these I'll punish you.
الكبرياء, that's glory.
That Allah is bigger and better than anybody
else.
That's true about Allah عز و جل but
is this true about us?
No.
Your task should be, your mission should be
humility.
Right?
This is how you become big with Allah
عز و جل.
Humility.
But if you try to be bigger than
who you are and what you are Allah
عز و جل, what he said you're challenging,
you're competing with me.
I'm the one who is كبير.
Not you.
I'm the one who is great, the biggest,
the strongest.
It's me, not you.
I'm the one who can make these claims,
not you.
So if you challenge and contest some of
these things, I will punish you.
And he said also ابن القيم when he
talks about the image maker المصور or the
picture maker He says if this person who
makes an image with his hand will be
among those who are severely punished on the
day of judgment just because he made something
that resembles Allah's creation what do you think
about someone who tries to look and be
like Allah?
So I'll read the hadith and then we'll
come back to this point.
He said عليه الصلاة والسلام the severest people
who will be punished on the day of
judgment are the image makers.
It will be said to them, bring life
to what you created.
To what you made.
And he also said عليه الصلاة والسلام that
Allah عز و جل said, who is more
unjust than who tried to create like my
creation or make like my creation.
Let them create an ant.
Let them create a grain.
So who is more unjust than the one
who is trying to what?
Create like my creation.
On the day of judgment it will be
said to them bring life into what you
created.
In that image.
And he said here ليخلقوا ذرة let them
create an ant.
Or a grain.
So they said the ant is in reference
to what is living, what it has a
soul in it.
Conscious.
A grain to what's not.
It says also create this or that.
If you cannot create this, you cannot create
anything that is more sophisticated and bigger.
So Ibn Qayyim's point is what?
He says if you try to look like
Allah عز و جل in creating with your
hand something that looks like his creation and
he punishes you for this.
What do you think the punishment would be
for someone who tries to be like Allah.
Not just create with his hand but be
like Allah عز و جل.
And he said similarly those who in name
try to glorify themselves.
The glory should belong to Allah عز و
جل.
He said for example the Prophet صلى الله
عليه وسلم he says إِنَّ أَخْنَعَ الْأَسْمَاءِ عِنْدَ
اللَّهِ The most humiliated, detested most vile of
names with Allah عز و جل.
A man that called himself Shahin Shah.
The king of kings.
Shahin Shah is Persian.
The king of kings.
He says لا ملكة إلا الله.
There is no king but Allah عز و
جل.
And he said another hadith أَغْيَضُ رَجُلٍ عَلَى
اللَّهِ The one that Allah عز و جل
hates the most is a person who had
named himself مَلِكُ الْأَمْلَكِ.
The king of kings.
Now is it permissible to acquire or demand
the title of a king?
It's a yes.
It's a yes.
This person can be king, that person can
be king.
What is unsuitable?
What is haram?
King of kings.
Who is the king of kings?
Allah عز و جل.
You elevate now yourself when you say I'm
the king of kings you elevate yourself to
the level of Allah عز و جل.
He says you don't deserve this.
So he says that's most detestable.
And that's Allah عز و جل when a
person adopts that title Allah humiliates him.
So he talks here about what we said
what is divine and exclusive to Allah عز
و جل.
قال إذا تبين هذا He says now you
understand all of this.
Right.
What the essence of shirk is that you
are contesting and acquiring for yourself what is
exclusively divine, what is exclusively to Allah عز
و جل.
He says إذا تبين هذا, if you know
this there's a great secret that reveals all
of this.
Kind of the essence of the essence.
Where does shirk come from?
Is that the greatest sins with Allah عز
و جل is thinking the worst of them.
إساءة الظن به Because you can think the
best of Allah عز و جل, what is
befitting of Allah.
That's what you're supposed to.
Allah is perfect.
Allah when He makes a promise, He fulfills
that promise.
Allah is above any imperfection.
That's thinking the best about Allah عز و
جل.
Shirk comes from misjudging Allah.
Thinking the worst about Him.
Accepting the worst about Him.
He says that's what shirk is.
And he says that's why, because this is
kind of the essence of it.
He says this is why Allah عز و
جل threatened and promised punishment for those who
think the worst of Him and misjudge Him.
Unlike any other threat or punishment.
As Allah عز و جل said وَيُعَذِّبَ الْمُنَافِقِينَ
وَالْمُنَافِقَاتَ وَالْمُشْرِكِينَ وَالْمُشْرِكَاتَ الضَّنِّينَ بِاللَّهِ
يَضَنَّ السُّوءِ Allah will punish the male and
female hypocrites and male and female polytheists who
think the worst of Allah عز و جل
عَلَيْهِمْ دَائِرَةُ السَّوءِ That thought, that belief will
come back to ruin them.
And Allah is angry with them.
So that's the part that Ibn Al-Qayyim
wants to emphasize.
And Allah is angry with them and cursed
them and had prepared for them Jahannam and
that's an evil destination.
So, what makes them hypocrites, what makes them
polytheists is that they thought about Allah what
is not fitting of Him.
