Ali Albarghouthi – This is Love #41 the Way to His Love
AI: Summary ©
AI: Transcript ©
This is hadith
41,
and
it has a
very important significance. 1 it's really one of
the very important hadiths in Islam altogether
and in this chapter as you shall as
you shall see
Insha'Allah. And the title of this chapter, the
way to his love.
So we've talked about how
Allah
had
revealed to us a path
towards his love, things that we do and
by which we get closer to him.
We love him more and he loves us
back. So this hadith talks about this,
and there's great benefit in this hadith.
So without any further delay,
let's read the hadith.
And it's a hadith,
meaning that
said that Allah
said.
So this is Allah speaking.
And Allah said
The one
who hurts
a of mine,
then I will declare war on them.
If you heard a wadi of Allah, Allah
said, I promise you that I will declare
war on you.
And as my servant, Allah continued by saying,
and my con servant
cannot get closer to me with something more
beloved to me
than the obligations,
than what I've obligated on them.
And my servant will continue to get closer
to me with voluntary
acts and deeds until I love him.
And when when I love him,
so Allah is pointing the consequence of his
love. He says, when I love him,
I'll be his sight by which he sees
and his ear by which he hears,
and have and his hand by which he
takes,
and his foot by which he walks.
And if he were to ask me, I
will grant him and give him.
And if he seeks my protection, I will
protect him.
And he said, finally, in this hadith,
I did not hesitate or I do not
hesitate in doing something.
My hesitation when it comes to the soul
of the believer,
he hates death
and I hate to upset him.
So this is
an incredible
and an important hadith.
And not the least of which is that
it explains who is the Wadi of Allah
Subhanahu Wa Ta'ala.
And
that term
and that idea of being aware of Allah
Azzawajal
is
so confusing for some, so misunderstood
in some circles.
It's even mysterious
for some people
that to become a holy of Allah subhanahu
wa ta'ala is not only an unknown,
but
it's indicates
erratic, unpredictable
behavior from people.
So it's so shrouded in mystery, it's
unavailable
to most people.
And when if it is available, were it
to be available, you have to take a
very mysterious exclusive
path
with specific people who can grant you privileged
secret information for you to somehow become a
worthy of Allah Subhanahu wa ta'ala.
But as we will understand insha'Allah from this
hadith and then other hadiths and ayahs that
this is not the case.
So
it's important, I guess, to say,
if we want to understand who a Wadi
of Allah
is, we must ground our understanding in the
Quran and in the sunnah. Not outside of
them, but inside.
Since this is specifically an Islamic
term and terminology. An Islamic term, an Islamic
idea, and an Islamic station.
So what does
Wali mean or walayyah? Now linguistically,
it means proximity.
So, Ibnuraj Ibrahim O'Llah, he said
He said,
the basis of meaning
being a. He's talking about in the language,
in the Arabic language.
The basis of is proximity, to be close
to something.
As the basis of enmity is remoteness.
So your enemy is someone who's close to
you?
No. It's far away. They are far they
wanna be far away and you wanna be
far away from them. So what is the
enemy, the opposite of an enemy?
So wali, linguistically, it doesn't even have to
do with people. If something wali akhar,
it's right next to it, follows it.
So it's all about being very close.
That's what it is.
So they say because when you're close to
someone,
what comes of it? Now this is the
fullest meaning of
When you're close to someone, what it what
comes from it? You get love and affection.
Right, and you get,
caretaking and support.
So when you're close to something, usually what
happens,
you grow feelings for it or for someone.
If you're close to someone, you will have
feelings for them. So this is Mahaba.
You love them.
And if you love someone, you will champion,
support, and take care of them. Right? So
the full meaning of is that you are
close to someone or
the word
You're close to someone,
you love them
You love them and you support them and
you protect them. That's what is.
And
in religion, religiously, that's the meaning of wilayyah
as well. So
a wali
is someone who is close to Allah,
and
that relationship
is based on founded on love, loving Allah.
And he supports Allah's religion
and he sacrifices for all.
So this person, the value of Allah has
achieved
such nearness, such proximity to Allah that he
loves Allah Azawajal completely in full
and he champions Allah
and his religion
and those who love him
and will sacrifice
all that he has for Allah
That's what a Wali is.
Allah
in return also Allah is close to them
because they're close to Allah, Allah is close
to them and Allah loves them back and
Allah defends them and He protects them and
He takes care of them. That's what is
the definition of a wali.
Right? That's the Islamic definition
of it.
And if you think about it, someone who's
close to Allah, someone who loves Allah Allah,
someone who's willing to sacrifice,
scholars say that
every Muslim, as long as they are Muslims,
have a portion of widayah.
Like every Muslim,
in proportion to their imam and love
for Allah have a portion, a segment of.
It increases and decreases based on their iman.
That's why also see in the hadith, the
prophet Allah Azzawajal
is saying that if you hurt my wali,
I will declare war on you.
And we will kind of investigate why that's
the case. So if every Muslim potentially
is or could be a Wale of Allah
fully or in part,
If you oppose a Muslim,
you run the risk of what?
Upsetting Allah
because you're opposing one of his Auliya.
Because you potentially you don't know.
Do you have knowledge inner knowledge of who
is the wily of Allah and who's not?
Probably
not. Although we will seek some criteria, but
you probably don't. So if you heard this
Muslim or that Muslim
and they're close to Allah,
you may bring on
the enmity of Allah.
So that's why they say you have to
be very cautious not to hurt Muslims in
particular, humans as well.
But on top of that,
Muslims in particular,
unless they be of Allah
and then you run the risk as we
said of upsetting Allah
So if your iman is strong
and you love Allah subhanahu wa ta'ala
and you are a full value of his,
Allah defends you.
Right? And He will give you that full
defense.
So if you are a good Muslim, Allah
defends you. And again, it's in proportion
to your imam. So Allah
said in the Quran
Allah Subhanahu Wa Ta'ala
defends
the believers.
Allah defends the believers.
Or in another
repels harm,
which is
complementary with protection.
And Allah
also
said,
If you champion Allah, He will champion you
and make you steadfast.
So here's a formula that you should keep
in mind.
Do you want Allah's protection?
What do you need to have?
Imaan because Allah promised it. If you have
imaan Allah will defend you.
Do you want Allah to champion you and
come to your aid and listen to you
as the hadith states?
Then you have to do your part. What
do you have to do?
You have to champion Allah. How do you
champion Allah
by championing His
religion, His causes,
His beloved, those who are close to Him.
When you take care of that, Allah takes
care of you.
So
the more that
you trust Allah, is that part of iman,
the more that you rely on him, the
more that Allah comes to your aid.
The more that you believe if I'm down
Allah azza wa Jal will come to my
aid, will take care of me but this
is also not just based on wishes
but a life that is what
established in iman.
That is you pray, you fast, you do
all of these things
and then you trust that when you need
Allah, Allah will come to your aid and
help.
If you believe that and your belief is
strong, Allah is more likely to come to
your aid versus someone whose belief is weak
and tenuous.
