Hamzah Wald Maqbul – 14 1440 Ramadn Late Night Majlis Nisbah With Allh 05192019
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We continue,
with our selection of readings from the,
the life of the hearts,
Amruzaman, Ilaha Bedi.
Give him long life
and protect him.
The chapter heading is the objective of Tasawwuf
is to acquire nisba with Allah
So he explained what nisba means.
So writes in his book,
with reference to Nisbah toward Allah most high.
He says the Sufis affiliation and affinity with
Allah is a very great thing, but there's
no regard for their customs and practices.
What does that mean?
There's no regard for their customs and practices.
The name of the tariqah,
the type of tasmin you carry, the type
of topi you have on your head, your
taqiya you have on your head, the type
of kurta that you wear, none of these
things mean anything. What is the the the
the meaning of tasawaf is what? Is it
the the the nispah with Allah to Allah.
Again, we'll talk about what does that mean.
All the rest of the things, they're just
customs. Like, somebody likes the Bulls and somebody
likes the Pistons and somebody likes the Lakers.
It has very little relevance,
in and of itself,
with your relationship with Allah.
Has very little relevance. You know? Like, someone
might say, well, what about I own the
Lakers and I give all the proceeds of
the profits from the Lakers into Sadaqa? Okay.
Maybe then the Lakers mean something more to
your and you and your you and your
dean. But in and of itself still means
nothing.
It's something for the use of it's something
like you need, like,
and most of us, of course, don't have
even that much,
nisbah through our sports teams with Allah
So he says he says what? The Sufis
affiliation and affinity with Allah to Allah is
a very great thing.
Their love for Allah and their bond that
connects them to Allah is a very great
thing, and there's no regard for their customs
and practices.
This will weigh heavily on many people. And
many people will say, oh, you're Wohabe because
he said that. Okay. Then I'm Wohabe, I
guess. Alright? He says, this will weigh heavily
on many people, but Allah most high has
delegated this task to me. Is saying
that. Has delegated this task to me, and
this is why I'll have to speak accordingly.
I cannot bother about statements of Zaid and
Amr. And it's very funny. The South African
translator translates Zaid and Amr as Tom, Dick,
and Harry. It doesn't matter what Tom, Dick,
and Harry say.
I have to say what I have to
say. This is, note to the above statement
of Shah Shawwalullah
proves the
importance of having this bow with Allah most
high. Another point which we learned is that
we must speak the truth without fear of
criticism from anybody.
We must speak the truth without fear of
criticism from from anybody, which is the
the the the the real Tasawwuf, not the
not the not the hippie,
you know, organic green taso'of.
So
he continues
the next chapter heading or the next subheading
is affinity with Allah is fundamental, the nisba
with Allah is fundamental.
He says, he he quotes,
Shah Saba saying that the the entire path
to Allah
all of it, it returns to what? To
obtaining
a a a state of being,
inside your spirit, inside of your soul that
they call nisbah.
Okay. That's what nisba is. It's a state
of being inside of the spirit,
by which they connect and they tie themselves
with Allah most high
and with the sakinah, with the the awareness
of the sacred
presence, and with the light of the sacred
presence.
So sakinah is what it's used in the
in both in the Quran,
and also in the,
the previous books of Revelation
to describe the holy and sacred presence of
Allah
that's,
felt at certain
special places, times, occasions, when the how comes
over somebody.
Allah is with you always even if you're
heedless of him, but sometimes the barrier, the
the hijab between you and the awareness of
it is lifted, and then the sakinah comes
down and has a number of strange qualities,
in it. And through it comes the nazar
and the help of Allah Subhanahu Wa Ta'ala
and through it
a person receives the the benefit, the fruits
of iman.
So he says that that this nisba is
what? Your your connection with Allah and with
the sakinah and with the nur, with the
light that that comes with,
those things.
He said, my sheikh and my murshid, my
guide,
told me that this nisba, this connection with
Allah to Allah through which a person
connects himself with
Allah and with his sakinah and with his
nur.
This nisbad
isn't obtained except for after
cutting ties with everything else other than Allah
subhanahu wa ta'ala.
It's not it could it's not it's not,
obtained except for after you cut ties with
everything other than Allah
He said, this is the same thing that
our
Sheikh Junaid Al Baghdadi.
The Sheikh Junaid Al Baghdadi, the the
peacock of the the the the path to
Allah.
He said he said that,
your connection with Allah will commensurate with your,
how cut off you are with the creation.
The more cut off you are from the
creation,
the more connected you will be with Allah,
and the more connected you are with the
creation, the more cut off you'll be from
Allah to Allah.
Sheikh
said, the outcome of futile relationships is nothing
but futility.
Once you break those relationships, you'll reach Allah.
Saudi Shirazi is one of the canonical poets
of the Persian language.
