Ali Ataie – Beliefs of Ahl al Sunna (Aqidah Tahawiyya)
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AI: Transcript ©
We have to know who is Allah Subhanahu
Wa Ta'ala. And the prophet is,
he is an embodiment
of the mercy of Allah Subhanahu Wa Ta'ala.
You know the prophet
then you know something about
Allah One of the points of fasting
is.
Allah
says we quoted this ayah, we put it
all the time that fasting is prescribed upon
you,
as it was prescribed,
upon those before you.
And we said that something is known by
its objective and so therefore the objective of
fasting is taqwa.
So fasting is a great thing to be
conscious of Allah subhanahu wa ta'ala. This is
taqwa.
And part of being conscious of Allah subhanahu
wa ta'ala is being conscious of the creation
of Allah subhanahu wa ta'ala. Our fellow human
beings,
right, have empathy. So one of the reasons
why we fast then is to empathize
with the poor, the needy. These are people
who don't eat every day. They have to
fast every day. They don't have a choice.
You have a choice. Right?
And we fast.
So when we increase within our empathy,
that increases our compassion.
When our when our compassion increases, then we
become more and more like the prophet Subhanahu
Wa
Ta'ala describes
You're almost killing yourself
over
grief over them. This is how much it
affected him.
Right?
That there has come unto you a messenger
from amongst yourselves.
It grieves him that you should perish. Deeply
concerned is he about you. And there's no
to this part of the eye eye, which
means that basically this applies to the whole
of humanity.
The prophet
as we've heard, for the whole of humanity.
In our maghrib of Allah subhanahu wa ta'ala
is to study our aqidah.
So I brought a text, the tahawiyah. This
is the text, the creed of Abu Jaffa
at Tahawiyah.
The basic method or treatise,
of the
So I thought we'd read some of this
inshallah ta'ala. You get to know who is
Allah Subhanahu Wa Ta'ala. Because if you study
different burrum,
different sciences, sacred sciences,
Akita is primary.
So there's there's something called the the 10
Mabadi.
Right? The 10 principles of every science.
They say what is the the
what is it
called? What are what supports?
What's the what's the,
the results,
what's the numeric we're studying.
So we have to know some basic Aftida
as Muslims. This is far Muslim.
This is,
obligatory about every Muslim to know
something about the basic Aqidah.
Something about Allah subhanahu wa ta'ala
and and the prophet
So is a word
which means to tie or bind something.
Right?
So for example, the, the the beautiful dua
of Musa alaihis salam
when he was at the,
Shajaraman.
What did he say?
Right? So untie the knot for my tongue.
Right? This is from the root, akhada. So
akhada
means something that is
binding us,
something that ties us down.
It's binding for us to believe in certain
things about Allah
We have to believe in them.
Right?
And Aqidah
formulas
or articulations
are the strongest when it comes to sources.
So the Aqidah
is based on the Quran, primarily.
What does the Quran say? The Quran is
concealed
considered to be a definitive
proof. It's called tabeel fattai. And then also,
mutawad al hadith, multiply attested hadith.
Right? What is a multiply attested hadith? That
means groups and groups of Muslims from all
around the Muslim world are reporting the same
thing from the prophet
which would have made it impossible for them
to have,
collaborating
in order to fabricate something about the prophets
of Abu Dhabi. Right? It's multiply attested.
It's just simply known.
Right? And then also the ijmaq and the
salaf, the first three generations
of the Muslims. Some some people say the
first four generations, these are called the salaf.
And the is consensus
of what they taught our students. This is
what Akita is based on.
K?
So he begins here by saying,
praise be told all.
And then he
says, Now he's going to quote this is
the introduction here. What does Abu Jafar al
Tawawi say?
So, basically, his introduction here is he's saying
that this is an explication
of the Aqidah.
Right? The belief,
the creed
of the people of
the prophetic precedent and the majority. This is
called Hakus Sodha or Jamaha.
Right?
And Abu Jafar to Howie is Hanafi and
his fiqh.
So he's, one of the direct students of
Numaal al Guthabit, who's Abu Hanifa.
Well, Abiyousafyahooibib
Ibrahim,
and I'm sorry.
The 2 top students of Abu Hanifa were
all the abuses of Ibrahim
and Sheikh Mohammed al Shaibani.
Okay? This is an accepted creed about the
sunnah wal jamaah.
So then he says,
So the imam said and the aforementioned 2
imams,
Abu Yusuf
and,
Hamid Sheidani.
We say,
in believing in the tawheed of Allah
What does tawheed mean?
Tawheed. This is a must have on the
second form. It means oneness.
It means
monotheism.
This is absolutely imperative for Muslims to believe
in Tawhid. What What does it mean to
believe in Tawhid? He's gonna go into that.
But one of the things that we know
as Muslims
is that a Muslim who was a Moroccan
believes that all strength and power
comes from Allah
Nothing, nobody,
nobody, nothing has any strength whatsoever
except by means of Allah
Okay?
So,
when we walk around, when we eat,
all of these things, these mundane things that
we do on a daily basis, all of
these things are by the permission and power
of Allah Subhanahu Wa Ta'ala. If Allah Subhanahu
Wa Ta'ala wanted to, he can very easily
take that away from us. Right? So we're
we're floating on the mercy of Allah
It's one of the meanings
of
This is the first point. So there's about
a 100 and some odd points that he
mentions here.
Let me see if I can get the
exact number. 130 points.
A 130 points. The first one
is. Thoroughly Allah is 1
and he has no partner.
Okay. So like the Christians say, yes, Allah
is Wahid. That's what they believe. They'll say
that. They say, I've
heard them. They say,
Allah is 1. Right? What? But
he does not have a partner. The Christian
also will say
that,
he shares. He's a shariq
with Allah
That
has omniscience.
He knows everything.
He has He has This is what they
believe. This is shirk. Right? So it's not
just enough to say Allah is. Right? You
have to believe that he shares none of
his attributes with anybody. No one has divine
attributes. Doesn't matter how great they are. The
prophet
is the best of creation. He does not
have divine attributes.
Nothing. Nobody. Jibreel Ali Salab, no. Nothing.
That's divine attributes. Allah subhanahu
wa ta'ala. Right? This is our so he
so Allah is 1. Right?
And he's
Right? There's a difference between 1 and an
What is the difference? Because the Arabs at
the time of the prophet, they believed,
in many gods. Right? They're polytheistic. It's called
polytheism.
Right? But many of the Arabs,
although they believe in these other gods, they
only worship Allah. So is this still hidden?
No. It's not so hidden.
Right? They've been beaten in other gods, these
Adi, Adi, and those are gods, but we're
only gonna worship Allah. This is not called
monotheism.
It's It's called henotheism.
People who wanna take notes. Henotheism
means you believe in many gods, but you
only worship 1.
Right? So this is not Tawhid.
Tawhid is believing a lot in Ahad. What
is Ahad? One and only unique.
One of a of a genus. There's only
one god. There's only one entity who is
Hila, and that is Allah. There's no other
Hila.
Right?
So we may use this example of when
he did the tasidos.
If I say, for example,
I am one man.
Right? That doesn't mean that you're not one
man. You're also.
Right? All of you are.
But if I say,
that means there's no other Rajul on earth.
There's no other Rajul in creation. I'm the
only man. So I use the word.
Right?
He does not share
in any of his attributes,
his his facts,
his essence,
his advice, his actions. No one shares in
these things.
Okay?
He says,
Right?
And when we talk about the essence of
Allah,
we usually
use a
negating
verb
or particle.
Right? It's called negative theology.
Why do we use
negative theology? Via
negativa.
Why do we say that? Because when we
talk about the essence of Allah Subhanahu Wa
Ta'ala,
we can only say what it is not,
not what it is.
We don't know what it is. We have
no idea. You can even possibly comprehend what
is the essence
of Allah When we talk about the attributes
of Allah
we can use positive,
descriptions.
Positive. He is the most powerful. He is
all knowing.
He has,
absolute will. Those are powerful
positive descriptions
of the attributes of Allah
When we talked about Allah's essence, we can
only go the way of
the negative.
You are geezugoo. Nothing can debilitate him. Nothing
makes him weak. Right? Like, Firao said that
I am god.
Used to eat bananas according to some stories
about,
that he would only eat bananas. Why did
he only eat bananas?
Because he wanted to become constipated.
Why do we not want to do that?
Because he didn't like going to the bathroom.
He said, I'm I'm not. This is beneath
me. I don't wanna go to the bathroom
anymore. So we eat bananas, this type of
thing. Right? Nothing debilitates Allah.
The Christians, they say, is
Allah.
This is their orthodox position.
Right? 99%
of Christians, they believe this. If you read
the gospel of Mark chapter 9, he saw
the salons in the city of Jerusalem. He
sees a fig tree in the distance. He
goes to take some figs and he notices
that
it's not fig season. Right?
So he doesn't know something.
If a prophet doesn't know something, if a
person doesn't know something, then automatically they're excluded
as big Allah
knows everything.
A leaf doesn't fall without the knowledge of
Allah
Right? So nothing can debilitate him. He's never.
Right?
There is no god except him. This is
point number 4. There is no god
except him. And there's a difference between Elad
and Ra'a.
A god
and a lord.
So Elad,
Elah,
this is a reference
to a god that is transcendent.
Right? A god that is transcendent, that is
removed.
It's called Elah. So this approximates a belief
called deism.
The founding fathers of America, the vast majority
were not Christians.
This is a misconception.
Right? You know how they sometimes say throw
out Fox News and they say these Muslims
wanna
implement Sharia law in a Christian country.