Yeah, I may rely on Allah
but I also will rely on my own
self, on my parents, on my spouse, on
my children, on my money. I have these
things to take care of me. So if
a person believes, oh, they will take care
of me, Allah
will let go of some of that defense
because you've let go of some of that
reliance,
right?
But if you trust Allah more,
Allah comes to your aid more.
And so you can see
based
on the extent of tawakkul,
trust and reliance, and the extent of iman,
how
Allah defended his prophets,
especially prophet Muhammad alayhi salatu wassalam, and Allah
came to the aid
of the companions.
So how Allah defended them is unlike how
He defends us.
What is the difference though we are both
Muslims?
What is the difference?
What has decreased?
It's that iman and reliance on Allah.
Then you receive less help and less aid,
less nusrah. Allah doesn't champion you as much
because you do not rise and champion Allah
Azza wa Jal. So how does Allah defend
you?
How does Allah defend you? Allah doesn't specify
how so that it would be exclusive of
everything.
So Allah
Azzawajal defends you in every way. So emotionally,
internally He defends you against the whispers of
the shaitan, against even your own
personal weaknesses Allah defends you, strengthens you.
Spiritually
Allah defends you and preserves your iman. He
defends your reputation.
Even when you're not present
somebody will rise and defend you.
Allah will defend your family, will protect your
wealth, will protect you from doubts, from temptations
which is the whispers of the shaitan.
Allah Azzawajal
even could send angels
to support you, to guide you. So
an angel could plant in you an impulse
to do good as the hadith of the
prophet alaihis salatu wasalam
states. You feel an urge to do something
good, then that would be what? A touch
of an angel
that had inspired you to do something like
that. That is part of Allah's support and
defense.
Also,
the karama.
The karama is that
extraordinary
or supernatural occurrence that happens
specifically to a wali of Allah azza wa
Jal where the laws, the physical laws break.
Minsha'Allah will talk about that. But the physical
laws break
in order to serve a higher purpose
because that's it's also possible and it could
happen to a wari of Allah
and also Allah azza wa jal declares war
on their enemies and Allah azza wa jal
answers
their their dua.
So it's a full
protection
and anyone who
feels
vulnerable, weak, isolated in this duniya
will understand and appreciate
how beautiful it is, how reassuring it is
to have Allah's protection like this
Because it supersedes any other protection,
better than the police, right? Better than the
army,
better than insurance,
better than an alarm system. Right? Well, all
these things are physical things,
though they are needed
worldwide,
but there is something better and higher than
all of that, which is Allah's protection. And
if Allah takes care of you, fully takes
care of you, then you really need no
one else.
Why
does Allah Azza wa Jal
care about
Awliya Allah or the Walis of Allah
so much?
Because
they have done something unique.
What they have done is that they have
strived so much
against their own selves,
against the shaitan,
the world around them, beloved Allah Azawajal more
than anything else.
And they kept striving, and they did not
stop, and they did not quit,
even though they have the same whispers as
you and
I, the same temptations as you and I,
the same distractions as you and I, but
they kept pushing
until they loved Allah Azza Ojal the most.
And if Allah asked them to do something,
they would do it.
And to leave something, they will leave it.
And if Allah had said, sacrifice for my
sake, they will sacrifice.
So because they loved Allah, Allah loved them.
And because they have given something up for
the sake of Allah, Allah gives them things
in return.
And because they've even sometimes you could endanger
your own safety or your own reputation
for Allah's sake.
You know, put yourself out there for Allah
to be criticized, to be attacked, not for
anything else,
which is not a secure position to be
in, but to do it for Allah
Imagine commanding good and forbidding evil and being
attacked because of it.
Whereas you can say to yourself, I could
just stay comfortable.
Stay back and be comfortable, and everybody will
like me.
But here you venture and you say no,
I'm gonna please Allah azza wa jal more.
So because they did this for Allah azza
wa jal, what he did is what?
He protects
them, He opposes their enemies,
and He defends them every step of the
way and it doesn't, by the way, mean
that they will never be hurt. So
let let's just correct that misunderstanding.
He says, how will how how do I
understand this? He says,
physically?
Yes.
Was he attacked
in his reputation,
in his family?
Yes.
So you say whether where's Allah's protection? He
says Allah came to his aid, didn't he?
And he prospered and he conquered
his enemies,
but you have to be hurt along the
path that takes you totally. You have to
be hurt but then Allah comes and He
defends you.
And Allah shows your innocence
or shows your excellence, but you have to
be heard. So I don't want somebody to
believe, well, I mean if I want to
escape
any type of pain I'll become a wali.
No,
no one in this life can escape all
pain.
So
they have
loved Allah so much and surrendered to Him
on the inside, but also on the outside
to the extent that the prophet alaihis salatu
wasalam, one of these definitions of who is
a worthy of Allah Subhanahu Wa Ta'ala,
he said,
He says the walis of Allah are those
whom when seen Allah is remembered.
The walis of Allah are those whom when
are seen
you remember whom
Allah Azza wa
Jal and here you have to separate between
pretense and genuine iman and belief. It's not
like if a person hears that hadith and
he says let me pretend to be a
worthy of Allah, Azzojal. So I'll dress a
particular way and I'll walk with humility and
I'll kinda lower my head and be soft
when I speak. And some then by that,
people will see me and think I'm a
warrior of Allah.
Yeah. You can deceive people,
but not for long.
And especially if a person tries to act
like he's a wali but he is not,
especially by adopting these
attitudes but they are what fake,
Allah
will soon expose them because this is hypocrisy.
Right?
And I worry of Allah Azzawajal does not
mean that when you speak, you speak softly
and when you walk, you walk so softly
and you always lowered your head as if
you're in deep contemplation.
No. When Aisha
or someone similar
stop people acting like that,
she said,
Umar ibn Khattab
was of the best,
and he did not act like you. He
was strong when he walks, strong when he
speaks.
So, it's not an attitude in your head
where like I'm gonna be soft like, I
don't know, a guru of some sort and
somehow
that is gonna
that is gonna reflect the wilayah. No, the
wilayah is what
Why do they remember Allah when they see
you?
Because what are you doing?
What is pleasing to Allah
So you pray not for them, not to
be seen, but you pray. You fast. You
remember Allah. You stay away from haram.
Your outward, you know, appearance reflects the Islamic
commands.
So when they see you,
they will naturally remember Islam
and if you continue to behave like that
they will be you will have this light
that only Allah can give you
and when people see you they'll say well
remember
Allah Azza wa Jal when you are seen.
So if Allah Azza wa Jal
gifts you that
then it's because of your behavior
not because of an appearance. Some people say
okay I'm gonna put a turban on and
hold a stick and have a ring.
That's our
Ali. No. That has nothing to do with.
These are not sunnas.
The turban is not a sunnah for men.
The staff is not a a stick is
not a sunnah. The ring is not a
sunnah.
You can have them if you want, but
these are not sunnas, and they're definitely not
the attire or a uniform of a wali.
A wali doesn't have a uniform,
right, or a particular color,
or like I will wear like a green
turban that makes me a wali.
Nothing to do with that.
That's not what the Prophet sallallahu alaihi wasallam
meant here but that you reflect
the sunnah of the prophet alaihi wasallam and
of course you reflect what Allah has
commanded.