Less of Him.
And when they thought about Allah what is
less of Him that ruined Him.
And He'll bring examples.
But another ayah that He brings and you
will see here the practical consequences.
When a person doesn't know Allah عز و
جل what they end up doing.
When Allah عز و جل said وَمَا كُنْتُمْ
تَسْتَتِرُونَ أَن يَشْهَدَ عَلَيْكُمْ سَمْعُكُمْ وَلَا أَبْصَارُكُمْ وَلَا
جُلُودُكُمْ After Allah عز و جل commands that
the eyes, the limbs, the skin of the
disbelievers should be witnesses against them and they
speak against them on the day of judgment.
Then Allah عز و جل says, and you
did not conceal yourselves, you did not hide
from the fact that that your ears, your
hearing, your sight and your skin will testify
against you.
You didn't hide from this.
But you thought that Allah عز و جل
does not know much of what you're doing.
And it is this suspicion of yours, this
is dhan, this bad dhan of yours that
destroyed you.
وَذَلِكُمْ ظَنُّكُمُ الَّذِي ظَنَنْتُمْ بِرَبِّكُمْ أَرْدَاكُمْ فَأَصْبَحْتُمْ
مِّنَ الْخَاسِرِينَ It destroyed you and you became
among the losers.
Because had you believed and this is how
misjudging Allah عز و جل or thinking less
of Him leads to sin.
And leads to shirk.
And leads to hypocrisy.
Because had you truly believed that Allah sees
you and that your bodies can witness against
you, you would not do these things.
But when you don't believe that, that you
could hide and conceal yourself from Allah, what
would you do?
You could commit anything.
So your misjudgment of Allah, thinking less of
Him makes you believe that you can hide
so you can commit this sin.
You think you can escape.
So it says, it is that type of
false belief that destroyed you.
ظَنُّوا سَوْءُ And he also said that Ibrahim
عليه السلام said to his people مَاذَا تَعْبُدُونَ
أَإِفْكَنْ آلِهَةً دُونَ اللَّهِ تُورِيدُونَ فَمَا ظَنُّكُمْ بِرَبِّ
الْعَالَمِينَ He says, what are you worshipping?
Are you worshipping lies instead of Allah عز
و جل?
What do you suspect or think Allah will
do?
فَمَا ظَنُّكُمْ What is your zan when it
comes to Allah عز و جل?
Ibn Al-Qayyim explains it by saying What
do you think He will do to you
when you meet Him and you had worshipped
someone else?
What did you think about Him so that
that had led you to worship somebody else?
What did you think about His names, about
His power?
That you needed to worship somebody else?
فَمَا ظَنُّكُمْ Why do you think this about
Allah that you'd have to worship somebody else
or in our case Why don't you trust
Allah enough?
That you need to rely on somebody else
or something else besides Allah Allah is insufficient
for you That's why Why is it that
you don't listen to Allah when He commands
you and He is so distant that He
is irrelevant in your life What is the
thing that you're thinking about Allah and what
unfitting things are you thinking about Allah that
keep you away from Him and from listening
to Him Why don't you believe Allah's promise
or believe Allah's threat What is it that
you don't really believe about Him subhanahu wa
ta'ala and His speech that force you
to belittle what He said So it always
comes back to how you think about Allah
azza wa jal and how suitable or unsuitable
your thoughts about Allah subhanahu wa ta'ala
So He said if you have thought fittingly
of Allah azza wa jal that He knows
all, does all and He is self-sufficient
and everybody else needs Him etc, etc, etc
and that He is so merciful, He does
not need somebody else to plead with Him
to be merciful with you or to remind
Him of you or to plead your case,
He says He doesn't need anybody like this
He's not like earthly kings because they need
someone to tell them, you know by the
way that village is suffering why don't you
take care of them, by the way you
know so and so he's my guy please
take care of him so and so, he
really needs you just give him 5 minutes,
He says He's not an earthly monarch that
needs somebody's intervention He knows exactly everybody's suffering
and He listens to them all the time
and when they need something from Him they
can approach Him directly then why do you
need to have somebody in the middle but
those who do that they'll say no, no
we're venerating Allah azza wa jal He'll say
how?
He'll say He's so high and so low,
we need somebody in the middle He says
that's not veneration that's demotion you see how
it is?
He says no we're venerating Allah, He says
that's not veneration you're making Him like a
king, like an earthly king Allah is not
like that, He's not limited but you made
Him limited, He made Him need someone in
the middle so He does not need somebody
to intercede intermediaries because you know earthly kings
are limited and weak but the one who
knows everything and can do everything does not
need them and He continues to explain this
further, He said that when you worship someone,
as we said you love Him and you're
submitting to Him and you are humble and
you humiliate yourself before Him because this is
what abudiyah is right?
so if you do this to somebody else
that would be unjust that Allah cannot forgive
and He said Allah brought you an example
in the Quran He said He presented to
you an example from your own life that
you can understand now this example may not
be very relatable to people today but we'll
see if we can make it relatable He
said do you have among your slaves, meaning
what you own right?
those who are partners in the money that
we have given you so that they are
equal to you, you are afraid of them
as you are afraid of people around you
free people around you He says this is
how we explain the ayahs so people can
understand He says your position to your slave
and we're going to jump away from that
example because again it may not be very
relatable but at least let's explain what Allah
azawajal is saying He says when it comes
down to the slave it's someone that you
own is he your equal?
in no way is he your equal right?
so would you be afraid of him?
meaning he has as much as I do?
as much power, as much money, as much
influence, does he?