It's not a Christian country.
In fact, this country was founded to be
the very opposite of a Christian country. One
of the founding principles
of this country is not to be a
Christian country.
Not to imitate what was happening in Europe.
Right? Christian Duda, that was Europe. What was
happening in England with King George or the
Anglican church that would persecute scientists, sir Isaac
Newton.
He was a monotheist,
Christian. He was not a Trinitarian.
Right? He was a Unitarian Christian,
but he couldn't express that because
that was a death sentence. It would kill
him for blasphemy. This is in England during
the time of the the founding fathers. Right?
So the Treaty of Tripoli makes it very
clear. The Treaty of Tripoli was signed onto
law by president John Adams
in 17/97.
It says, and I quote, United States of
America was in no way founded
as a Christian nation. It's not a Christian
country. It's a secular country. It's It's a
creation of church and state.
Right?
Anyway,
so many of the the first six presidents,
they were not orthodox Christians. They were deists,
which means they believed in sort of the
neo platonic
concept of God. That God created everything, but
he has nothing to do with his creation.
He's utterly removed and transcendent.
Right?
This is a god.
But then
what does mean?
Means your cherisher, your sustainer.
So this is God imminent.
Right? God removed and God close to you.
Allah
is both of these. Allah
is utterly transcended.
There's
nothing like him whatsoever.
He's utterly transcended. But he's also close to
us, meaning that there's a relational
aspect we have.
How do we know
this?
He says in the Quran, when my servants
ask you concerning me, say I'm close. I'm
Farib.
Right?
We are closer to the human being than
his jugular vein. Allah
is transcendent and he's imminent at the same
time. He's a personal deity.
Right?
So that's the difference between
So he says here he is preexistent without
origin,
eternal without end. So Allah subhanahu wa ta'ala
is the first without a beginning. You think
to yourself, how can that be?
Right? How can you be first without a
beginning? The reason that we can't conceive of
it,
intellectually
is because we live in a linear world.
We live in the temporal world.
And in a temporal world,
we we think in terms
of once upon a time and then the
lived happily ever after. Beginning and an end.
Right? We cannot possibly conceive of how an
entity is outside of time. How can someone
be outside of time? It doesn't make sense
to us. Right? But also because
nothing is like him.
Right? Therefore, he's dependent on nothing. Allah
means he is totally independent. Therefore, he even
transcends
time. He's not in time.
Right? For Allah
it's not, you know, whatever 4 Ramadan
13
1434 Cathedral. That's not the date. It's on
date of Allah Subhanahu Wa Ta'ala. Allah Subhanahu
Wa Ta'ala outside of time.
Right? In the Bhutanatawwaba,
ten is ascents.
Right?
Why does Allah subhanahu wa ta'ala describe myself
in the past tense? Canada is an interesting
verb.
That when Allah subhanahu wa ta'ala uses kana
to describe myself, it means past, present, and
future.
Alright. So he's meta product. He transcends time.
This is how we solve this issue
of
infinite regression. You guys know what this means?
What came first, the chicken or the egg?
What came first?
You say the chicken came first.
If the chicken came out of an egg,
The egg came first.
Who did the egg?
Does it make any sense? You can go
back, add infinitive.
Right? This is called infinite repression.
Right? And we can't solve it because when
we think of chicken and eggs, we're thinking
of things that are creatures like us that
are dependent on time.
Right? They're dependent on time. But Allah
is not dependent on time.
So how do we solve this riddle of
infinite repression? Is that Allah
He always
was.
Allah before time and space.
He's madin.
Right? He's preexistent.
Again, the Christians say, is also preexistent.
This is a shirk. This is not.
This is not monotheism.
He is
the
jati jati one. He is the eternal without
the end.
Right? So has
a that
key, an essential pre eternality that nobody else
has.
No one else has a and that key.
He's also
he also has this attribute of baqa.
Baqa means
that he lasts forever.
Right? He lasts forever because that's part of
his nature. Subhanahu wa ta'ala. But Allah subhanahu
wa ta'ala can also
give this attribute
to his creation.
He can grant it to his creation to
live forever.
Because Jannah lasts forever.
It doesn't come to an end.
Right? And we're going to be, inshallah,
when we enter Jannah,
we're never going to perish.
Right? So Allah
has given this attribute of baqa,
everlastingness,
right,
to immortality,
you can say,
to some of his creation that he moved.
Then he
says, that he doesn't,
perish
and he doesn't become extinct
or obsolete.
Right?
He doesn't become annihilated.
Everything else becomes annihilated.
Everything else is annihilated except the countenance of
your Lord.
So again, we compare this to Christianity. The
Christians believe
that
the Jews are guilty of deicide.
What is deicide?
You heard of
a
we have suicide. Right?
You heard of homicide?
Suicide to kill oneself, homicide to kill another
versus
deicide means to kill God.
This is Christian theology. It's not a joke.
It's what they believe. It is kind of
funny though. I have to admit it. To
believe God is dead and God died.
God was dead in his tomb for 3
days. Right? And
this is very interesting
because one of the
qualitative attributes of Allah Subhanahu Wa Ta'ala in
Judaism
as well as Islam is that he is
He he lives. He never dies
because that's part of his nature. Right? Everyone
that prophesies
you worship Allah Subhanahu Wa Ta'ala, he's alive.
He never dies.
Right? So one time I was in this
debate with this Christian scholar. He had a
PhD in Christian Theology.
And I said, when God is dead in
his tomb for 3 days,
who's running the heavens and the earth?
You know what his response was? He said
it was on cruise control.
That's what he said.
It's on autopilot.
Cruise control.
Right?
And this is what Christian theology believes actually.
They believe that there's secondary causation without getting
too technical here. But basically,
God created natural law and he sort
of sets it in motion and it goes
by itself.
So he's somewhat removed unless he wants to
get rejected.
But our theology is that everything is caused
directly
by Allah Subhanahu Akkadar. There is no secondary
causation.
Anyway,
so he doesn't perish. He doesn't become obsolete.
He doesn't become phased out. He doesn't become
extinct.
Right?
And then he says,
nothing happens except by his
except by his will. And will is a
qualitative
attribute
of Allah subhanahu wa ta'ala.
And then he says imaginations.
Right? Imaginations
cannot
contain him and adham,
comprehensions
cannot
perceive him.
So you can sit down
for hours and hours and think what is
Allah subhanahu wa ta'ala? Whatever you think about
is ultimately incorrect.
So it's a big waste of time. It's
that it's hard to actually do that. We
don't think about what is Allah essentially.
We can think about who is Allah in
the form of his actions. What does Allah
do for us? Allah
is the most merciful of those who show
mercy.
There was a buzzer at one time, a
military expedition,
and,
the prophet said that was there with a
group of Sahaba,
and they saw this woman suddenly come out
of her house and she was
hysterical. She had lost her little son.
Right? Little toddler
was lost
running around. She's historic screaming,
where's my son? Where's my son? She picks
up her son and she starts to kiss
him and hug him, starts to breastfeed him.
Right?
And then the prophet
said he
said,
So can you imagine this woman throwing her
son in a fire?
We cannot imagine this woman taking her son,
and she's hugging and kissing and squeezing and
throwing him into a fire.
Right? And then he said,
Allah is more merciful
to his servants than this woman is to
herself.
Right? So these are things we should think
about. We don't think about what does Allah
look like?
Where is Allah?
This question is immediately incorrect because there is
no where with Allah subhanahu wa ta'ala.
Where is called thoughtful mechanic.
Allah does not have a mechanic.
When is Allah?
When is Allah?
There's no salam with Allah.
It's utterly inconceivable. So it's actually haram to
think about these things. See, you won't understand
anyway.
Right? What do we think about? We think
about the niram,
the blessings the blessings of Allah
upon us. Right?
Right?
Think about the blessings of Allah
that are upon us. And the blessings are
innumerable.
Creatures do not bear any similarity
with him. Like,
al Hawada. He is completely
dissimilar, his creation. That's why we can't make,
you know, paintings and iconography.
Like, if you go into a church, you
find all this iconography
in the church. I remember one time I
was in a church with another brother. We're
doing an interfaith dialogue.
In a Catholic
church. So there's, you know, there's stations of
the cross. There's like life-sized images of Jesus
Christ holding the cross, crucified on the cross.
So we had to pay. So
they cleared the altar for us, but there's,
like, all of these images in front of
us.
So So you can pray on our altar.
So I looked at the brother and he
looked at me.
We're looking at each other,
and, they're waiting for us to start our
prayer.
So immediately, almost instinctively,
we ran out.
We just started running.
We ran outside, and immediately outside we started
praying.
And then this I remember this one lady
was so offended. She said, what are you
guys doing? This is the house of God.
We had to explain to them, you know,
these are these are images, and
and,
you can't pray in front of them and
things like that.
That was interesting.
Anyway,
so he bears no similarity. And then he
says, here,
We talked about that. He is alive. He
doesn't die.
That's
a.
Listen.
He's
not
overcome
with
sleep
or
fatigue.
He is a creator without need.
Right?
He is a provider without
any kind of store houses or budget
limited resources.
You know, like, if we wanna
support something or give money to someone, we
have a budget.
It's a limitation. Even if you're a billionaire,
you have a limit. Allah subhanahu wa ta'ala
does not have any type of limit or
budget. Okay?
And then he says, he sees his life
without fear and resurrects without effort.
Just as he was possessed of his attributes
prior to his creation,
so he remained in the same attributes
without increasing in them as a result of
his creation
coming into being. We'll talk about this inshallah.
He had all of these attributes,
forever.