So
if a person is aware of Allah subhanahu
wa ta'ala
it becomes
dangerous to oppose them or to hurt them.
Dangerous to
hurt them. Why?
Because if they are mostly
pleasing to Allah Subhanahu Wa Ta'ala,
why would you oppose them or try to
hurt them?
Just imagine somebody like Abu Bakr or somebody
like Umar.
Somebody like,
Umar ibn Abdul Aziz or Shafi Iyoo or
Ahmad or Athari or people like that who
are scholars,
obedient to Allah Azawajal, fearful of him.
Mostly
they are obedient to Allah Azza wa Jal
and I'm saying mostly because no one is
sinless.
If you oppose or hurt somebody like that,
why would you do that? Unless what? You're
opposing whom?
Allah. Unless you hate the religion itself. So
then you would not do that.
But
as we just said,
Awadi of Allah
is not infallible.
They commit mistakes, right?
They have to commit mistakes. They're human beings
and they can wrong you. They can say
something bad to you or do something bad
to you. Basically, again, they're not perfect. Now
if you
oppose them because of this worldly thing, that's
permissible.
If it's for the sake of the duniya,
they took something from you
and you hate that about them or you
oppose that in them, that's permissible.
But even if and even when that happens,
you want to be
mostly forgiving
with the value of Allah Azza wa Jal
when someone who is close to Him
Even if they transgress in matters of the
dunya,
even if it is permissible.
So here we have a hadith on page
4 29
and
it kind of shows you that interaction
between,
the Awliya of Allah Azza wa Jal because
they are of the top Sahabas.
So it says here that Abu Sufyan passed
by
Salman and Suhaib and Bilal sitting among other
Sahaba.
Now,
this is when Abu Sufyan,
right, either, I mean, probably had just accepted
Islam
Had just accepted Islam.
And he's passing by Salman and Suhai bin
Bilal. And Salman and Suhai bin Bilal are
among the weakest and poorest of the companions.
So when they saw him, they said,
He says, I swear by Allah, the swords
of Allah
did not reach the necks of the enemies
of Allah,
meaning
you are
or
were up until recently
the head of what? Quraish.
The head of Quraish, our main enemy
and the head of the our main enemy.
So that enmity, that hostility doesn't disappear all
of a sudden.
So when they see Abu Sufyan walking safely
and just before maybe days before it or
weeks before it, he was the head of
the disbelievers
and they were aspiring or they would want
to cut kill him so that
it eliminate the power of the disbelievers and
now he has switched and he had become
a
Muslim. Still that hostility has not disappeared. So
they said what?
The swords of Allah didn't really strike
fully
the
next of the enemies of Allah.
So Abu Bakr witnessed
this and he said
he says how dare you say this to
the Sheikh, to the chief of Quraysh and
their master.
He is the head of Quraysh. How dare
you speak to him like that?
Then Abu Bakr went to the prophet
and he told him about the whole exchange
and what happened. Then the prophet alaihi salatu
wasalam, he said, oh, Abu Bakr, maybe you
upset them.
And if you had upset them, then indeed
you have upset Allah.
Right?
Even though Abu Bakr,
like, had a had a reason to say
this, there's a there's a good argument for
it. Right?
What's the good argument for it?
Either he is just a new Muslim or
he wants him to accept Islam.
Anwar Waqir is among the leaders also of
Quraysh as well, so he understands the importance
of people's positions,
and the power that they have, and what
they can do, and the harm that they
can bring.
So Abu Bakr is in a different position
as
these other 3 sahabas.
But still,
the prophet said,
did you upset them? If you upset them,
you upset Allah. So then Abu Bakr, he
goes to them. He says, oh, my brethren,
did I upset you? They said, no, may
Allah forgive you our brother.
SubhanAllah, so he went to apologize.
So it's not like, hey, I'm I belong
to a higher status, I'm higher than them,
I'm better than them. No.
Just because there is might be a possibility
that I've upset
them and by that I've upset Allah, as
the gentleman gonna go and apologize. So he
goes and apologize to them and they say,
no, no. There's no need for it, oh,
brother. You didn't do anything. You didn't upset
us.
But that's here a thing where you see
how Allah's anger
and pleasure is tied to those who are
close to Allah
So Salman and Suhayb and Bilal are among
what the defenseless,
the powerless in society.
Yet Allah, Azzawajal, comes to their aid and
becomes angry when they're what?
Angry.
So again, look at the honor.
It may be my my it was perhaps
people don't care about you, don't pay attention
to you. When you're angry, they let you
be angry. When you're happy, you're happy alone.
But with Allah Azzawal, if you're close to
Him, imagine the honor that if you're upset,
Allah is upset because
of your emotions.
And
when Allah Azzawal would want you to be
happy.
Just just imagine here the honor of all
of this, right?
So
No. So if if we are close to
Allah, Azza, just to wrap up that section,
if we're close to Allah, Azza wa Jal,
we will get all of these privileges.
But if we lose sight of this
and give up on that promise,
then we'll have none of it.
So Allah here
said, this is on page 430.
If Allah
champions you, no one can defeat you.
If he forsakes you, who can champion you
besides him?
So let the believers rely on Allah alone.
So if Allah comes to your aid, he
champions you, no one can defeat you.
And if we really believe this, then we
would not need anyone or anything else.
If Allah
supports you, you don't need anybody else.
But if Allah lets go of you,
forsakes you, forgets you,
there's a reason because you
did not come close to him, so you
don't deserve it. So if he forsakes you,
no one can help you. And that's why
he said,
then let them rely on Allah alone, not
on anything else.
Not their own numbers, not their own power,
not their own effort, has future money, nothing.
Don't rely on anything else. Rely on Allah
alone and when you do that, Allah
will support you.
Now, Allah
in the hadith
had told
us the path to his love.
Right?
And the path to his love is revealed.
So again, it's not mysterious, it's not privileged
information that only few people know.
This is
common widespread information revealed to Muhammad
and then taught to everybody,
so I don't have to go to a
single or one sheikh only and that sheikh
will teach it to me. No.
How do I attain the of Allah
So,
Allah
said in the Quran,
So that's a definition.
He said indeed there is no fear or
sadness for the of Allah, they are the
ones who have iman and have
That's their mark and how that's how they
get it. That's how you identify them.
So the path is declared by Allah Subhanahu
Wa Ta'ala.
And
the hadith goes to explain
it
in detail after Allah
had
declared it generally, if you have iman and
taqwa,
then you have.
The hadith comes and explains it in detail.
So he
said,
that Allah
said, my servant will not come closer to
me with something that I love more than
the obligations.
So the first step towards Allah's or
becoming of Allah is
the obligation
And Allah loves them so much that he
obligated them on everybody. So, you know, people
have no option.
Pray or not pray, fast or not fast,
unless you are unable to do it, but
that is an exception. But as long as
you have the ability, you have to go
to Hajj. You have to give zakah. You
have to do these things.
Why is it that every single Muslim has
to do it? Because Allah
loves them a lot. Okay. Again, why does
Allah love them so much? Because nothing brings
you closer to Allah like these things.