He says if that's not the case and
you see yourself in power in distinction above
your slave, how do you make Allah's slaves
like him?
you see what Allah azawajal is trying to
do you see him beneath you right?
not in taqwa no, in status in power,
you see him beneath you in money, he
is beneath you so how do you think
that if somebody comes and he says he's
equal to you, absolutely rejected so how do
you make yourself and the difference between you
and Allah azawajal is greater and more vast
than the difference between you and if you
were to own a slave now if this
is not relatable, think of something that is
relatable today think of you owning a business
right?
you totally are the owner of that business
and you have the experience and you're smart
and you have connections and then you just
hire someone you hire someone at an entry
point position no experience, no money no education
almost nothing is he equal to you?
no he says ok, if somebody comes and
he says he is equal to the head
of the company this is foolish, stupid and
just how do you make people equal to
Allah azawajal?
right?
that's what he's talking about that's the example
right?
so and Allah azawajal also says that's another
ayah example was given so listen to it
those that you invoke beside Allah azawajal or
instead of Allah, they will not be able
to create a fly even if all of
them gather to do this and if the
fly takes away something from them they will
not be able to retrieve it from it
both the seeker and the one who is
sought are weak humans and flies are weak
he says ok, can you create a fly?
he says no, cannot create a fly even
if all of humanity comes together and if
this fly takes something away from you get
it back he says both of them are
weak ma qadrullah haqqa qadrih he did not
esteem Allah azawajal as he deserves to be
esteemed inna allaha laqawiyyun aziz Allah azawajal is
all powerful so anyone who worships other than
Allah azawajal with him or beside him did
not esteem Allah azawajal as he should be
esteemed and also Allah subhana wa ta'ala
said wa ma qadrullah haqqa qadrih they did
not esteem Allah or respect him or think
of him as he deserves to be thought
of wal ardu jamee'an qaddatuhu yawmal qiyama
and this earth, all of it is in
his fist on the day of judgment and
the heavens are folded in his right hand
alright subhana wa ta'ala amma yushrikoon glory
to him higher is he than any of
their associations so he's saying you did not
really and you cannot really imagine the full
grandeur of Allah azawajal and he here gives
you a glimpse this whole earth is in
Allah's fist on the day of judgment like
it's nothing and this, all of these heavens
the earth which we have not seen and
we will not be able to reach their
end all of them will be folded and
it will be on Allah's right hand he
said this is how Allah azawajal is great
so you take a human being on this
earth who is almost nothing or an angel
or a jinn and you say he, this,
it small thing who is completely under Allah's
power that's equal to Allah so you say
how just think about it in magnitude in
power in how long this jinn, this angel
was alive versus Allah azawajal who has no
beginning and no end this is absolutely no
comparisons so why does your heart gravitate towards
the created and away from the creator so
when you have this ta'zeem and this
really is something important that he's talking about
ta'zeem Allah azawajal honoring Allah, venerating Allah
elevating Allah thinking more of him, not less
but more and more and more of him
because the more that you know of his
names and his attributes and what he does
what he did and what he does the
greater he would be in your eye there
is no then room in your heart and
in your mind for another human being as
an object of worship they'll be nothing why
would I this person, I'm afraid that he
will not like me, I'm afraid that he
will criticize me, I want him to praise
me like I need not just like it's
nice like I need he said no you
don't need that you only need Allah azawajal
he becomes what?