And he was
described by the attribute Al Khadem before he
even created anything.
Before he created anything, he's still called Al
Khabe because he has that potential to create.
The potentiality
is still there.
You guys skip around a little bit. It's
difficult.
It requires a lot of explanation.
And then he says,
that is
because he has power over all things.
Right? And everything is dependent upon him. So
again, anyone who claims to be God,
the very fact that a human being is
claiming to be god is immediately
a
proof that that person is not god.
Why?
Because a human being is always dependent on
things.
Right? A human being is dependent on many
things. On food, on water, on gravity, on
sunlight, on the moon, on clothes,
on the weather.
Right? This cannot be
So Christians, for example,
Christians are very,
aggressive sometimes in their Dua and Muslims.
If you go to a public school,
and there's a group of Christians there, and
they they find out that you're Muslim. It's
like their ears will light up. Oh, Muslim.
They come up to you. Who's God? You
say, Allah. I said, who's Allah who you're
talking about? Right? Allah is blah blah blah
blah. They start making these things up.
Right? God is Jesus. That's what they say.
So don't you believe God is
independent of everything? And I say yes. Okay.
Jesus is dependent on food, on water, on
gravity,
on sunlight,
all of these things.
So
I'm saying a god is this.
We worship a God that has limitations.
No. Allah
has no limitation.
As soon as we can
as soon as we can prove that someone
has a limitation, they're automatically disqualified
as being Allah Subhanahu Wa Ta'ala,
as being a god in any sense.
Everything is easy for him.
It doesn't mean anything.
There's nothing like him
while he is
the all fury and the all sin.
I think we'll stop at this point with
the text and try to take some comments
or questions. If you have any questions regarding,
the theology or the akita
or if you have sort of, you know,
questions about fasting, 50 type questions about about
fasting and take control. Yes, sir.
You said that
Ask a good question.
Yeah. Kids kids ask these questions all the
time. Where is the law? Things like that.
So
the way we talk to children is that
we say that Allah's mercy we stress Allah's
attributes.
Allah's mercy, Allah's love is here.
Allah loves you. Allah cares for you. Allah
is merciful.
So concentrate on the the sifan of Allah.
See, what does Allah say? Allah is a
God
who loves you. He's merciful.
Talk about his attributes. That's the best way
to do it. Right? They say where is
Allah?
It's difficult question to ask. It's the question
itself is faulty. So if they ask this
question, where is Allah? Then you say Allah's
mercy is everywhere. Allah's concern is everywhere.
Right?
And then ultimately, if they're kind of,
being smart out of it, they'll say, no.
No. No. Where is Allah's
essence? Right? If they ask that question, they
say that this question has no answer. But
usually, children don't ask
those types of questions.
Concentrate on Allah's attributes. This is not a
person.
This is the best way to talk to
children about. About
it. Yes.
Yes.
Yeah. Yeah. Ahat. One of a kind. So
that when Bilal is being tortured
The question is,
if I can he's defining the term was
a really question.
But
means all powerful, all all merciful.
Basically,
all of these attributes are excellence.
Basically,
is one of a kind.
So when Sayyidina Bilal was being tortured by,
He was saying,
He wasn't saying,
because Umayah would say, yes. Allah is Muhammad.
We believe that too. And he wasn't saying,
Allah, Allah, Allah, to say, yes. We believe
in Allah also. But means Allah is the
only god.
Right? That's it. He's one of a kind.
No other god.
Right? So this was seen as a
threat to
the Jahadi era.
But, yeah, you can do. There's there's massive
commentaries written down some of the flaws.
Massive, massive commentaries.
But what is a hack? What does it
mean
to be
my advice is children need to have a
mentor.
They need to have a mentor that's not
quite as old as their father,
but obviously not as young as they are.
Sort of a go betweener.
Right? That is kind of familiar with the
context of the society.
So that's something they feel really comfortable with
because,
you know, when we used to do the
youth habaka
in
the early few years ago, We get youth
that come in and ask us questions that
would they would never ask their parents.
It's just out of the question. It
would say things to us that would never
because it would be total, basically, basically, suicide
if they
they approach their parents about certain things. So
they'd ask us about them because they feel
uncomfortable with us. And they ask us questions,
you know,
questions related to everything, to to society, to
theology.
They need to have that mentorship there.
Right?
I I know as many Muslim youth are
are are
2 faced, many of
them. That there's something at home with their
parents
and then they go out with their friends
and they're completely different people.
Completely different. I've even seen this with hafad
al Quran.
There are hafad that go to university
and,
they get addicted to drugs.
And one time, they came to a a
restaurant, and they were pies and tigers, 3
of them, completely eyed. They just smoked some
marijuana.
They're they're.
You know? So even they're not immune to
this. Right?
So we talked to them. I'm not a
Hafsa Para. But I was they were a
few years younger than me. Right? So I
said, what are you guys doing?
You're a Hafsa Para. Yeah. The pressure is
in school or so,
you know, whatever.
It couldn't take me, but
so on and so forth. So that's the
most important thing, is to have that mentor.
And not just any inventor, you know, this
virtual baseball game. Someone who's knowledgeable of the
dean
so that this mentor can answer these tough
theological issues
that the the philosophical issues that these youth
are hearing in high school and in college
that they won't approach their parents with. Because
number 1, they think my parents don't even
know this stuff.
My parent, my father, my mother, whoever, is
not even in a position to be able
to answer these questions.
Right?
You know, how do you deal with
Nietzsche's concept of the death of God?
Go pray.
Don't worry about these things.
Because
the focus on the immigrant community is more
on orthodoxis.
It's more on proper practice of the religion,
not on orthodox.
Right? It's not on the Aqdah
because we didn't have these issues back home.
Back home, there were no atheists.
You know?
You didn't have the Internet.
But I'm talking about, like, my parents' generation,
the Internet.
It's closed society. Everyone's basically Muslim. Questions were
more 50.
But now you ask these deep philosophical,
theological challenging things.
People go on children go on online. And
this is a Richard Dawkins. He's
a Christopher Hitchens. He's atheist.
And they're very persuasive. Some of them are
very charismatic, very intellectual,
And many of the youth are swayed by
us. Right? They think my father, he doesn't
know anything. He has an accent. That's what
they think. Obviously, that's not true. Just because
you have an accent doesn't mean you could
be a brilliant Indian. Probably not now. But
they use they have now. That's how they
think. My parents don't use it. My father,
poor guy. He can't even speak English correctly.
But this professor in school, who's an atheist,
has PhD.
He knows what he's talking about.
Right?
So they won't even approach the the parents
with these issues.
There has to be a mentor.
Right? Someone who
knows the language, someone who knows the lay
of the land, knows the context. This is
why according to Sharia, a Mufti, could not
give a fatwa in a foreign country even
if he's shameful Islam. Even if he's abirul
in it. Right? He has
to
know the context of the people before he
can even give a fazwan.
Right?
So, you know,
that's that's really important for them. Joining the
MSA, things like that are also important.
Putting in contact with with scholars, introducing them
to scholars. You don't have to be right
in contact with them because, again, this is
an age of technology.
So you can take the courses online
with with,
you know, qualified, authoritative
scholars once a week even.
Because 989
percent of what these children are hearing in
schools, they're not going to confide to their
parents. And they hear some garbage. Trust them.
They hear a lot of garbage.
And I even met youth that are just
going through the motions now.
They go to the masjid, and then privately
they tell me I'm not even Muslim anymore.
I just gotta my father makes me go.
I just go just to make him happy,
I go to the Jannaza prayer.
I don't believe in Allah anymore. I just
go pray with him. He's not gonna go
to it.
Why did you believe me? Well, yeah. It's
something that I was taught when I was
a kid. You know, it's less than my
heart.
I have bigger and better things to do
now. And a lot of times, it's the
parents call because of the children when they
have this seal for their religion
when they're 16, 17, 18 years old. The
parents only get scared. Oh, he's gonna be
the home of law.
Don't worry about these things.
Go get your PhD first.
And then then he gets his PhD when
he's 35 or 86 years old.
And then his father says, okay. Go to
the masjid.
I'm an atheist.
What?
I'll bury you. What happened?
You told me not to go into these
things. That's what happened. Yeah.
This is very common, by the way. Very,
very common.
If you have that zeal to live in
religion, don't be afraid of it. Don't buy
it, use their own payment, rhetoric.
No. Let them
study their religion.
They're not doing anything wrong.
They have love for
Allah, which I like to know. Don't relax.
Go go chase the dunya for a while
and then come back to religion. Perfect. Many
of them, they don't they never make their
way back. Yes.
At much smaller age,
when you have the perfect
Yeah. With younger with younger children,
the best thing to do is, like,
kind of
connect
their childhood memories with Islam somehow.
Like one of my teachers once said that,
and he's an old man. He said, one
of my greatest memories
was going fishing with my father.
Right?
And we would fish and then right at
the edge of the lake, we would pray
our Asafaa Tahasaf.
And so he makes this mental connection from
a beautiful, nostalgic
memory from his childhood with something just following.
Right?
Or, like, you know, take your son to
a baseball game, football
game, but somehow interject
something Islamic about it. Like, do your prayer
there or make some dhikr there or talk
about have a conversation with everyone. So they
make those connections
between
beautiful childhood memories and Islam. In that case
and when that happens,
that love
will never leave the child. The love of
the deed.
Right? So we have to be people that
practice religion as adults, as parents.
We have to practice. We can't tell our
our children. The children are not stupid.
We say, you know, what are you doing?
Stop smoking. It's hot off.
Yeah. Yeah. I say, what you're smoking? That
doesn't apply to me. Don't worry about me.