Nothing fixes you like these things. Nothing teaches
you like these things.
And that's why Allah
wants us to take care of them. So
they give us iman,
and they give us character.
They keep us connected to Allah Subhanahu Wa
Ta'ala.
And they are the very first step in
fixing yourself
and fixing your problems.
So if you find yourself distant from Allah
Subhanahu Wa Ta'ala, we say you begin with
what?
The obligations.
Because they are the foundations.
So remember this.
Alright?
How you build a house?
How do you build anything? You start with
the foundations.
Only then do you move to further
upper floors. But you don't care or take
care of the upper floors before the foundation
is secure. So, you wanna fix your life
or come closer to Allah subhanahu wa ta'ala.
What do you do? He says,
how are you with the obligations?
So how are you with salah?
And salah is the most important of all
of them.
And the prophet said that on the day
of judgment, if your salah is sound, the
rest of your deeds are sound, and if
it's unsound, the rest of your deeds are
unsound. To tell you that it's the scale.
How are you with praying on time?
Praying all the 5 daily prayers,
concentrating when you pray, being present
when you're praying.
So salah keeps you connected to Allah, brings
you his love,
takes away your burden.
You communicate with Allah
5 times. That's why Allah pulls you back
from your life.
You're doing whatever Allah pulls you back, salah.
You're doing whatever and then pulls you back,
salah,
to keep, to stay connected.
And and we said also, if you wanna
fix your problems,
so you have an issue, whatever it is,
whatever it
is, psychological issue, emotional issue, physical issue, marital
issue, whatever it is, you have an issue.
You say, okay, how do I solve it?
We'll say, you cannot solve a thing unless
you are okay with Allah
Until you remedy what is between you and
Allah, and Allah then remedies what is between
you and people.
He fixes your dunya when you fix your
akhira.
Right?
How do I remedy the akhira? You see,
you begin with the obligations.
So you wanna fix your marriage, begin with
that.
You want to fix your children, you begin
with that. You want to fix your spouse,
you begin with that. You just want to
fix your life in general, you're dissatisfied with
it.
You have whispers, you have attacks, you have
thoughts, whatever it is.
It says, go to the obligations and fix
them, and then you have a foundation.
And by that, the prophet
in this hadith,
Allah is giving you a master plan.
This is how you proceed. This is what
you're supposed to do. And that teaches you
also
to prioritize
the obligations
over the recommended acts.
So sometimes what happens is that the recommended
will clash with the
obligations.
You know, Allah
really wants me to do this,
but I prefer to do that And that
other thing is also beloved to Allah, but
it's what voluntary.
You don't put the voluntary before the obligations.
The salaak comes first
before helping people.
Right?
Zakah comes first before sadaqa.
So you have to take care of the
obligations
taking care of your parents
comes before taking care of your friends.
So you prioritize
and when you prioritize you know what is
right, what is wrong and you'll take, I
mean, what is important and what is more
important, and you'll take care of the most
important things first. So you have an idea
how to proceed. It's not chaotic.
I'll just do whatever I like or whatever
is easy. No. You're a servant of Allah.
You're not a servant of yourself.
So if there is a clash, you take
care of it. Or if you want to
proceed, you proceed with the most important. So
Allah told you what is the most important.
The second step
is the recommended acts.
And Allah
said in that hadith
that the person will continue
to do these recommended voluntary acts until I
love him, which indicates
continuity and persistence.
And of course, if you think about it,
voluntary deeds will have no anchor nor space
if the obligatory
deeds are not present.
How can you pray the sunnah
of salah without the obligation?
So what the obligation does,
if a person wants to start either as
a person who is newly committed to Islam
or a person who just embraced Islam, you
do the obligations. The obligations, what they do
is that they plant the seed
of that act. They plant the love of
Allah Azza wa Jal. They organize your time.
They pull you closer to Allah.
And when that love is planted
and you feel that intimate connection,
then naturally you wanna do more.
Or even if it doesn't come naturally, but
you realize I need to do be doing
more. I want more for my life. I
want more from this religion. How do I
get that after the obligations?
You do the recommended. So the recommended is
easily attached
to the obligations. It just comes before and
after.
At least you've been trained, you've been disciplined,
but that's why it is important.
So the obligations they plant Allah's love and
the voluntary acts they develop it.
And
Ibnu Raja Ibrahimahu Allah, he said, the best
voluntary acts
that develop the love of Allah Subhanahu Wa
Ta'ala.
He said,
he mentioned 3 and I'll add 2.
He said, reading and listening to the Quran
with understanding and reflection. Yes, you can find
this on page
432. So he said, what are the 3
major
voluntary d acts that increase Allah's love? He
says reading the Quran and listening to it
with understanding
and reflection.
So read or listen.
You understand and you reflect.
Got it?
It's like it's a package. Right?
Thicker with tongue and heart.
Do you remember Allah Azarajid with your tongue
and the heart
joins it?
Love and hate for Allah's sake
is these 3, they bring Allah's love. So,
when you see something that Allah loves, you
push yourself to love it. Or something that
Allah hates, you push yourself to hate it.
And can you internally struggle with yourself until
you accomplish this? Now we can add also
to it
night prayer,
and charity and helping others.
That will bring Allah's assistance and Allah's love.
So the first 3 are from Ibn Rajab
and focus on them, especially Quran,
and it says of Allah Subhanahu Wa Ta'ala.
Dhikr is easy. You could do this Dhikr
anytime.
Quran is also not that difficult, doesn't require
much from you.
And if you can add to it a
little bit of night prayer
and then sadaqah
helping others, then you have a good combination
that
will drive you closer and closer to Allah's
love.
If they are done with consistency.
So the path,
as we said, is revealed in the Sharia,
Right? It's very clear. This is something that
every single Muslim knows or should know. This
is right there in the Quran and the
Sunnah. So, if Nurrajib,
just to emphasize this,
he
said,
He said, Rahimahullah, there is no way that
leads closer to Allah to becoming a Wali
and to his love, to Allah's love except
through his obedience
that he legislated on the tongue of his
messenger,
So if one claims to be aware of
Allah and to love him through a path
other than this, it would be clear that
they are lying in their claim.
Right? This is the only path.
This is the only path that is going
to take you to Allah
by doing what? The obligations and the recommended
act. If you say I'm gonna become a
worthy of Allah by doing something else, it
says you're lying.
That's just fake. You're being delusional.
Right?
So
the of Allah
is now we're moving to the second part
of hadith. He said,
until I love them and when I love
them, I become
their hearing and their sight and their hand
and their
feet or their legs.
So what does that mean?
Now if you
kind of remember what we said about the
oliya of Allah, Azzawudal, that they loved Allah
Azzawudal so much.
The love saturates their hearts.
When the love saturates the heart like that,
it will what be manifested
on the limbs.
So they act for Allah's sake.
They live for Allah Azzawajal.
They give and take for Allah. They fear
him and they love him. So you see
that love
on them,
not just in them, it's not just in
their hearts, but it's also on externally on
them. You could see it that the way
that they behave
is pleasing to Allah Subhanahu Wa Ta'ala. So
Allah is saying that this love penetrates their
heart and then
it goes out into their bodies
until I become
their eyes and their ears and their hands
and their feet. What does that mean? It
means several things and they all complement each
other.