meaningless when compared to Allah azawajal that's how
you release yourself from shirk from being enslaved
to people's looks and approval and judgment not
that it's absolutely irrelevant I'm not saying this
but I'm saying in terms of dependence so
if you do not worship Allah azawajal and
associate partners with him and these are the
weakest of things you did not esteem Allah
azawajal and he says and also if someone
does the following he does not esteem Allah
azawajal if you believe that Allah did not
send a messenger to his creation did not
send a book you've attributed him to what
is unfitting of him and it's not good
to emanate from him which is that he
had neglected his creation and left them to
waste without any guidance but rather he created
them for nothing and that is an important
point about the necessity if you believe in
Allah azawajal to believe that he had sent
messengers even on a rational level on a
religious level yes but even on a rational
level so if a person just believes in
Allah azawajal in God let's say there is
a creator the question that follows is should
then this creator if you think the best
of him that's what honoring him means if
you think the best of him should he
then send messengers or could he leave humanity
to figure things on their own when we
say that if the creator what do we
believe about this creator we believe he is
powerful we know this we also believe that
he is wise where do you get that
even if no revelation had come to you
where do you believe that the creator is
wise how can you extract this you look
at wisdom right around you in the created
in yourself because you can see other people
and they are what well he is wise
right doesn't mean wise all the time but
he has wisdom this person has wisdom this
person has wisdom the one who made them
should have wisdom or not more right more
more than all of their wisdom combined because
if he had no wisdom how could he
give them wisdom if he had no beauty
how could he give them beauty right so
he has wisdom so you say to yourself
if I have children is it enough just
to give birth to them and just leave
them or I have to guide them you
have to guide them tell them what to
do what not to do if you had
students is it enough just simply just to
gather them in a classroom or to teach
you have to teach so Allah created people
here understand underline wisdom he created people here
for something or nothing there has to be
something then he has to teach them then
about this thing that he created them for
has to teach them how they should live
what they should avoid how he would be
pleased with them and displeased with them so
then according to reason alone and then revelation
comes to affirm this but according to reason
you must have messengers because otherwise we have
no access to what Allah wants from us
we just know that we created but what
else what should we do why were we
created so he says if you don't believe
that Allah sent messengers and sent down books
you think that Allah neglected his creation and
that's not fitting to think of the creator
then there must be messengers and there must
be books and even if a person on
his own did not reach that conclusion when
you receive the messages of Allah azza wa
jal it wakes you up and you understand
that reality that Allah azza wa jal is
talking to you but he wants to say
that it's only fitting or befitting Allah azza
wa jal that he would send messengers and
then he also said and it is and
I realize as I'm explaining these things that
some of these might be a little foreign,
might be a little bit alien might be
a little bit theoretical I'm trying to make
it relevant but Ibn Qayyim is responding to
real beliefs and practices in his time you
may not be able to relate to them
but at least know what he's talking about
because this is beneficial knowledge he says you
also did not esteem him subhanahu wa ta
'ala when you deny that he hears and
he can see that he has a will,
that he has a choice that he is
above his creation that he can talk and
he can talk to whomever he wishes from
his creation as he wants so you've extracted
all of this from Allah's ability and you
made creation, creators of their own will and
of their own deeds so then you say
that there will be things in Allah's dominion
or under Allah's dominion that he does not
like that he did not create but it
happens despite of him he says that is
like the statement of the Majus he's responding
to people like Al-Mu'tazila, you don't need
to know the name but those who wanted
to venerate Allah azza wa jal remember when
we talked about evil and where evil comes
from so they wanted to venerate Allah azza
wa jal but again it's also philosophical and
it's useful to know about these things because
there is always a trace of it in
modern times so you say what does evil
come from, they say we can't say it
comes from Allah azza wa jal then we'll
say it comes from people so what does
that mean when a person commits a sin,
who created that he says they created it
Allah did not create it so what are
they trying to do, you say Allah is
so good, so pure there is no evil
that can come from him so we have
to make another creator who is this creator
humanity so they create their deeds he's saying
but you did not see the intention to
venerate ok but by doing this what did
you accomplish making another creator so you took
something away from Allah azza wa jal and
so it be said then, Allah does not
hate sin, Allah hates sin but it happened
despite of him because humanity decides I'm going
to do this, it happens despite Allah, he
says how is this respecting Allah azza wa
jal, so you missed the way that's not
the way to deal with it, how do
you deal with evil by what, by looking
at how is it evil, it's evil in
relative terms but not in absolute terms and
there's good that comes from it etc etc
etc, there are ways to deal with it
but not this way so not in the
name of veneration they end up what describing
deficiency to Allah azza wa jal and he
says also it's not thinking the best of
Allah azza wa jal when you say that
he punishes his servant in what the servant
did not do but was compelled to do,
he had no effect no consequence in making
it a reality but he was compelled to
do it and Allah azza wa jal yet
punishes him for it and he says but
it is established right, in the fitr and
in reason rationality is that if a master
right, compels his slave to do something and
then punishes him, he would be unjust right
how could you say that Allah azza wa
jal compels people to do something meaning that
they have no choice and again he's responding