I'm a bad example. I'm a bad example.
You should have smoked me. What are you
doing? Get up and pray.
But, dad, I've never seen you pray. Don't
worry about me. I'm a bad example.
This type of thing. Kids are not stupid.
You know what that child's gonna do? It's
okay. I'm gonna pray. Right? He's praying the
whole time he's thinking about,
this girl or that video game or that
hotdog,
this pizza,
this quarterback. That's his prayer.
Why should he pray if the parents aren't
doing this?
So lead by example
and
and,
you know, stamp these beautiful memories
within the child's psyche, these nostalgic memories.
One of my friends in college,
who was brought up in a very devout
Muslim household,
he actually left a prayer for a while
and was eating pork.
So what happened to you? And one of
the things he mentioned to me was that,
my father was too strict on me as
a child. He would he would kick me
in the head and wake me up for
Fajr,
and,
he would never take me anywhere except the
masjid,
and he was very rude to me. And
then when other people were were were around,
suddenly he became the prophetess. I said, I'm
smiling at people
and very nice and gentle and then we
go home, he turns into Sarah Al.
So I said, yeah, but that's your father.
That has nothing to do with your religion.
He said, no. I that's that's what happened
to me.
I I can't bring myself to pray for
this every time. I make blue, his face
comes into my
mind,
and I don't wanna pray anymore.
So kids make that connection from early childhood.
Very young children, you know,
take them to
the fun places like the Islamic museums.
They remember these things.
Go to the,
you know,
amusement parks
and make sure that you pray there and
have them pray with you. Don't be afraid
of these things. Oh, there's non Muslims around.
You're gonna make fun of me.
Don't worry about that. You know, don't be
negligent. Don't, like, you know, get up in
the middle of a, you know,
tea party rally and do your
That's obviously easy to hear you. Neglected.
Right? But let them know that you're most
you're proud and and
and have those those beautiful
memories.
Yes, sir?
Yeah.
The question is about,
praying regarding the imam and and the
mind gets to drift.
Well, drifting of the mind is
is is very very common. It happens to
everybody. One of my teachers actually said,
you know you've
attained
sainthood but you can pray the proper attain
and it never wants to lose focus.
So everybody on this year, his
point was 99.99
percent of human beings who want to lose
focus in the prayer.
But a way to bring someone back
is
before the prayer
you know how sometimes we start praying
and then in our prayer, we start worrying
about things. Right?
If we have domestic issues, financial issues,
whatever they are, if we're very busy, suddenly
we're thinking about them in the prayer. So
what should you do before the prayer is
think about that very quickly and get it
out of your mind.
Right? You have to prepare yourself for the
prayer.
Think about these issues,
you know. Oh, you know, I have to
I have to pay the mortgage,
whatever it is.
I have to call my mother in 2
weeks. I should do that.
Get it out of your mind. Now you
can be ready to pray
And this is attentively
to the Koran.
Even if you don't understand, try to pick
up some meanings.
Right?
But but ultimately, we will we will drift.
But the saying
that,
when you're standing in prayer,
that on the day of judgment, we're also
going to be standing in the same fashion
shoulder to shoulder with people.
So some of the think about the.
Right? And I've been in prayers,
where, you know, I'm praying and I feel
the need to yawn. And this is work
a 100% of the time for me. 100%
of the time. When I feel the need
to yawn, immediately I think of the only
thing I want. If my yawn goes
away. Right? Or I start to drift a
little bit. I I think of the yonkiyama
and I'm focused to get them.
This happened this works a 100% of the
time for me.
Or even one time I had to go
to the bathroom.
And it's more crude to pray where you
have to go to the bathroom, But the
prayer time is gonna go out, so I
started to pray. And as soon as I
prayed, I started to feel like my need
to go to the bathroom. Immediately, I thought
of the day of judgement, and it was
gone. The whole prayer
never came back to me.
Right?
So think about think about the almighty,
when you're standing before Allah
That's why you're holding your left hand because
you want to receive the book with your
right hand. Keep that left handed.
He sees the book with your right hand,
inshallah.
Think about that bay that we're standing before
Allah.
This is a prayer that's a dress rehearsal
for them.
Right? That's why we're praying because
people who didn't pray about the old Tiyama,
this is gonna seem very strange. They have
for sure, they can't even look up. They're
standing next to people that are looking at
them.
It's very, very terrifying if you've never done
that before. But we're trying to accustom ourselves
to this type of,
this type of standing of the human being.
Yes.
When I go out for a car war.
It's like that.
I think I tried
to hide my hair from
people. I think maybe something has a BMI.
How do I overcome that? The reason I
do that, I
I think I'm not brave enough to pick
the wrong things or something saying something.
So I try to find it. No. It's
it's good to be discreet.
I mean, don't get me wrong. I mean,
we should be like we shouldn't make a
spectacle of ourselves. Because then we're putting ourselves
in a wrong way, and some of the
other would actually say that's all I'm gonna
do that.
Because people have real animosity,
you know, in this country.
A few people have real animosity with Muslims,
and they're just looking for Muslims.
Right? So we should be discreet when we
pray. We shouldn't, you know, be in people's
faces.
But Allah,
he
mentions that he loves,
he loves this attribute of Muslims
that fulfill the responsibilities,
and they don't care about the opinions of
creation.
Right? But that's taken with a great result,
obviously.
The prophet, sallallahu alaihi sallam, he said, put
it Speak the truth even if it's bitter,
and don't be afraid of the reproaches of
human beings.
That doesn't mean we put ourselves in harm's
way.
Right? Because they were being negligent.
And that can again,
we'll assume we heard about it. It's it's
impermissible
to put yourself in danger like that. So
I would recommend, actually, that when you have
to pray, find a clean place that's discreet.
Right? That's private. It also helps your concentration
is if you're praying outside of the street
and cars are swimming violent. You're gonna be
thinking about who's gonna throw
their car radio at me, who's gonna yell
something at me. So the whole time, you're
sort of in for sure or in fear
of of of Khali and not of Khali.
So that's also problematic,
you know. But if there's no other place
to pray and
you can't leave the room or something, then,
you know, like, you're you're you're in an
airport or something like that. Right? If you're
in an airport,
use some some airport that was the fire
on. Houston airport. George W Bush International Airport
actually has a prayer cap open.
I was very surprised. I walked by, and
I said, I can just do my prayer
there. I go inside, and there's I see
people kneeling, and there's there's, like,
a a brother making such
that it says even Oakland doesn't have a
prayer chapel, but George Bush International
has a prayer chapel.
So,
be just be cautious about things like that.
Be wise about it. It's not a deficiency
in your epine.
Not wanting to show off or think that
one. Or, you know, wanting to be discreet
is not a weakness of the imam.
We should be discreet.
The other panelists read this interesting recently that
there's actually
opinion about using the on your horn.
We talked about this last night. But then
we come to the masajid and we have
kushur and the prayer area, and then we
go outside the parking lot, we're honking at
each other.
Some of the heard of mine actually say
it's hard to catch your horn.
Why do they say that? Because they say
that it's clearly a breach of your suffering
that you're showing impatience and animosity
towards another human being, especially if they're Muslim.
So they say, you can only do it
for 10 people. You could just beep beep.
If someone is, like, stopped at the red
light, not looking at their phone, and then
turns green just to let them know that,
okay, you can go now.
Right?
This is something else they mentioned, the sign
of the of for sure.
A sign of lack of for sure in
the prayer
is impatience after the prayer.
Right?
Or impatient after them just wanna get out
of the bus gym. That's a sign that
they were impatient in the prayer.
Glad that's over. Gotta get out of here.
Then let me go. Then they go. They
have they're in bad moods. Right?
Also, a sign of lack for sure in
the prayer is that when he's at home
alone, he prays like a chicken poo.
The chicken picks the ground up. This is
such a thing.
Very good prayer. Right? And he's praying the
TVs on too so he can hear the
news at the same time. So he's, hey.
I can kill 2 birds with 1 snow.
I can listen to the news and I
can pray like a chicken. But when it
comes to the message, when there's other people
watching, oh,
Islam. He's got a straight back. He's there
for about
2 minutes.
Deep touchdown.
You can hear his his heart pumping. And
then he's racing his horse a little bit,
bro.
There's no difference.
Sorry about last week. I totally forgot about
this class.
Sorry. My
cat.
So,
today, inshallah, we're gonna be
continuing with
our
reading
of the, the creed of Imam Abu Jafar
Tawhi. And
before we move on to the text,
maybe some background information might be in order
regarding
the creed. There were some questions last time.
You know, what is the creed? Why is
it important?
So the great the great creedal articulators,
there's 3 of them. Right? According to the
vast majority of scholars of
Ahnusunnu
JAMA'a. Of course, Ahnusunnu JAMA'a,
means the people
of the prophetic
precedent and the majority. What we have the
majority.
That's why it's important for us to stay
with the majority.
It's an interesting statement attributed to the state
Nadi, called Abu Wacha.
It's mentioned, in Imam Suyiti's study, Kholefa. Of
course, we know Imam Suyiti, the great scholar
from Egypt,
But this is also mentioned in something called
Nejul Balaha,
which is primarily
a source for the the Shia. But some
of the Sunnis say
that it's authentic.
It's very spurious. There's no sunnah for many
of the things. But this also mentioned
so mentioned the Sunni and Shia sources
that that that Imam Ali Khan Mullahu Wa
Tafti
said,
that 2 groups of people
because of me are destroyed
or on my account
are destroyed. It's a very interesting statement
because the prophet
he said that Imam Ali, he said you're
similar to Isa
He would compare
Sahaba, certain Sahaba
with certain Anbiya because they have similar characteristics.