Means that they preserve and protect their bodies.
So if somebody is if Allah is your
eyes, what does that mean?
If Allah is your ear, what does that
mean? If Allah is your hand, what does
that mean? It doesn't mean that Allah unites
with you until you become divine.
Right? Is that does it mean that? No
human being can be divine. That is what?
That's disbelief in Allah
No matter how pious you may be, you
are still created and Allah
is eternal.
And Allah
is above his throne, up there, above his
throne, does not unite with you, does not
mingle with you. You don't become divine in
any sense. So this hadith is not talking
about divinity,
as some people may misunderstand it. No. What
does it mean that Allah is your eyes
and Allah is your ears?
There's something that is,
you know, that's true about it on your
part and then on the part of Allah.
On your part, you preserve your eyes, meaning
Allah is my eyes. I'm not going to
look at haram.
You'd be ashamed to do this.
Right?
Your eyes will not let you because your
heart will not let you. So you're not
going to look at haram or listen to
haram or take haram or walk to it.
So you preserve it.
And now not only do you preserve it,
meaning you protect it and stay away from
haram, you use it for Allah.
So when you look,
you question it, why am I looking? If
it's for Allah, you do it. If not,
you don't.
And if you hear or listen to something,
you say, if it's for Allah, you do.
And if not, you don't. So you're protecting
it from Haram but also what reserving it
for what pleases Allah. So as if you've
given it to Allah.
Yeah, Allah, this is yours. I'll look for
you and here for you and use my
hand for you and walk for you. And
of course, by that you're not doing haram
and you're only doing what pleases him
You can also
see Allah everywhere.
And again, you need to understand that properly.
It doesn't mean that Allah is physically here
that you see him. Manu, what does that
mean? You see his signs,
lessons,
and whatever you see. You see Allah
in his decrees.
Oh, Allah allowed
this. Allah
disallowed this. Allah wants me to change that.
You see beyond the physical,
You see Allah loves it. Allah hates
it. Allah
wants me to learn that from it. So
you see Allah everywhere, meaning you see him
acting
and requiring things from you.
On Allah's
side, if Allah is your eyes, Allah is
your ears and hands and feet, Allah as
it regards you and protects your senses.
So not only do you protect it, Allah
protects
it. So what does it mean that Allah
protects it? If there is something haram, Allah
will kinda
have you gloss over it. You won't see
it. Won't bring it to you.
He will take it away from you.
So you won't but you won't see it.
So it does not disturb you. If something
it will preoccupy you unnecessarily,
Allah will remove it from you.
Even sometimes a dunya,
more money, but it will corrupt you, Allah
will remove
it. So it does not corrupt you.
So Allah hear what? He guards you and
he guides your senses so that you see
what benefits you and you avoid what harms
you. That's Allah's protection.
Because your eyes now belong to Allah as
your heart had, your eyes now belong to
Allah and the rest of your body. He
also assists
your senses
in doing and seeing what they cannot do
independently.
So, a person could be perceptive
beyond
what a typical human is.
He could see someone and he could see
in them, or it could be just a
feeling that Allah throws into their heart.
This person is
great, this person is sinful.
How does he know?
Allah
guides them.
And of course, this person has to distinguish
between the whispers of the shaitan
and the things that they receive from Allah
So you can never be absolutely sure of
these feelings.
Right?
Especially yes.
And you just feel that someone, this person
is terrible,
bad, a criminal, a hypocrite.
These could be whispers from the shaitan.
Or for some people, and we don't claim
to be among those people or of those
people,
Allah could be informing them that they are.
As it is was known about Umar,
in particular. It was called a muhaddaath
inspired.
It's not it's not
divine revelation in the sense that the prophet
alaihis salatu wasallam received from the angels, but
it's a revelation in the sense that an
angel will throw this into his heart and
on his tongue. He will see someone,
I think this person was a fortune teller
before.
I think so and so did this. I
think so and so did that.
How does he know?
Alright. How does he know? That is now
that that is knowledge beyond human
grasp.
You're unable to know this on your own.
Who taught who teaches you this?
Allah Azza wa Jal. Right? But that perception
comes from
eyes and hearts and, you know, mind that
disengages from the Haram. Pure enough to be
able to receive these gifts.
So, Allah
guides them and Allah
assists them.
The last portion of the hadith,
to see how much Allah
cares about,
the
believers.
Allah subhanahu wa ta'ala said in the hadith,
I did not hesitate in doing anything as
I hesitate when it comes to the soul
of the believer.
He hates death and I don't want to
upset him.
So
we as, you know, Muslims,
just your average Muslim, but even as believers,
we may have kind of these mixed feelings
about death.
Mostly, probably, we're afraid of it.
Afraid what it could bring is it really
that's the ultimate separation between
everything that we've known
and our soul.
So it's a very uncertain time.
At the same time, if you think of
death that this is the time that you
could, they could bring you relief from the
burden of this world, this is a time
where you could meet Allah as they're done.
This is the time that if you are
fortunate, if you are righteous, you can be
in heaven. This is a wonderful moment,
isn't it?
That's an incredible transition. I will just leave
all this dunya behind and meet Allah as
the what an incredible meeting that would be.
So this is something
pleasing, but mostly,
it's terrifying,
mostly,
it's disturbing.
So Allah Azzaw did, he said,
I did not hesitate in doing something as
I hesitate in doing this. Now, let's understand
human hesitation
and let's understand divine hesitation
because they are very different.
Why do we hesitate
in doing anything?
We hesitate because we are unaware of the
reality of our choice,
or unaware and unsure about the consequence,
or even if you understand
the consequence,
we're not ready to meet it, fearful of
how we could receive it.
So I wanna choose between a and b.
Why do I hesitate? I don't know which
one is right.
I don't know which one is good. So
you hesitate,
right?
Or I don't know which one will bring
me the best results like I'm okay. Maybe
this is better than that but ultimately,
which one would be best for me? I
have no clue. So you hesitate,
or you know what's right,
but you're gonna receive such backlash from your
choice,
such admonition, such,
hatred or what have you, that you say,
I don't want to face this. You hesitate
because of the outcome. You don't want to
do it. You're afraid.
Is are any of these things true when
it comes to
Allah Allah is always aware of the reality
of things.
That does not escape him. Allah knows fully
well the consequence
of a and b, and Allah
is unfearful
when it comes to whatever he decides.
He does not fear the consequence of whatever
he does
Meaning, everybody else does,
but not Allah. He does it and he's
not afraid of it, because no one can
oppose him.
So what does hesitation here means when it
when we're talking about Allah's hesitation?
It means exactly as you have heard in
the hadith that Allah
loves 2 things,
but one of them has to happen.
Allah loves 2 things,
and he would want both of these things
to take place, but they can't.
So he knows he's gonna do one not
the other,
but while he does it, he hates the
fact that he's unable to do the other
thing.
That's his hesitation, not ignorance, not weakness.
So what are the 2 things that Allah
loves and but they're clashing?
He has to take this person's soul
because they have to die.
There has to be a day of judgment.