here to algebra who go to the other
side and they say no Allah has full
dominion, what does that mean, we have no
power no effect no choice, we're compelled to
do everything, he's saying how does Allah punish
you so again they're trying to do something,
they end up denying Allah's justice and he
says also they did not are you tired
by saying this, you're still with me, I
just want to make sure I know it's
kind of aqeedah and it's theory and it's
sometimes a little bit dry but trust me
I mean it's useful if you digest it
you'll be able inshallah to deal with these
things if they were to ever appear he
says also you did not respect Allah azza
wa jal or honor him if you believe
that he is everywhere in everything right so
he's saying in dirty things he's there in
the bathroom, in the toilet he's there, he's
everywhere because that is the consequence of saying
that Allah azza wa jal is not up
there above his throne but if you believe
that he is in everything so why do
they say or some have said that oh
we're not going to believe that Allah is
up there they say because when you do
this you're going to limit Allah azza wa
jal in a space, in a spot Allah
is unlimited so you're going to say he's
not up, he's not down, he's not inside,
he's out, we're just going to leave it
at that and that is what honoring Allah
azza wa jal, he says fine but when
you do this in the name of venerating
Allah azza wa jal you open the door
for what Allah being everywhere or nowhere, right
because if you say Allah is not inside
the world or outside of it he's not
above or below where is he like you're
describing a non-existent entity, that's the example,
even though the people who are doing this
and again it's philosophical and it's influenced by
philosophy but the people who are doing this,
they're adamant about that we are respecting Allah
because when you say that he's above, you're
pointing to him like this, they say this
is shirk they say why, because you're limiting
Allah, saying he's in a space well no
one is saying in a space, we're saying
that he's outside of space he's outside of
his creation right so if you say he
is neither, he's non-existent or he's in
everything so he says that you did not
honor Allah azza wa jal if you say
Allah is the table, Allah is the microphone
Allah is the beach, Allah is the sun,
Allah is the moon, Allah is everything Allah
is me and Allah is you that's not
honoring Allah azza wa jal and he says
you did not honor Allah azza wa jal
if you negate the fact that he loves
that he's merciful, that he is angry, that
he hates and again there are some people
who will say when you affirm this thing,
that's anthropomorphic you're making Allah human you say
how, he says it's humans love like what
we see we see humans love, humans hate,
humans are angry so when you tell me
that Allah is angry what do they think
of somebody getting red in the face out
of breath wants to just destroy he says
that's anger, how could you describe this to
Allah azza wa jal, or somebody loves, he
leans towards attracted to, his heart starts beating
faster, he's saying we're not saying when Allah
loves that he loves this way he loves
fitting something that fits him subhanahu wa ta
'ala and his uniqueness, he's angry in a
way that fits him subhanahu wa ta'ala
and his uniqueness, when he speaks he speaks
in a way that fits him subhanahu wa
ta'ala and his uniqueness, now ways that
we can comprehend, but who is the one
who said that he loves, we?
Allah and the Prophet said why take that
away because we can only think about that
in human term you say ok you're alive
right see, Allah is alive right is it
the same thing different, Allah is existent and
you're existent is it the same thing, you
say no Allah is existent Allah is existent
unlike our existent Allah's life is unlike our
life, Allah is Al Hayy, that's his name
right does Allah have knowledge and you have
knowledge does that make that both of you
are the same he says no Allah's knowledge
is unlike what we know he says if
it's different in these things, why isn't it
different in other things as well right and
also not, you did not respect Allah azawajal
if you negate his wisdom meaning he doesn't
create for a reason, he just creates and
where this comes from is that some people
have said if we say that Allah creates
for a reason, then he needs it no
so we're gonna negate that, ah but you
made him create for nothing and there's no
consequence for why he creates what he creates,
there's no wisdom in it there's no wisdom
in the shariah, he just does right no
and he says also if you deny his
actions subhanahu wa ta'ala, so if he
denies that he comes or he had rose
above his throne or he spoke to Musa
alayhi salam or he comes for judgment, descends
and he comes for judgment on the day
of judgment etc etc to the rest of
his actions and complete and perfect attributes, subhanahu
wa ta'ala you did not respect Allah
azawajal and also if you gave him a
spouse if you gave him a son if
you're pantheistic, believing that he's everywhere also, this
is interesting he says وَكَذَلِكَ لَمْ يَقْتُرُهُ حَقَّ
قَدْرِهِ you did not respect Allah azawajal when
you said that he had elevated the enemies
of the messenger alayhi salam you have to
guess who he's talking about it's gonna be
pretty easy is that he had elevated or
honored the enemies of the messenger alayhi salam
and the enemies of his household and gave
them power gave them kingship gave them dominion
and had put the awliya of the Rasulullah
the allies of the prophet alayhi salam in
his household he put them down and he
humiliated them wherever they may be he said
you do not think the best of Allah
azawajal if you think he did this what
is he talking about because what are they
saying, he says that after the death of
the prophet alayhi salam who took power they
say Abu Bakr and then Umar and then
Uthman and all these were the enemies of
Allah and the enemies of the messenger alayhi
salam who is the grieved party, who are
the victims he says the Ahlulbayt, the household
of the prophet alayhi salam, so he says
he did not think the best of Allah
azawajal if you think that after the death
of the prophet he took the enemies of
the prophet he gave them power and dominion
to do whatever they want and he made
the allies of the prophet the household of
the prophet weak throughout history he says does
that fit the just image of a god
that you have in your head, right after
the prophet he does this that he would
surround the prophet alayhi salam with people who
are the worst of the worst, hypocrites and