Of course, nobody has a higher
station than than Via. And, you know, how
he mentions that the
in
Geneva.
Right? One prophet is bigger than all of
the saints. It's that's madam. That's known.
So if he says, for example, let's say,
Naromar is similar to Musa alaihis salami
because
he had a lot of. He was very
strict.
He's dealing with people that are very rebellious.
And,
Seydin Arman, very early on, he had a
lot of shit done. He never lost his
you know, he was ambidextrous.
Seydin Arman could write, read. He can write
with both hands equally.
Right? Because he has a Haidaah. He has
balance even in his physical body.
Right.
And so he says, the prophet
he compared
Isa with,
Imam Ali.
So Imam Ali says in a statement recorded
in after, but I also say
2 groups of people are destroyed because of
me. He
says,
the one who
loves me
so much that his love carries him out
of the truth.
And he starts ascribing things to me that
I do not merit.
Right? So there are some people today,
even to this day, who claim to be
Muslim, and they say, Imam Ali is a
divine incarnation.
They believe in something called Tejassim.
Right? This comes from the word jesed.
Jesed is a body.
Right? Tejassim
also, you know, it's also called the tashbiy
sometimes.
This idea that Allah Subhanahu Wa Ta'ala, he
comes down to earth and takes a human
form.
There are people who believe this. Obviously, all
of the Christians believe this. Right?
At least the vast majority. This is the
Orthodox position of Christianity.
Right? The Orthodox position. They're they're relied upon
position for their church councils
and synods is that Isa
is not just the son of Allah
He is in fact Allah
This is the Orthodox within 95, 96,
97 percent of Christians. They believe this.
So Imam Ali says that group of people
that love me so much. Right? And it's
it's love, but we have to be careful
because,
you know, the prophet said, Her book was
shey, you are me who you assume. He
says, your love or something will blind and
deafen you.
If you if you're not grounded in your
love, then you start saying things about your
beloved
that are not,
correct.
Right?
And there's there's there's allowance for, you know,
people go into states and things like that.
Some of the
people that are mystically inclined in our Wamba.
Sometimes they have a taste
of what it means to actualize.
You know, Allah's newness to them.
This is called or.
Right? That they actually
have these,
flashes
of annihilation
in in God.
They start saying things,
that
are outwardly
go forward.
Right? Blasp with us on the esoteric level.
But on the inside, they're
they're they're attempting to articulate a truth that
is something that is impossible to articulate.
Right?
So people will say some things about the
Imam Ali that are not true. And then
he said the second group is,
He said, the one who hates me so
much that his hatred takes us out of
the truth.
And then he said, the best position is
the middle position.
Right. The best position is the middle position.
And he called it.
Alright. The great
big black thing.
Alright. And this is what what Akrisunu al
Jamaha used to be called before this term
was coined. Akrisunu
al Jamaha was called.
And then he goes to hadithi al Ghulabi,
aida al Jamah,
oma'a al Jamah.
That the protective power and we're talking about,
you know, what do we do with verses
in the Quran
that mention God has a hand and a
shin and an eye. How do we deal
with these verses?
Right?
So this is a big topic that's very
important.
These verses
are
called. Right? From a theological perspective,
it's very, very important to understand
what's going on here, at least from a
position of scholarship. How did the urduma, the
vast majority of them, deal with these ayat?
Anyway, he says the protective power of Allah
is with the majority or is over the
majority.
So when we're reading these creedal articulations,
so Abu Jaka, Abu Jaka, Taha'i, or Abu
Hasan, and Ashadi, or Abu Mansuram, and Majin
JD, these are the great formulators.
They're attempting to articulate
the religion of the Sahaba.
That's the point of it. They're not making
things up out of the blue.
Right? That's why in Credo literature, there's 130
statements in here.
This is based on the strongest of sources
on the Quran,
on multiply attested hadith and ijma'aabd
salalah.
Okay. Ijma'aabd salalah. It's different than sharia.
Sharia is Quran. You have hadith in general.
You can you can in in,
legislation,
right, when you're if you're a faqih,
if you're,
a a jurist, you can take from haditha
or sawn,
as well as multiple detested.
But in
in in creed literature,
you you use only the best of the
best hadith,
multiple attested hadith.
Or,
if there's something just agreed upon by the
by the consensus of the Sadat, the first
3 or 4 generations
of the Muslims.
And why is it important to study creed
Aqidah?
Why did they write down the Aqidah?
Why not? Why would why did they decide
to do that?
The reason is because there's so many different
groups of,
you know, so called Muslims that were saying
different things about the Quran.
You know, splinter groups here and there. Islam
has not been immune to
that. When,
that it necessitated
these 4th century theologians
to write down the creed, to articulate the
religion of the Sahaba.
Right? That's all they're doing. They're not making
things up out of thin air.
So they've done a service
to us. We should respect scholarship.
Last time, we talked a little bit about
he talks he begins by talking about
Idahiyat
or,
you know, theology. And then he goes on
to the Bu'at,
which is a prophetology.
Remember, we talked about Allah and we talked
about prophets.
Right. And as we said last week as
well, you know, when we talked about Allah,
everything is,
you know, at best
inadequate approximation.
At
best inadequate approximation.
At worst, totally wrong.
We have to say something.
So he talks about the Prophet
We believe in Muhammad
is the chosen one,
the preeminent prophet messenger
with whom he is well pleased.
Khafun Anbiya. He is the last.
Nabi, he's the last prophet. The difference between
a Rasul and a Nabi. What is the
difference?
So a Nabi or a prophet,
Nabi is translated as prophet,
is someone who,
receives a revelation from Allah Subhanahu Wa Ta'ala,
but he's not ordered to take the revelation
public.
Okay. That's one definition of a nabi or
someone who's inspired by Allah Subhanahu Wa Ta'ala
to confirm
the message
of a previous Rasul,
the Sharia
of a previous Rasul.
Okay. Whereas a Rasool is someone who really
receives a Sharia, receives a revelation and he's
ordered by Allah subhanahu wa ta'ala to take
it to the people.
Okay.
So with these definitions in mind, we see
that every single Rasul is a nabi.
Every single Rasul is a nabi. And according
to the hadith, there is no kika. And
there's no weakness in the hadith.
It is a hadith that says that there's
313
313 rusul and
124,000
and the aya.
Okay. So a nevi is not necessarily a
rusul,
but a Rasul is always a nevi.
So the prophet
is the last of the prophets.
Right. He's the last of the prophets, which
means also then he's the last of the
Rasul.
There's no more no one can come and
say, I'm a Rasulullah,
and people have done that.
Right. There's people who have done that. And
even at the time of the prophet,
there's people
Some of these are women.
Mosayl al Kadda claimed he was a prophet,
and
his wife also said I'm a prophetess.
Many of these people actually became Muslim. His
wife, Sajjad,
actually became a Muslim after the Battle of
Yamahamah.
But we don't accept anyone.
Anyone who we don't
what's his name? Nirzah or
Baha'u'llah,
these people. Roshad Khalifa.
This guy,
founder of the 19ers.
He came up with some mathematical code and
probably true. The Baha'u'llah is there's energizing the
Baha'u'llah. The Quran is a miracle.
Nobody doubts that. We have to believe that.
But,
you know, this is why we shouldn't get
carried away with any one science. So he's
an Egyptian scientist
who was a numerologist.
We start getting into numbers. You start noticing
coincidences.
Even if they're not there, you start putting
things together. You literally will go insane.
So this man, Roshad Khalifa, who used to
go on tour with
and Ahmadinejad bring him on stage and he
would, you know and then one day, one
of these events, he says, Rasha Khalifa says,
I'm the Rasool of Allah.
There's actually a guy on, there's a there's
if you go to YouTube,
there's a on Peace TV, there's a big
conference. And a man got up to the
microphone, and he said, I have news. I'm
the I'm the mentee.
And, everyone was laughing at him. They said,
don't laugh at me. I'm the messenger of
God.
You can actually you choose this. And he
didn't he actually said, I'm the Mehdi. Pronounced
it incorrectly.
And then, the speaker on stage,
his Muslim brother, he says,
he said, if you're the Mahindi, then you
you can speak Arabic. I mean, obviously, a
lot of people speak Arabic, but he knew
that this man was an Arab. Right? So
he said, can you give us some Arabic?
And he kind of froze, and then he
said,
And he sort of reciting, you know,
and and really with a really bad pitch,
And he said, no. That's that's not enough.
You're you're not the, you know, the mandy.
Some of my teachers, they they get people
all the time that come to come to
them and say, I'm Aisha de Sa'day, I'm
the Mahdi.
It's very common, actually. Very very common.
So people need to be grounded and be
aqida.
Imam Al Atqiya, he is the imam of
the of the righteous. Sayyid Al Mursalim,
he is the master of the messengers. Habibu
Abdul Aalamin,
he is the beloved of the Lord of
the worlds. This is the station of the
prophet sallallahu alaihi wasallam.
It's the station of Mahapah,
highest station of any prophet. That's part of
our aqidah to believe that he's the best
of creation.
And there's actually, some of the aqidah actually
say it's also part of the aqidah to
that he's the most physically beautiful person.
Some of them actually mentioned that as well.
Right? So we have to love the prophet
This is this is something that's followed by
Ayyan alakkulli Muslim.
Right? That you have to love him. It's
some type of love
because there's
Mahapa is Mahakatayin.
There's 2 types of Mahapa or lala.
There's Mahapa, which is akhali,
which is, you know, a love that's based
on a rational faculty.