So nothing is gonna change this.
And he wants to keep the believer happy.
Right?
He wants to keep the believer happy.
Now these the two things cannot happen simultaneously.
If he has to die, he has to
be upset.
So Allah says that makes me hesitate,
But he takes his soul, definitely.
That that's the thing that Allah knows must
happen. We know it must happen, so that's
not gonna be late.
But that's what it means here.
And what you take from this
is that this is Allah's greatest hesitation.
Right? This is Allah's greatest hesitation, which tells
you that
the believer
matters to him the most.
Because your hesitation
increases
when the thing is important to you.
Right?
So if you were to choose, right,
between,
when you wanna eat your dinner, between beef
or chicken,
is that really that radical?
Is that gonna give you anxiety?
Whatever. Right? Fine. I'll eat this. If not,
then the next day, I can just make
up for it. It doesn't really matter as
much.
Okay. How about a car?
Do I buy this or that?
Oh, that's more important. Right? How about marriage?
That will give you anxiety.
So
here, the more important the thing is to
you,
the greater the hesitation.
So here the most important thing to Allah
that gives him the greatest hesitation is what?
Not the universe,
not the galaxy,
not incredible things that when you see them
you'll faint. No. Not not not these things,
it's you.
If you are
a believer,
if you love Allah and Allah loves you,
you will cause Allah the greatest hesitation.
Just reminds me of when Sadhu
passed away,
and the prophet alaihis salatu wasallam, he said,
the throne of Allah shook
because of the passage of Sadhu.
Now when you read that in the hadith,
you kinda you gloss over it. Right? You
skip over it. You don't really pay a
lot of attention to it. Imagine if I
tell you some tomorrow, one person on this
earth will die and this whole earth will
shake because of it.
How great is that person?
This whole everybody on earth will feel that
shake
because of that one person. You'll say, wow.
That he's incredibly important to Allah.
What shook when Sa'ad died
is not the earth, it's not the sun,
it's not this universe,
it's the throne.
And all of this universe to the throne
of Allah
is like a ring you throw in the
desert,
in a plain land,
open land, just one small ring, throw it
there. It disappears in the land. You don't
see even see it. It says, all of
this is smaller than that, and that, the
throne of Allah moved because of sal.
So imagine
how much he mattered to Allah Azza wa
Jal, how much he mattered
period.
Especially to Allah
So,
this is how how important you can be.
This is how important you can be. And,
again, it doesn't matter if people value you,
respect you, honor you, know you or not.
It's enough if Allah knows you.
It's enough if Allah honors you.
It's enough if Allah
loves you
and you are close to him.
Then you you don't need anything else and
you don't need anybody
else
And that is is the greatest honor, the
greatest distinction
is for Allah Azarajal when he wants to
take your soul, you cause Allah the greatest
hesitation.
That Allah
loves you so much, he doesn't wanna upset
you.
Think of people in your life that you
don't wanna upset no matter what, and you
do your best not to not to have
him harmed in the least.
Allah
cares more about his believer than you care
about your beloved, than you care about your
child.
The last thing, insha'Allah, that I wanna answer
is is what is a karama
so that we understand it right and how
is it connected to the
or to being a wadi of Allah.
Karama linguistically means an honor.
And this is something that Allah honors
those who are close to him.
It's an act. It's a supernatural
act that happens, but happens for a reason,
not based on a request,
but happens to fulfill
a,
a purpose.
But it's not
necessary for a person to be a wali
of Allah.
That is, it's not the indicator.
If this person
is able to or does perform
some supernatural act, because you may wonder what
kind of supernatural act are we talking about?
So at the time of the Tabi'in,
one of the Tabi'in was
captured
by Musaile Lama.
Musaile Lama said, will you believe in me
as a prophet?
After Muhammad alaihis salatu wasalam, he said, I
can't hear you.
He pretended not to be able to hear
him. He said, could you believe would you
believe in me as a prophet? He said,
I can't hear you.
So he lit a fire, big fire, and
he said, if you do not admit that
I'm a prophet, I'll throw you in
it. He said, I I can't hear you.
So he took him and he threw him
in the fire and and that's Sahabi, that
that
was praying
while he's in that fire,
unharmed.
So when Musa'il, saw that, he let him
go because
that is gonna expose him as what?
A liar.
How could this person who does not believe
in you, how could he do this and
how could he escape your punishment? So he
let him go.
So when Omar
he saw that Sahabi, he said, I praise
Allah that he had given us in our
ummah, someone who was like whom?
Ibrahim
alaihis salam. That's a karama. That's an honor.
That's something miraculous.
But why did it happen? It happened what?
To champion Allah's religion.
So Allah
can grant
the
his that
let's call it honor, that supernatural
act, but it's not to exalt them.
It's not to point to them.
It's not to say, hey, know about me.
No. It's about what
protecting Allah's religion or helping people. Another incident,
similar kind of happened also at the time
of the
of the Sahaba.
One of the armies of the Sahaba,
they were camping
on one bank of the river, the other,
Persian army was on the other bank.
Muslims could not reach them. It was too
deep.
Or it had drained that it made it
just too deep and they cannot cross onto
the other side. So one of the Sahaba
there, he was a Sahaba, he prayed to
Allah
You Allah grant us access
to them.
Help us
reach them. And of course, that Persian army,
it feels secure, but they can't really cross
that body of water. So after he made
that Dua, he said, okay, all of you
on your horses,
march towards them or run towards them
and cross that river
which is what cannot be crossed.
They crossed it. They didn't sink.
The horses walked on water
and they crossed to the other side.
So that is something that was done for
what Allah Azzaw did, but that's an honor
that Allah Azzaw grants.
But it's not necessary
that you may never see a wari of
Allah do any of these things.
You may not know him to be a
wari of Allah
So, on the flip side of it, on
the flip side of it,
if you find someone performing some of these
things or what looks like some of these
things, but their aqeedah, their belief is corrupt,
do you believe that they are a wali?
No. Because the
basic definition is not he could fly in
the air
or he can walk on water.
That proves nothing.
And so, that's why you have to be
smarter
than most people.
No. What is the basic definition of a
wali?
They have iman and taqwa.
Obligations and the recommended acts.
Then,
they are a candidates for being a wali
of Allah, Azzur, and then if they are
giving somebody else something a supernatural act, it's
in the support of the righteousness that they
believe in and they practice.
But if someone is wicked, someone is criminal,
someone is a magician,
by the way, they could perform some of
these things.
Right?
So
a good example of that is who? Adjal.
Adjal.
Right? The imposter messiah. What will he do
at the end of time?
He will come to a people and he'll
say, do you believe in me?
They say, yes. They say to the sky
rain and will rain.
Is that evidence that he's God?
Or that he's the son of God or
that he's a prophet or that he's any
any anything special? No. Just basically commanding it
to rain is not enough and he will
go to other people and say, believe in
me. He said, no, we disbelieve in you.
He'll command the sky to stop raining and
they'll experience drought and he will say to
the treasures or the bounties in their village
or city, follow me and they will follow
him.
Even that is not
proof enough
that he's anything special.
So, these supernatural acts on their own, they
are supposed to prove nothing,
and that's really important.