they assume power right after the prophet he
says he did not think the best of
Allah azawajal he says when they say this
when they think that, they like the Jews
and Christians and how they think about Allah
azawajal and he is going to bring you
here a proof for the prophethood of Muhammad
alayhi salam based on thinking the best of
Allah because the Jews and the Christians would
say when they disbelieve in the prophet alayhi
salam that Allah sent an unjust king who
claimed that he is a prophet lied about
Allah azawajal stayed for a long time lying
about Allah azawajal repeatedly and he says Allah
says this, Allah commands this, Allah forbids that,
Allah abrogates the shariah of Musa, the shariah
of Isa alayhi salam and then he fights
people and then he will kill some of
them, take their money take their women and
he will say Allah permitted me to do
this and Allah continues to give him support,
give him power to elevate him and to
support him and will answer his dua and
give him power over his enemies and bring
proofs that he is saying the truth and
anyone who opposes him is defeated he continues
to do that with him, though he is
the enemy of Allah azawajal you understand now
what he is saying okay anyone who is
going to come to lie about Allah azawajal
will never be prosperous specifically when you lie
against the prophet alayhi salam he said when
you lie against me, about me it's not
like lying about anybody else or against anybody
else, it's not the same because now you
are trespassing into sacred right that's very dangerous,
when you lie about Muhammad alayhi salam you
get punished so he is saying now if
he is lying about Allah azawajal he has
to be punished Allah will not let him,
he will disgrace him, so he is saying
not only was he not disgraced, he came
and he went from one victory to the
other and his followers increased and Allah azawajal
keeps supporting him, right in battle and with
proofs and with revelation and he doesn't get
defeated and he said Allah would not do
this not for someone who lies about Allah
azawajal so you can kind of study it
in history, if anybody comes with a false
message he says, God is talking to me,
like a cult leader or what have you,
their demise has to be shameful they have
to be brought down just to show people
that he is a liar if he lies
about Allah azawajal Allah will humiliate him, he
is saying he did not humiliate Muhammad alayhi
salam, but the Jews and Christians they say
he was a liar, but Allah assisted him,
he said how could that be so that's
proof, he is saying and all is based
upon knowing who Allah azawajal is and thinking
the best of Allah azawajal let me let
me stop here, because I want to get
to some questions that we have and give
you time inshallah to ask questions, because we
have questions from last week, inshallah so I
do want to get to them, because one
of them is important and it's actually practical
and relevant, so let me get to that
inshallah, because it needs a little bit of
explanation, not a lot quickly, somebody was asking
last week about, do the bodies of the
prophets alayhimus salatu was salam decompose, he says
no the prophets alayhimus salam stated in a
hadith that the bodies of the prophets in
the grave, when they buried, do not decompose
they stay as they are Allah azawajal had
forbidden that the earth or the land would
consume the bodies of the prophets so that's
a very quick one one that I wanted
to spend just a little bit of time
with it, there's a couple of them one
of them is about using oil and here
is about specific use of oil to induce
healing or an effect that is of supernatural
nature so where does this come from or
what does that mean there are some people,
and this is actually happening, who will promote
oil he says, buy this oil and if
you buy this oil you will have khushu
in salah or if you buy this oil,
and you have issues with your spouse he
or she will love you if you just
rub it on your body or their body
he says, is this allowed, is this permissible,
is this shirk so we say that, first
of all this is haram, and I'll explain
why it's haram it is stealing people's money
and it is shirk it is shirk, he
says why he says the prophet said in
a hadith in a in a ruqa he
says ruqya, and that is a false type
of ruqya that has indecipherable names unknown foreign
names in it that rely on other than
Allah azza wa jal he says that's shirk
that type of ruqya, otherwise it's permissible if
using the Quran and sunnah so he says
ruqya, that type of ruqya is shirk that's
the plural of tamima, which we today would
call taweed an object that you would acquire,
and you say this will protect me from
harm or from envy it could be a
bead, it could be a paper, it could
be a string, whatever it is, if you
take it, you put it on you it
protects me, brings me luck, this is what
shirk he says attiwalah attiwalah is what, attiwalah
is an object that brings love between people
like a woman would go to a magician,
or today they would call them, because we're
ignorant the shaykh or the imam, just because
he dressed a specific way, I have a
problem with my husband, problem with my wife
what do I do, he says take this
thing, under the pillow, under this, put that
when you take it, or when you apply
it, he will love you, or she will
love you alright he called this what, alayhi
salatu was salam shirk, so that's shirk, why
is it shirk because it is claiming a
supernatural cause and effect supernatural cause and effect
not a natural one otherwise what is the
relationship between oil and love how does it
bring love, does it no it doesn't so
when you're claiming something unnatural you're claiming a
supernatural and when you claim the supernatural, that's
shirk when you think about it for instance,
the crow, the black crow as a sign
of bad omen what is the relationship between
the crow and you losing your job anything
or losing money, any connection at all, nothing
natural so if you believe in it, you're
believing in something that is what supernatural, and
because Allah azza wa jal did not allow
it but you allowed it you claimed it,
that is shirk in Allah azza wa jal,
because you start associating this with that and
relying on that thing to tell you what's
gonna happen so when you take an oil
and you ascribe you claim a supernatural effect
to it that is shirk right, so whether
you say I mean, look if you attribute
natural things to it, that's fine you say,
this oil will make you calm right, just
based on the fact that when you smell
it, you relax a little bit, that's a
natural cause and effect or can increase your
focus or concentration, why?