Right? In other words, if you love something
because you know that you should love it.
So for example, if you have cancer, you
know,
we we we take, you know, chemotherapy.
Right? Nobody likes to do the chemotherapy. People
get nauseated and it's,
you know, it's just
it's a terrible experience.
But,
I mean, they'll they'll gladly go and do
it. Why? Because they know it's good for
them. They love to do it even though
they don't like it. It's kind of bitter.
Right? So the body
uses that
analogy in the middle of the top. It's
like taking medicine that's bitter.
You know, people become Muslim for different reasons.
There are people who become Muslim because they
study the Quran, and they say this is
the word of God. It has to be.
And they don't even know anything about the
prophetess.
So So he tells them, you have to
love the prophetess and not say I don't
love them. I don't even know about them.
Right?
And
if we say, oh, you don't love the
prophet, then what we're doing is we're saying
this person is a kafir.
If we say that somebody doesn't love the
prophet, we're making to fear of that person.
Because you have to love the prophet
So what's the answer? No. He does love
the prophet
but it's a it's a love that's based
on the intellect.
Right? It's not a love that's based on
the karma. So there's Mahapa,
aali and kalbi.
Right? Love based on your rational faculty,
that you know you're supposed to love something
because it will benefit you. And then there's
love that's based on the heart.
And this comes with time, especially for converts.
Right? That they get to know the prophet
sallallahu alaihi wasallam.
So the Mahapa that's qali'i
is attained through Ma'rifah,
through gnosis
or getting to know who the prophet is.
Right? So this is very clear.
There's, you know, different types of Ayat in
the Quran. And some of the other must
say there's 7 types of verses in the
Quran. Every verse will fall under one of
these categories.
Right? So there's
ahaqam.
What is what is ahaqam? Hukum is Allah
is telling you to do something or not
to do something. And even in Akhram, there's
different types. Akham,
Madia that relate to your wealth. Badaniyah that
relate to your body.
Relates to your heart. Right.
And then there's
is
things that deal with the afterlife.
Alright.
And then you have pasas, stories.
Then you have rububiyah, things that deal with
Allah Subhanahu Wa Ta'ala. Nobuba, things that deal
with the prophets. Then you have wad. Wad
is a promise. Allah makes a promise in
the Quran.
That promise will come to pass. Allah never
breaks his promise.
And then you have Waheed,
which is a threat.
Right? Waheed and Waheed.
If Allah threatens
the moment, he may forego his threat and
that doesn't take away from his majesty.
Right?
That's actually
that's a demonstration of his majesty.
Right? Breaking your promise, obviously, this is called
khayana. Allah will never break his vow. His
promise is never broken.
So Allah makes a promise to a believer.
You're going to go to Jannah if you
do this and that. If you believe this
and that, Allah
is not gonna say, oh, I was I
changed my mind
or I lied. I will do it later.
If he makes a promise, you can
take it to the bank, as they said.
Right?
If he threatens
a believer, he may forego it, and that's
an act of cut off of generosity from
Allah Subhanahu Wa Ta'ala. For example, a king
has a law on the land and the
king says, whoever is caught stealing sheep, I'm
gonna cut off his hands.
Right? So then this little boy is caught
stealing sheep.
Now the king could say, look. This is
what the law says. This is the letter
of the law.
I don't care who you are, how old
you are, what your circumstances are, cut his
hands off. And that's justice, because that's what
the law says. The kid broke the law.
But a generous team will say, oh, he's
a child.
Why were you stealing? My family is hungry.
Oh, okay.
You know, we'll pardon him. In fact, we'll
give him the sheep and a couple more.
Right?
So that doesn't take away from the majesty
of the king that shows us generosity,
that he's for he's forgone. He's foregoing.
Forgone is an evil word.
Is correct.
Right? However, we have to be careful about
that because some Muslims, they say, Allah is
wafula Rahim, so I can do whatever I
want. No. We don't we don't have this
antinomians. It's called the Morjia.
There's a group of Muslims that were deviant
set called Al Morjia.
Libertarians,
the Antinomians. They said things like,
the Sharia is optional.
And, you know, you really have to you
really have to fast. No. You say, why
don't you fast? Allah doesn't need my fasting.
It's true. Allah doesn't need your fasting. You
need your fasting.
You need it. Allah gives a command, and
we do it. Right?
We hear, we affirm.
Right? And they say things like your actions
will increase your or decrease your iman.
And that's that's not true.
That's not the position of the majority of
scholars.
So Allah subhanahu wa ta'ala in Surat Tawba,
he makes a.
He says,
in meaning that if any of these
dunya we things,
your fathers, your sons, your houses, your businesses,
your spouses. Any of these.
Any of these things in Adunya are near
and dearer to you or beloved to you
then Allah and his messenger and struggling in
his path,
then just wait until Allah brings his
decision.
Right?
So this is called the war. We don't
want to wait.
You know, this is a way of speaking.
It's a rhetorical way of speaking.
It's not like, okay. I'm just gonna wait
then.
No. The point is, don't wait.
Right?
So we're obligated to love the prophet.
And
if you look at some of the Sahaba,
you know, manifestation of love,
really, actually, you know, like, when
when kids go outside all day and they
come home, the parents ask them questions like,
where were you at? What did you do?
You know, what happened?
How long has it been since you brush
your teeth?
When was the last time you took a
shower?
When the,
people of Medina, the children of Medina would
go home,
the first thing
the parents would ask them is how long
has it been since you've seen the prophet?
When was the last time you saw the
prophet?
Oh, last week. Last week. Go right now.
Go. Okay?
Go find him right now. Just go look
at him. And if you can talk to
him, that's better.
Right? So like, who was raised,
you know,
when was the last time he saw the
prophet?
Right? Not where have you been or, you
know, what did you do all day?
When was the last time he saw the
prophet?
So he said,
yesterday.
And she said, Astaghfirullah,
go right now.
Because they know it's, you know, it's a
start time. And you haven't seen him the
whole day? What are you doing all day?
Go look at him right now. Right? So
he goes to the masjid, and it's Maghrib
time now. And the prophet is there in
the masjid, and he's approaching him. And then
suddenly, he's swarmed.
If you ever, like, been to, like, Tilly,
you know, have studied at Tilly. Happy Vermont
has been here before. And, you go into
the dog, and
there's just people swarming overhead. And
it's really difficult to get to him.
Right? You have to sort of catch him
out of coming out of his
hospital. So Hudayfa, he said, you know, I
can't get to him. So So they prayed
the mother. And he said, Yahweh told after
mother. Right? So he's sitting in the front
row, and he said, the father says, so
after
He said, this continued until the Adan of
Ishaq.
So he said,
I have to wait until after Isha now.
My mom's gonna worry about it. Will they
put prayer on it this time?
So,
he said that then he prayed Isha,
and then he prayed the sunnah after Isha.
And then he said, but after the sunnah,
I tried to rush and then all of
these Sahaba came.
And they were,
like, pushing me and they're they're, you know,
touching him, shaking his hand, and
and asking him questions and swarming around them.
So he said, I couldn't I couldn't because
his month his mother said, not only, you
know, don't just go out and look at
him, but ask him to pray for you
and for me. This is what Rulafa's mother
told him. I don't think I mentioned that.
Just go look at the prophet and ask
for his dua. Ask him to
to ask Allah to forgive our sins.
Right?
So Hudayfah, you know, he's he's getting frustrated.
And finally, he says, the prophet
just rushed out of the masjid.
He rushed out of the masjid. He's walking
down the street. He said, he was following
his footsteps behind him.
Following his footsteps. And suddenly,
he turned around suddenly,
and he started walking towards me. And he
said,
So what has brought you out here? He
said,
He said, may Allah forgive you and your
mother.
And and then he said, that's that's all
I wanted. That's why he was following you
around. The prophet says, son, he noticed what
David
was following him, just watching him, all these
things.
It's the type of love they had for
the prophet
So,
this is something that is that is
And in English, we say it's the if
clause in English grammar.
Maybe some of the Shabbat can help us.
When you give a conditional statement, there's an
if clause and a then clause. In English,
it's in technical
grammatical language. It's called the Prodasys and the
Apodasys.
In other words, if you do this, then
I'll do that.
Right? First, we have to do something, then
I'll do this. So
if you love
Allah, you have to follow me. You're biblical,
UHBA. Then
right. You're forbid there's a sukoon. It's called
jazmibik talamah.
Alright. This is, the effect of this
It's in purpose of laws.
So that or in order that
say, if you love Allah, follow me.
In order that Allah might love you.
So
the mehapa of Allah is not something that
is freely given by Allah
This is the difference we have with our
Christian brethren
who say the love of God is unconditional.
The mercy of God is unconditional. We believe
that.
Allah gives his mercy to whomever he wills.
Right? And mercy is akin to love. Some
say it's actually the same thing.
But but Mahapa,
technically speaking, is a station to be attained
with Allah Subhanahu Wa Ta'ala.
Because it becomes problematic then from a Christian
perspective,
is God loves everybody, even those who are
rebelling against him. Then why does God put
someone that he loves into Jahannam forever and
ever and ever?
It's very
problematic for the Christian.
Right? God takes someone he loves unconditionally and
puts who gives them belief in
in fire, in Jahannam. And that people hardly
than fihak will forever be in fire. So
Allah
takes someone He loves
unconditionally, and He puts it into Jahannam.
That's like a a man, a husband punching
his wife and saying, I'm doing this because
I love you. Man.
And punching his wife. This isn't love.
This is this is someone who is he's
lost it.
Right?