So,
somebody told him,
said
said,
if some if you see somebody walking on
water, don't let that delude you until you
see
how closely he observes the sunnah.
If you see someone walking on water,
walking on this lake that we have or
in the sea or whatever,
he said, if you see that, don't let
that impress you
until you find
out is he pleasing to Allah or not.
As Shafi'i said,
a life did not go far enough. If
you see him flying in the air, don't
let that impress you until you understand whether
he is pleasing to Allah or not. Flying.
So could you see somebody flying in the
air and they are displeasing to Allah?
Could you?
I'm gonna wait for your answer.
Could you see somebody flying in the air
and they are displeasing to Allah?
Yeah.
Who carries them?
The jinn.
So it's it's not impressive.
The jinn will carry them. The jinn can
carry them from one country to the other.
The jinn can bring them food.
Right?
You could be you could be nowhere close
to food and that person will pretend that
he's and
then the jinn will bring him food.
All will bring him news
about you.
That no one else knows except you.
Or about your family
or intimate intimate details.
And you then you may think to yourself,
wow, how do they know it? They must
be really close to Allah
that's how they deceive the multitudes.
No. The jinn will tell them.
It's not that impressive and the thing is
the prophet
told us in the hadith that this happens.
That the jinn will ease drop
as the angels are discussing what Allah has
decreed and they will leak that to the
fortune teller and the fortune teller will add
lies to it. So when you hear it
and you'll find him truthful in one thing,
you'll believe all the other nonsense that he's
talking about. So if you see somebody like
a psychic,
right,
and they grab you, because I've heard they
do that with people, they grab you. Hey,
by the way, come on, free reading or
what have you.
And he said, no no no, I'm not
interested. He says, fine fine, you don't have
to, but I'll just tell you one thing
about you.
And it would be true.
And if your iman is not strong, and
if you're not smart, and if you're not
knowledgeable,
he'll draw you in. Because what they have
said is true, and it's really relevant, and
it could be the thing that you're thinking
about right now, the thing that is troubling
you right now.
But if you know and you believe that
there is a jinn standing right beside you,
a jinn a jinn standing right beside them,
and that exchange of information could be happening
as you are talking to them, it does
not impress you.
Right?
So it's the Quran and the sunnah. It's
not the supernatural acts. And that's why also
the greatest
the greatest,
way that the Sahaba
knew that Muhammad
was a prophet of Allah is not through
the miracles, it's through the
message itself.
Miracles was there to support. Nobody else can
do this. Yeah. But it's the message itself
that convinced
them that he's a prophet of Allah.
And if then, if you have some lingering
doubt, look at this miracle.
Or if you are the group of people
who only believes in the physical,
physical supernatural events, here is one to look
at. But that's really not the most important
message that the prophet bring. It's the actual
message itself.
InshaAllah, we'll we'll pause here. Actually, we'll stop
here inshallah.
We'll
take your questions.
So the question here is that I've read
that some of the great Imams prayed 300
rak'ahs, voluntary prayers a day.
How is this possible?
So, I mean, how is it possible for
somebody to pray 300 rakas
a day?
And I would say
probably the source is unreliable.
Probably the source
that quotes that somebody prayed 300
rakas, just voluntary prayer a day, that is
an unreliable source.
Because you're not going to achieve a greater
piety than the piety of Muhammad alaihi wasallam.
If you were to pray 300 rakas,
what time would you have to do anything
else?
Right?
You won't have time to do anything else,
not to take care of your family, not
to work, not to look after your children.
So the prophet
and his, as I said, he reached the
pinnacle of piety.
He didn't pray 300 rakas, but he was
what balanced and moderate in how he has
worship.
So he
told us, again, it's quite clear
how many rakas he prayed before fajr, before
Duhr, before
after after after after Isha. At night, we
know exactly how many rakas. We know exactly
what portion of the night he prayed. He
never prayed 300 rakas.
So, that is if somebody
attempted to do it or had done it,
these rakas would have to be too quick
and they would,
imbalance the rest of his day and they
are not sunnah.
So it does not matter even if we
find out later. Someone actually did this. We
say that the best,
huda, the best guidance is the guidance of
whom?
Muhammad alayhis salatu wa sallam. The best sunnah
is the sunnah of Muhammad alayhis salatu wa
sallam. So if somebody did extra,
and it's that extreme, you say he's that's
not our sunnah. That's not our model. That's
not our example.
Is it is it permissible to give sadaqa
for someone who does rukiah?
Can he accept it?
It's preferable if he
does it
freely,
but he can accept compensation.
He can accept compensation.
Because
at the time of our prophet, alayhis salatu
wasalam, one of the sahaba as they were
passing by
a non believing,
people,
a village,
and
their chief had been bitten
by a scorpion,
and they sought somebody to give them rukiah.
And they refused before that to host the
Muslims. The Muslims were traveling
and they sought some food from them as
travelers, and that's the kind of the custom
in Arabia.
So they refused to host
them. So later on, right, as the Muslims
were camping outside,
the chief was bitten by that scorpion, they
looked for a person to help with the
ruckia.
They didn't have anybody there. He said, do
you have anyone among you who could help
us? So, some of them said one of
them said, yes, I can, but in return
you would give us something.
So he read al Fatiha that healed that
non believing chief, and they give him something
in return, he took it, brought it to
the prophet
the prophet, he said, how did you know
that Al Fatiha is a Ruqyah?
And meaning he approved
of what he did, and he ate
from what that man brought back. So it's
permissible inshallah for the person to take something,
in return, especially
if there's transportation,
you're taking his time, and what have you.
It's permissible, insha'Allah. But what is important for,
for the person who's doing ruqyah is that
they would be followers of the Quran and
the Sunnah, not just anybody with a turban
or the beard who looks like a sheikh
is reliable.
He has to be recommended. You have to
go to someone that you know, that you
trust, and you say, recommend someone. And then
they recommend someone. You don't just do that
search on your own because you probably will
be unable to tell whether that person is
reliable
or not.
So they have to do rukiyah
with the Quran
and with the sunnah.
Right?
And if they ask you,
strange questions,
especially like,
what is the name of your father? What
is the name of your mother? What is
her middle name? Things that are irrelevant.
If he is asking for bring me a
trace of this or a trace of that,
things that are strange,
then you run away. Right? You run away.
Question. Do the awliyah of Allah know that
they are awliyah of Allah Azzawajal?
They will just know that,
something happened because they asked Allah Azzur.
That they prayed and something happened, or they
needed Allah and Allah come to their aid.
But no one will know of their station
with Allah,
and you will not know as you are
alive,
I'm in I'm in heaven,
or I have escaped hellfire,
or I am at this level in heaven.
Nobody will know this.
What they will know is what you and
I will know.
They pray, they fast, they do this, they
do that, they feel close to Allah, but
they also know what, that when they pray,
Allah answers their dua. Some of us know.
Or that one of those days, one of
those times, they needed Allah and then in
in a in an extraordinary fashion,
Allah has given them something.