because when you smell it, you kind of
wake up a bit ok, that's observable, that's
natural could be studied but when you say
an oil that could make you love or
hate someone that's magic that's supernatural, that's haram
so anyone who's selling this, he's earning haram
money, anyone marketing this he's marketing something that
is haram and that is shirk, anyone that
is buying it is buying something that is
shirk and bring it into their home, you
have to ban these things and you have
to cleanse your life and even your mind
of that belief even if you find that
there is an effect because that effect could
be what?
shaytan that's shaytan intervening making you believe that
this thing works that's not enough evidence, you
say I tried it and it works, in
Islam we don't do this I tried it
and it works cause the wife of Ibn
Mas'ud radiallahu anhu he said to him
he said but I go to so and
so and when he reads these things I
do feel better he said but that's the
shaytan that is troubling you before so that
when you go to him, he stops you
get it?
shaytan goes and troubles you annoys you, harasses
you then you go to someone whom the
shaytan likes, he said ok I'll validate him
I'll stop doing some of what I'm doing,
so you think that he actually brought healing,
so he said we don't really base Islam
on I experimented I tried and it worked,
we base it on what Allah and the
Prophet as said so that is yeah definitely,
that is shirk in Allah so I hope
that that answers the question praying two rak
'ahs after Asr and after Fajr, we say
that this is allowed if you are praying
Tahiyyatul Masjid or a sunnah of a cause
there is another also question that I thought
was a little interesting and I'm just going
to answer it in terms of what is
beneficial what is the ruling on listening to
scholars and sheikhs that have sound aqeedah but
they may have tendencies to claim the Palestinians
for the current world events and are pro
-accords so I'm just going to only answer
it in terms as I said of what
is helpful, first of all if there is
somebody with right aqeedah right kind of direction
in life, then we praise Allah for that
and if you are listening to them Alhamdulillah
that you are listening to them now suppose
that as you said that when it comes
to that issue of what is happening to
people in Gaza and happening to people in
Palestine they have the wrong opinion or they
have taken the wrong position on it in
terms of blaming the Palestinians maybe of you
know well you shouldn't have done this and
etc etc they are taking more of an
opposite position, you see first of all how
do you begin first of all let's try
at least first before we blame to excuse
a person, not to agree but to find
excuses for a person so maybe the person
does not have full information, full knowledge what
has reached him is packaged differently than what
has reached you so you must understand where
he is living and I'm here, this is
a general answer, so I don't want you
to take and apply it on someone in
particular and say well what about so and
so, I don't know about so and so
this is a general answer that hopefully can
apply to everybody so when things are packaged
differently he will look at it and say
oh I see this as an assault on
this an assault on that, there is something
wrong with this something wrong with that, so
the way that he is processing that information
is not the same that you are processing
he does not see these things or he
does not know about everything that you know
about, so if a person is right here
and he is mostly right let's say and
wrong in this area, we say first of
all, if you can manage خذ ودا, take
what is right and leave what is wrong
right, take what is right and leave what
is wrong if you say that I can't
I can't, because this is such a big
thing we say ok for the time being
put this person aside and learn from somebody
else if you can't harmonize the fact that
you can take from here but let let
that go then fine leave that person and
learn from somebody else until this thing ends
but at least let's not make this a
cause for us to further divide and for
more friction you understand, he is wrong, ok
fine but then move on, rather than malign
him, accuse him talk about him, talk against
him and then get into a fight with
for and against move on, right and I
think we can do this now you may
say to yourself how do I know that
he is wrong in this area or he
is right, they say if you are listening
to any sheikh, any imam you must understand
that no one is infallible right everyone has
to have one mistake or another, right no
one is complete say ok, as a lay
person, how do I know if they made
a mistake they say if something doesn't sit
well, when you listen to him take that
thing and ask somebody else, compare what this
person is saying to somebody else of equal
knowledge or greater knowledge and then another, and
then another or take this issue and consult
someone that you know, and you say what
do you think about this, and they'll tell
you then you take this person's evidence and
that person's evidence and you weigh both and
you ask Allah azza wa jal for guidance
and if you strive, Allah will guide you
right even though you are a lay Muslim
Allah azza wa jal will guide you you
will know what is right and what is
wrong so this is what we can say
about this, right and we hope that Allah
azza wa jal would unite the hearts of
all Muslims so that when you say, you
speak the truth, and if you don't know
something you don't intervene so that you do
not eventually go and blame the victim, blame
them for what is happening to them but
if it's happening, because someone does not have
access to all the right information or what
is presented to him is what is not
happening then fine, we excuse you for that,
we're not going to hate you because of
it, but we're not going to take this
particular thing from you and I hope that
that is useful let me just answer anything
anything recent, inshallah what about those who buy
zamzam and hoping and hopping to be held
and hoping to be held by praying in
it so I'm assuming that your question is
what about zamzam drinking zamzam is different, why
what's different about zamzam there's what it's a
hadith there's a hadith if I bring you
any other water and claim that it's holy
and it does this and that then I
would be falling in what shirk right, but
if I bring zamzam and tell you zamzam
if you drink zamzam whatever you want will
happen or whatever you wish for will happen
but that's not me talking, that's the prophet
or there is healing in zamzam that's the
prophet is talking so that is recommended see
the difference versus a claim that is unsubstantiated
that becomes haram and shirk when does a
person loving other things more than Allah azza
wa jal consider performing shirk, we answered this
last week we said if you submit to
them with love so complete submission, complete love
makes it shirk, the fact that you love
them more than Allah azza wa jal is
not in itself shirk but it's deficiency we
said let me see inshallah so that I'll
be fair if you guys have questions which
one?