Anyway,
so then he says,
Any claim to prophecy after him
is
deviation and heresy. So all these people
say,
anyone who claims to be Mehdi or Mehendi
or whatever they're claiming to be, all of
these people are liars or they're very much
diluted.
So he is the emissary to all of
the jinn and the whole of humanity
with truth and guidance, with light and radiance.
So there's a few things though. The thing
about this creed is it's not very organized.
That's one downfall of the creed is he
doesn't deal with topics.
He doesn't exhaust the topic and then move
on to another topic. He kind of switch
things, you know, back and forth. So he
stops talking about prophecy here and then he
moves on to iman.
Right?
So he starts talking now here about the
Quran.
So it's very difficult
to understand this, you know. That's why this
has to be, you know, studied with a
teacher.
The Quran is the word of God that
emanated from him without modality in his expression.
What does that mean?
So this is something that,
you know,
for the for the Awan, for the lay
Muslim,
we say that
I'll pick up a mushaf.
Right? A mushaf is a copy of the
Quran,
and we say hada kalam umba.
Right? This is majazan.
When we say that, this is figurative
because the kalamalala is uncreated.
But what we have in the musaf is
something created. The musaf is something created.
Right? It's paper. It's ink.
Arabic is created. It's a language.
Right? So when we say that the mushaf,
the physical book is the kalam of Allah,
we don't mean this haqqili. This is not
literal.
It's majyah. It's figurative.
And it's permissible to say
that because,
the vast majority of people,
they're not gonna understand these things at a
very deep level. It's permissible to say that.
But in a teaching sort of environment,
you know, when the ulama talk about the
uncreativeness
of the Quran,
they're talking about pre eternal meanings that are
reflected in the most part.
Because Allah Subhanahu Wa Ta'ala,
his speech does not have salt. It doesn't
have sound. My speech has sound.
He doesn't speak in a particular loha,
language because language is created.
Right? He doesn't, you know, have
syntax. He doesn't have,
you know, morphology,
something.
These are things that were created by human
beings.
The actual speech of Allah subhanahu wa ta'ala
is amodal.
Amodal means there's no how.
You can't
describe it in any way. It's impossible for
you to try to
articulate.
So the Oldhamase,
al mawjulfil Mus'af
dalla ala talamillah
nasih wal kadim. What is present in the
mushaf
indicates upon the pre eternal,
and personal speech of Allah Subhanahu Wa Ta'ala.
Then we talk about the kalam of Allah.
We're talking about pre eternal meanings,
right, that are infinite.
1 One of my teachers explained it like
this.
He said, what we have in the Quran
is Allah's translation
of those pre eternal meanings. Allah's choosing the
Arabic
letters.
Right? Allah's choosing the Arabic which is created,
choosing the letters, the words in Arabic,
articulating in Arabic,
some of these pre eternal meanings.
So this is I mean, as far as
it's not a big issue, but apparently,
at the time of the great imlah,
this was a major controversy because, you know,
there's a group of Muslims called the
rationalists who said the Quran is created. And
so the act of Sunnah would would clarify.
There's a story of Imam Sahih or Sahihri.
There's the same stories attributed to 2 men,
and their names sound the same. Sahihri and
Sahihri.
Right. That's where the confusion probably comes. But
I think it's Imam Sha'iri.
Because Imam Sha'adi
is
a little too early, I think.
So what happened was, Imam Shefeyi was summoned
to the
the court of the caliph,
who was a who's a rationalist, his Muir
HaTazidi.
And this caliph, he would punish
scholars and used to teach that the Quran
is uncreated.
This is a major issue for them apparently
at that time. Not a really big issue
for us today.
But
so anyway, he summons Imam Shafi'i,
and he says to the Imam he says
to Imam Shafi'i, he says, is the Quran
Mahlug
or Padeem?
Is it created or is it pre eternal?
Right? So he's he wants to he wants
to know what Shafi'i's opinion is. Imam Shafi'i
knows that if he says, oh, the Quran
is Kadin, then this this caliph is going
to capture him and probably torture him. Ahmad
ibn Muhammad was tortured.
All 4 of these Imams spent time in
prison.
Abu Hanifa, Imam Malik,
Imam Shafi'i,
Imam Ahmad. All 4 of them did time
in prison. 1 of them died in prison.
Right,
because of the
because of their opinions.
Anyway, so Imam Shafi,
he says, Al Quran. This is what he
does. It was Al Quran. He says, he
says, a Tawra was Zafoor
So
he said he says the the Torah, the
the Psalms,
the gospel, and the Quran,
all of these are created.
And the cadavers says, oh,
you know, I've heard rumors about you. I
guess they were incorrect. Go and teach your
students. He goes
so then then his students hear about the
once after these students
hear about this, and he says, we heard
we heard something.
You said the the Quran is created.
And Iman Shafi'i says, stop it all on,
man. Ever since
Yeah. So, yeah. You did. So, no. No.
No. So, yeah. You were questioned by the
caliph. So, no. Let me show you what
I did. I said,
the Torah and the Zavur and the Injil
and the Quran.
My fingers.
All of these fingers.
That's that's what I meant. He misunderstood me.
So that's Imam Shashi for
you. He's very very clever.
Anyway
so, you know, the the Onomah use different
analogies.
And, you know, when we talk about
analogies, we have to be careful. But we're
talking about theology, then we have to use
analogies.
So we say, what is the hidden method
is nah'ilah with Allah is the greatest analogy.
But, you know, the UHN might use things
like, you know, if you're a mother who's
speaking to her child who's very young,
let's say the child is,
you know, a toddler and he's, you know,
doing things that are inappropriate.
The mother will say, let's sit down and
have a conversation about this. So let's think
about why you're doing this.
Don't you know it's inappropriate for you to
put,
forks into the light socket?
Because the child will say,
No. You say, no. No. No. No. No.
Right?
When you talk to the child,
no. No. No. Don't.
No.
Right? It's just an analogy.
So in other words, the mother has to
condescend,
speak the language of
the inferior intellect in order to have the
child understand.
Right? So when we talk about Kalam Ola,
we talk about the Kalam Ola that is
khadim and nafsi, his personal speech. No one
can understand that because it's not human language.
But his Kalam, lovely,
his articulated speech is reflected in the Quran,
and we can understand that.
Because Allah chose the Arabic words,
right,
by which I need to articulate some of
these pre eternal
meanings of the Quran.
Or they say you're driving down the street.
There's a deer in the road.
Right? You don't walk out of your car
and say, hello, mister deer. You need to
move now because my car is going to
hit you, and then you're going to die
or be severely injured.
Because the deer is gonna say,
you're going to
understand what you're saying. Right? But if you
get in the car and go,
the deer will run away.
So to speak the language of the inferior
intellect.
In order for the inferior intellect to understand
your language, you have to condescend to their
level. Wa lillahi mata al a'la is just
an analogy.
So make us understand inshaAllah
a little bit
closer.
So,
no modality
in its expression.
Right.
So the prophet
when he recites the Quran,
he's reciting obviously the Kalam. The Kalam Lafi'i
is reciting the Arabic Quran.
But as he's reciting, this is why he
repeat verses over and over and over again.
Right? Like, Aisha says that he repeated the
end of
into Ayatikun Sayindawom Adibatukwintawfirlafun
Sayindagantal
Aziz al Hakim.
He repeated this verse
for the entire night.
This one verse, the entire night. The reason
why he's doing that is because according to
the Urnava,
the pre eternal meanings
of this verse are coming into his heart.
He's receiving openings.
In man, in meanings.
Openings in meanings as he's reciting. That's why
you should recite the Quran slowly and and
try to understand, because then you start having
these
breezes of understanding
in your prayer.
Right? But oftentimes, when we recite it, even
if you don't understand the Quran, there there
are Arabs who who who recite the Quran
and they understand the meaning of the translation.
They understand it's their language, but they don't
understand
what exactly is the meaning of the kelal.
The big meaning with a big m
that this is the speech of God.
Right? They don't understand that meaning. They're not
realizing
that meaning, but the actual meaning of the
ayat they're understanding because they're Arab.
And oftentimes the ayaat,
right, he understands the big m, that this
is the kalam of GaTa.
Right? So in his prayer, he has hushur.
But if you ask him, what's the translation?
I have no idea. I don't know even
know what I'm saying. How can you have
such an ulshur in your prayer? Because I
understand
that this is the Quran.
Right?
So that's what's affecting him. So we should
have we should have both.
We should understand what we're saying because if
we understand what we're saying and then Allah
subhanahu wa ta'ala, inshallah, even if we don't
we pray that Allah gives us openings in
the meanings, and the meanings are infinite. They're
infinite. This is why the prophet says, salam,
you know,
We have expanded your sodo because the Quran
is revealed to the qalb,
and the qalb is in the sodob.
So the chest is that which encloses the
the heart.
Right? So it preserves the heart.
So one of the meanings of this, you
know, nasraha.
You know, sharah means
to explain something,
to explicate upon something. So the prophet said,
I was given these
these meanings of the Quran. He can he
can he has the best
ability to explain what the Quran actually means.
So that's, that's one of the meanings of
Adam Nashrara Haqqas Hazaraka.
That not only have we given you the
Quran and you're reciting it, you know what
it means better than anybody else
amongst the creation.
But nobody knows all of the meanings except
Allah Subhanahu Wa Ta'ala. Because it's impossible for
any human being
to have something that's infinite light up. Nobody
has an infinite qualitatively.
Infinite
infinitude belongs to Allah Subhanahu Wa Ta'ala.
Wa Anzara'ala Nabi'iwahiyanya.