But they will always remain fearful that
maybe maybe that is causing me delusion and
arrogance,
Maybe that is kinda sapping my iman. I
should be afraid. I should be worried. I
so they're always what? Fearful of Allah subhanahu
wa ta'ala
and also loving of him. So nobody will
be so assured that, oh, I have achieved
this level.
Right?
What is?
Is belief,
is what you firmly believe.
So,
and it's, you know, synonymous with the iman.
So something that you firmly believe is.
Anyone else has questions
pertaining
to what we talked about?
Yeah.
Yeah. Got it. Got it. So
we said aqidah. The question was, aqidah, what
is it? You said aqidah is belief. It's
okay if somebody is asking you, what is
your,
what do they mean by it?
So the word, if you know Arabic,
what is okda?
Okda is a knot.
Right? So if you tie something with a
knot, it means that it's firm. Right? You're
ready to tie a knot over it. So
they borrowed that and they
derived from it that word, akida, meaning is
something that you firmly believe,
firmly believe.
So when people today, if they were ask
you what is your aqeedah,
they might as well be asking you what
is what is iman, or what do you
believe in?
But they really believe, I mean mean by
it, what is it that you believe about
Allah Azzawajal?
What is it that you believe about,
especially
issues,
that's my assumption when a person asks you
this, especially issues
that divide
these sects.
So we have a sect that is a
Shia. We have a sect that is Khawarij.
We have a sect that is Murjia.
So what is your aqidah? Is your aqidah
aqidah aqidah?
Do you believe what aqidah
believe? So you believe that Abu Bakr is
better than Ali, not the opposite.
You believe that iman in consists of what
you say and what you believe, but also
your actions. So that's different than the.
Do you believe
certain things, right, that kinda differentiate
from
anybody else? So if somebody's 0 0ing in
on,
he really wants to know from you, what
do you believe about these things?
Right? So the time of Ahmed Al Nuhambal,
for instance, Rahmahullah,
some people were saying the Quran is created.
The right belief is the Quran is Allah's
words. It cannot be created. It has no
beginning, no end, Allah's speech. So that would
be part of that aqidah that they would
emphasize. So the innovators believe this, but the
aqidah is that. So that's what it exactly.
Yeah.
So the question is if you come across
someone who is speaking to the jinn and
they know things about you.
So the question is how do you protect
yourself from that or how can you say
to stop them from doing this? Right?
So, of course, the protection is the,
common knowledge protection that we have that all
of us know,
which is the after the salah, the in
the morning, in the evening before you sleep,
and when you wake up. These things are
supposed to protect you.
Right?
So,
if
you think, for instance, about
especially. And then
after each salah and before you go to
bed. So Allah as the prophet
said, you will have protection
till the morning if you read it before
you go to bed.
So
that will be
your
soldiers. Think of them as your soldiers surrounding
you.
Protecting you from the influence of your own
devils
or the devils that belong to somebody else,
to protect you from their harm. Now,
is that gonna stop
all sharing of information? I don't know.
But it protects you from harm.
Just like a person, a human being may
know things about you, but they're unable to
harm you. Because if they try to harm
you, you see yourself protected. So the greater
that a person engages and they fortify, this
is a nice word, they fortify themselves with
the,
these these things cannot reach them. And add
to it, of course,
an increased iman and increased reliance on Allah.
So whenever we sin, we weaken ourself.
So they have breaches in that fortress so
they can come in.
But when you obey Allah,
so your iman is strong, they'll be afraid
of you,
actually afraid of you. And if you rely
on Allah subhanahu wa ta'ala, they'll run away
from
you. So the greater your iman, the less
likely that they'll be able to harm you.
And, you know, for instance,
just things keep coming to mind as I'm
talking to you. So if a person, you
know, that wants to be concealed from the
eyes of the jinn, prophet
said, when you take off your clothes, you
say,
and that will conceal you from the eyes
of the jinn.
So those are things that would no more
that you remember Allah when,
you know, you enter before you enter the
washroom, you say these things.
So it keeps you protected
throughout the day.
So that's what you can do.
Okay.
Is there a hadith about how there's a
certain number of auliya, like it's capped at
a certain amount?
So anything
like that is false,
anything like that. So at any particular time,
there is a particular number of, and they
are distributed around this earth, and some of
them have different stations.
And you have the and you have the
and they have kind of this,
connection between each other. They know each other.
All of that is false.
A word of Allah, Azzawajal, is just your
average person who sweeps the streets or is
a doctor or is a lawyer or who
is an imam, all of these people. You
have no special knowledge
beyond what everybody else knows.
Right?
So you don't have any special control over
this earth, like he allows the sky to
rain or he knows anything that is hidden
or if you want protection, you come to
him and he protects you. None of these
things.
So these are all of the,
exaggerations. Remember in the beginning, I said that
is this issue
is for some people very confusing
and very mysterious because we have unfortunately
such a long history of confusing the wale
of Allah Azzawajal
with those who are deviant
or even those who are crazy.
Crazy, I mean, like crazy, insane.
Right? It reached that level where a person
would be so eccentric. This is even it
has traces still today
in some Muslim lands.
They thought that the worry of Allah Azzawajal
would be so eccentric,
so unpredictable
that the people will be roaming the streets.
He's not in his right mind. He he
sleeps
literally, I'm telling you what is read in
the books, he sleeps in garbage.
He dresses in rags and garbage.
He he sees people and he spits on
them, he slaps them.
But when some people see him, they will
kind of like prostrate to him because he's
a wali of Allah
because this is how eccentric the wari of
Allah is supposed to be.
Because they were strange,
and he doesn't even pray, and he smells
and
but that's the of Allah. That's how odd
it had become.
That insanity had become
Whereas before what? Who was the wale? Abu
Bakr was the wale, umard the wale. People
who are the most intelligent and wise, but
had degenerated
into this.
That's why it's really incredible how we have
misunderstood
that. Word of Allah is someone who prays,
not someone who asked, did you pray with
us? No. I prayed in Mecca.
Right? People will say, no. What did you
pray with us? No. He prays in Mecca.
How? Oh, he's a wadi of Allah. You
don't question him. How dare you question? If
you question him, something terrible will happen to
you and your family. So people shiver.
If he's a wadi of Allah, I can't
really question him.
So he acts incredibly,
in opposition to the Sharia,
negligent of it, and all of that is
supposed to be excused because somehow he's already
of Allah. So absolutely not.
These terms,
are baseless in the Sharia. We have no
idea that we could be have millions and
millions of Walis or we could have 1
or 2.
The Quran doesn't talk about it, the Sunnah
doesn't talk about it, we're not gonna venture
and guess something extra about it.
So thank you for asking,
those questions.
This is a question here about,
free mixing.
Probably need to think about it, Insha'Allah, I'll
answer you later,
but mixing with a,
particular profession.
So I'll think about it and let you
know, Insha'Allah, later.
Any questions inshallah before we,
Fuddar, go ahead.
No. Yeah. Yeah. So the person is wants
intends to wants to get married,
is it permissible just to look with that
intention to find a mate? Yeah. You
You are.
No. No. No. No. No. No.
Insha'Allah, it's permissible.
Anyone else has anything insha'Allah?
Okay. Inshallah. We'll see you next week when
at the same time.