I know, I know, you understand what I'm
trying to do I know that you said
I make an excuse for them ok, ok,
I'll let you finish no,
no no no, I mean what you're talking
about is a position that you could personally
take, like you say I don't care about
what he said and what his title is
and da da da da right is wrong
right is clear, wrong is clear we should
talk about it, I'm not against talking about
it but if we say we have to
oppose this person you could take this as
a personal position what I'm talking about here
is a position for people for everybody why?
because if we're going to make every point
of disagreement a cause for us to accuse
each other and fragment and divide this is
never going to end what I want to
do is acknowledge this is a mistake but
minimize the disagreement minimize the fraction or the
friction, that's what I want to do I'm
saying yeah, he's wrong that's not a position
that you should hold and it's causing a
lot of harm and you are misinformed, I'm
not against any of this but then we're
not going to accuse him of being an
agent we're not going to accuse him of
being ignorant we say maybe he has a
reason for it so point the mistake but
move on, rather than create what?
factions and friction that's what I'm trying to
avoid because you look at us how divided
are we?
extremely, and every small thing divides us, look
at us on social media every small thing
divides Muslims so I'm trying to bring people
together by being wiser, by saying what?
recognize the mistake, never accept the mistake, but
then you don't have to exclude the entire
person he's good in this area, but not
good in that, then move on then at
least we could have some bridges at least
I don't have to argue with his supporters
I don't have to condemn them, they don't
have to condemn me I can see some
good in them, some good in him and
at least that opens lines of communication, that's
the whole thing that I want to do,
minimize that conflict between Muslims that's what I
want, but truth and falsehood be clear about
it yeah mmhmm
ok good just
that, the image, the example so I mean,
if you try to approximate the image of
the world by, think of it as a
bus and then you get on, and then
you hop in and hop out, right?
is that shirk?
no, absolutely not, it's just an example so
there's no shirk about it the first question
you ask is a really important one, if
somebody swears by other than Allah azawajal, you
say a lot of people do that, like
their mothers and other loved ones, and you
say they do not know is Allah azawajal
gonna forgive them because they do not know,
or should they learn, right?
so, it depends on the person and where
they're living, would Allah azawajal excuse them because
they are ignorant or not, that could vary
from one individual to the other we say
that, you must learn you must know, especially
when it comes to what is tawheed and
what is shirk, what is halal and what
is haram so maybe some people will come
to Allah azawajal on the day of judgment,
and they will have an excuse I did
not know ya Allah, even with things that
are greater than that, no one taught me
and they will have an excuse with Allah
azawajal because of jahl because of ignorance and
others will not why?
because they had access they could learn it
was close to them they were not as
distant from learning as the others were, so
maybe the others will not be excused, so
that is gonna be relative to the person
and to the time and who was available
and who was around them sahih?
no, sahih no,
no, no sahih, sahih so you're talking
about, yeah, if you're desperate the haram becomes
halal for you, right, and out of desperation
so why would you go and blame he
who has no access except to go and
seek the help of those, who otherwise you
wouldn't seek their help, no no, no no,
I mean in general, on the one hand
I'm trying to maintain good assumptions about those
people perhaps and perhaps and perhaps because the
information that they receive through filters of government,
right and media, will tell them this is
an assault on your country this is a
big conspiracy against your country, against your government
against your stability so when they look at
it that way they start seeing things differently
not the way that we see it so
we say, you're limited and may Allah azzajal
forgive you for this, you correct them but
you have to absolutely correct them and you
have to absolutely say what is right and
why it's right the consequence of what they're
saying but at the end of the day
we're not going to simply dump the entire
person and call them names and disregard them
completely at least just to as I said,
maintain the integrity of Islam, right and integrity
of those who are scholars of Islam and
ultimately if somebody falls, falls right, but at
least we do our best at least to
maintain anybody but I'll try inshallah maybe next
week, if it's needed, I'll try inshallah.
Question?
no no it does
ok inshallah, so can we answer this next
week because it requires more than a couple
of minutes inshallah remind me next week inshallah
to answer this question inshallah next week is
after Isha and Isha inshallah will be at
7 barakallahu feekum subhanakallahu wa bihamdik astaghfirullah