It was revealed, sent down upon
his prophet as a revelation.
And continues, the believers accept it literally.
They are certain it is in reality the
word of God, the sublime and exalted.
It
is not
the speech it is not created like the
speech of of human beings. Abu Bakr al
Baqalani, who's a great scholar of Ash'ali, he's
a student of Abu Hassan and Ash'ali.
Unfortunately, Omar al Ash'ali today is much maligned.
A lot of Muslims don't like Imam Aishari.
Very strange to me, white people. They they
have problems with Imam Aishari. It's nothing
traditionally, that was not that was not even
the case. Not even close. Even even, you
know, Ibn Taymiyyah praises
Abu Bakr al Neshayim.
But anyway, one of his students was named
Abu Bakr al Baqalani. He was a great
preserver of Agha Sunawat Jannah.
And Abu Bakr al Baghdadi, he says
that
if you look at poetry,
right,
there are weak verses and there are strong
verses.
What does he mean by that? He means
that in poetry, there are some verses that
can be improved
rhetorically.
Right? If you just sort of isolate that
verse, you can say it in a slightly
better way. But the reason that the poets
have to use weak verses is because they
have to have a certain meter
that they have to agree with.
Right?
There's a certain meter in
poetry.
These are called biha in Arabic. There's like
16 or 17 biha.
You know, meters of poetry
that they have to abide by. Right? So
but if you take one of these weak
verses out of a poem, you can actually
improve it rhetorically.
But he says with the Quran, there are
no weak verses. Nothing in the Quran can
be improved rhetorically. In other words, there's no
any verse in the Quran, there's no way
to improve any verse in the Quran.
Say it in a bit in a way
that's more rhetorically sound.
They'll put on his perfect rhetoric.
So this is not how a human being
speaks and it's not poetry. Because in poetry,
you're going to have weak verses,
because you need the meter to line up.
Right? And in poetry, you have sedgeok. Sedgeok
means the end rhymes.
Right?
Once upon a midnight dreary, while I pondered
we became weary.
Right? That's called sajak.
So the Quran has sajak, but it doesn't
it's not poetry,
because it's rhetorically perfect.
Right? So it's not poetry. It's not the
speech of human beings.
And people who,
you know, non Muslim Arabs who study this,
they admit that Quran
is the pinnacle of any type of Arabic
literature. There was no, you know,
equivalent of the Arabic Gilead or Odyssey, anything
like that before the Quran. There was nothing
written before the Quran. There was poetry, but
that's it.
Whoever hears the Quran and claims that it's
the speech of a human being has disbelieved,
for God has rebuked and censured and promised
such a one in agonizing
punishment.
So,
I
will roast him in hellfire.
These are verses from the Quran.
That
we know, we acknowledge that it is the
word of the creator of humanity. It does
not resemble human
speech. This is very very important. We'll finish
with this. Whoever describes Allah
with human characteristics
has disbelieved.
This is why we have to be careful
when we approach hadith that
that there are certain things mentioned in hadith
that we cannot possibly take literally
because then
we put ourselves in the dangerous position
of Tajzeem, of ascribing human or created
characteristics to Allah subhanahu wa ta'ala.
Right? So we have to use Aqal. Right?
One of my teachers complained that many Muslims
are natal heads.
There's Aqal and natal. Right? There's intellect and
there's
revelation.
The natal head is someone who takes a
hadith and doesn't apply his intellect,
And then by doing so, he makes grave
errors in ascribing to Allah
physical characteristics,
which is impossible
for Allah subhanahu wa ta'ala to have because
Allah is independent of everything.
For example, there's a hadith, sound hadith, and
the last third of the night,
Al Rahman
descends
to the sunnah of dunya, and he asks,
who is making tawba that I may forgive
him?
You take this hadith literally. What does it
mean? Allah
physically descends,
to the salamatunya,
the last 3rd of the night.
Some people take it like that. But the
problem with that is what if you apply
the aqal?
It's always the last 3rd of the night
somewhere.
Right? Always.
You go to places around the earth, always
is the last 3rd. That means Allah is
always in the salami
alamatulunya.
No. Allah is not there's no enclosure with
Allah subhanahu wa ta'ala. Allah is not in
time. He's not in space because that would
make him dependent on time and space. This
is called dahhab. Dahhab is a time space
continuum.
Allah transcends space time.
Right?
Or, you know, the Quran says, Allah is
full. He's
above.
Foul means above.
And the knuckleheads,
they say Allah is above us physically.
Well, our up is China's down.
Right? And China's down is China's up is
our down.
So what up are you talking about?
They imply the the akhavu.
It's impossible for that to be literal. So
how do we deal with these verses
that seem to indicate? Because again,
speech is an approximation.
Right? When we talk about Allah, all speech
is approximation.
How do we deal with these verses?
The sunnah, they deal with these verses.
So, for example,
when we said, Youdulillah.
Right? Yed in Arabic means ham.
So
how did the Olduvah deal with this verse?
There's 2 schools of thought.
There's the mehtab of the sedap,
the first 3 or 4 generations,
who would say when you come across a
verse like this,
you make something called
tafwidu.
This means
to leave the meaning to Allah subhanahu wa
ta'ala. Just leave the meaning.
This is there's a few steps to this.
Step number 1, when you hear something like
that, completely disassociate your mind with anything physical.
Completely disassociate.
Because we hear yet, I think this is
a yet. No. Completely
disassociate your mind with anything physical. The second
step is cosign
the meaning.
Resign the meaning to Allah Subhanahu Wa Ta'ala.
Allah knows what it means, and it means
whatever is proper to his greatness and majesty.
Step number 3, affirm tanzid,
transcendence.
That Allah lays a commitment to be shaylan.
This is what the salaf would do. The
salaf including sahaba. They didn't have these conversations
about Is it a yad? Is it fingers?
Does it have fingernails?
Is it is it gem? Is it skin?
Isn't they didn't have these conversations.
It didn't even occur to them. This is
what the salaf would do. Co sign the
meaning to Allah Subhanahu Wa Ta'ala. Allah knows
what it means. Right? Cannot possibly be literal
because Allah is similar to his creation.
However, over time,
because you have,
you know, these different Muslim groups, the Mujessima
was a group
that said that Allah actually, you know, has
a physical body and very kind of Christian
literal reading of the Quran on Hadith.
So at the sunnah,
they would start to make tawweel.
Right? Tawweel is the best. Leave the meaning
to Allah.
Allah knows what it means,
and
that's it. Allah's basic means to Iesh. There's
nothing like that. Allah knows what it means.
The other school of thought is called tawil,
which means you interpret the verse,
but you do it in a way that
in which you maintain the transcendence of Allah
Subhanahu Wa Ta'ala.
So for example, Ibn Abbas is actually from
the Salaf,
of Allah Subhanahu Wa Ta'ala.
Right.
It's not a physical thing. The protection of
Allah, but then he would say, Allahu Adam,
Allah knows best,
and,
that's just a possible meaning and lays a
kimithi I shay. There's nothing like Allah subhanahu
wa ta'ala.
But nobody,
no scholar in the history of Aqsa Surinameha
said, yes, Yadullah means a physical hand and
there's 5 fingers. I mean, this is all
any. According to classical
scholars, this is to say something like this.
But, you know, nowadays,
Muslims say the strangest things.
They don't study the classical understandings.
And,
unfortunately,
they have sort of these
weird ideas.
They ask him on Malek, but it's still
a Al Haj. This is a favorite
verse of
some Muslims.
Allah
is seated on the throne.
It's still a means to lose. One of
the meanings is to sit.
So they came to Imam Malik,
right. This type of Muslim who believes him.
Tejassim,
he came to Imam Malik and said, tell
us about Istawah Al Anosh.
And he said,
He said, istawa is ma'arum, meaning that in
the Quran, we believe it's known for stawah.
He said, what kaifa and how it is
is is incomprehensible
to
you. Don't even think about it. Just make
tafwid. Leave it for Allah. Why are you
asking about this? What is it really gonna
how is it going to impact
you? Why? And then he says, and
asking about this is actually bidah for your
information.
Because the Sahaba didn't ask about these things.
Why are you asking about these things?
Right?
So I say, you know, he's sitting on
the physical throne.
So, okay, the last 3rd of the night
when Allah descends, is he sitting on his
throne?
Say, yeah. So if the throne is like
an elevator. No. No. No. No. He leaves
the throne.
So the throne is
above. No. No. No. No. I don't know.
Anyway,
so we don't describe human characteristics
to Allah because this is what the Christians
have done.
Okay.
Just like we don't say the prophet is
the Son of God or Allah or he
died for your sins. The same
way, if you describe Allah, or if you
say something like, well, Allah has a Maqan,
but it's nothing like our Maqan.
Right?
So then the question is, okay. If that
mecan wasn't there, whatever it is, is there
still Allah?
Does he need this mechanic then? No. No.
He doesn't need the mechanic. So why are
you ascribing him mechanic?
Oh, I don't know.
Does he need the mechanic? He needs the
mechanic. Then Allah is meeting? No. No.
Wait a minute. I don't know.
Just make tough for you. I don't know.
It's it's whatever it means, Allah knows what
it means. It doesn't concern him.
I think we should stop inshallah. Next time,
we'll talk about he talks about the beatific
vision. The rubiyah
of seeing Allah Subhanahu Wa Ta'ala. How do
we see Allah? Right. This is another issue.
Is it even possible to see Allah? How
do you see Allah? With your eyes, with
your ruler,
with your essence?
Is it mentioned in the Quran?
You know, this type of thing.
Any questions before we
yes, sir. You mentioned the story.