Persian,
there's a lot of reference to Persian. Our
brothers probably
feel a little uncomfortable. They think we came
to, like, the,
place or whatever.
These people these people
are, they're the flag bearers of the sunnah.
And if you wanna talk about, somebody who
understood the tradition, a group of people who
understood the tradition and translated it into their
culture, into their time, and their context,
these people are the masters. They're the pros.
They did it without watering it down.
And so, you'll see that actually from the
canonical poets of the Persian language,
from the canonical poets of the Persian language
that are held to this day as being
like the the the the the the top
shelf. Every single one of them is Sunni.
Every single one of them is Sunni despite,
Iran and Persia in particular as a part
of the country Iran having been ruled by,
like, fanatical regime of, of of
for the last, probably, at least 4, 500
years. Like, you like, to the point where
there's no, like, Sunnis don't have a master
in Tehran.
Like, that's how that's how how fanatical it
is. There's a lot of,
a lot of, propaganda that goes on outside,
and, you know, there are people obviously who
fan the flame the sectarianism on all sides,
but this is something that, is just PR.
This is just PR that somehow, it's anything
other than that. But their kalam was so
beautiful in terms of describing the path to
Allah and the the the the beauty of
the love of Allah that they couldn't jettison
them. Still even even even
even though,
you know,
the as a point of consider the Sunnis
all to be.
They can't help but quote quote Rumi and
Sheikh Saad Din Hafiz, etcetera,
because of the beauty of of their kalam.
So he says the out outcome of futile
relationships is nothing but futility.
Once you break those relationships,
you will reach
Shaw'ulullah continues.
He says,
don't think that you're going to
reach Nisbah or obtain Nisbah except for with
these different, with these different,
difficulties and tasks that you're charged with.
Rather, there are so many ways to obtain
the nisbah,
you cannot enumerate them.
Says that
my preponderant,
guess is that the Sahaba
they used to actually obtain the nisba through
means other than the ones that we generally
think of nowadays.
As we talk about the the has become
he's talking about formal custom and practice. You
have to take a shave, you grab the
that's be you say that it's specific, weird,
and things like that, and that's also a
way of obtaining the Nisbah, but he said,
I feel like that they also obtained it
through other ways. Ways that were unfamiliar or
heedless with, of culturally nowadays.
So amongst them is just being very, very
punctual with your,
your prayers
and with your Avakar
in Halwa, without
anyone
else
present,
on the condition of a person having and
and and,
that they have,
humility and they have presence
when they're doing it. And, this may seem
like something very normal, but people don't do
these things. People will skip or miss prayers.
Just the idea in your head that the
prayer on time is negotiable itself is,
it takes a great deal of the value
of the prayer away from it. The idea
that something could happen and I would skip
miss my prayer for it. That itself takes
a great deal of the the the the
value of the prayer out of it.
And the, the the idea that we don't
pray until other people are around,
or maybe if we're really pious, we'll pray
the father when nobody else is around, but
we'll skip the sunan and we'll skip the
and we'll skip the the
the.
A person should, a person should say their,
commensurate to what they want their,
what they want from Allah to Allah. If
they want their tie to be with Allah
heavy, then they should say it more, and,
if they want their Allah to Allah to
be looking after them constantly,
then, they should also be making the dhikr
of Allah to Allah constantly, and there are
are ways of making yourself do that. There
are, exercises where people will hear the name
of Allah in their every breath until it
becomes like a second nature.
And many other exercises that may seem at
first a person thinks that this is not
from the sunnah, where did this come from?
And I don't think that's entirely true, but
even if we were to accept it for
for a moment that it's not from the
sunnah,
The idea is what it means. It's not
an end in and of itself. It's a
means to what? To have the remembrance of
Allah on every and every moment, which is
definitely a sunnah. It's not only a sunnah,
it's a commandment of the book of Allah
I apologize for just by the way, this
is like a no brainer. If there's a
mistake in a ayah, then just correct it.
Any of any of any of you inshallah.
But,
Allah commands in the end of the Surah
Al Araf, to the prophet
which is a Surah which
is
consoling the prophet sallallahu alaihi wa sallam at
his people's rejection and chastising them at at
at their rejection and telling the stories of
the the outcomes of all of the different
and their destruction,
from before to, you know, what the outcome
was for the rejection of this message. And
at the end, Allah tells the prophet
he he says just take some strength
and,
and and know that you'll come out on
top at the end of this when he
when when he feels the overwhelmingness of the,
of the of the task at hand. So
you see, like, you know,
it comes at the end of that Surah
that indeed my my protector is Allah who
sent down the book and he's the one
who, he's friends with, the the the salihim
with the people of righteousness.
So also Allah gives us this,
from amongst a number of things like this
to tell the prophet how to drive strength,
the strength he's gonna need to get through
his work. He says that remember your lord,
in humility and and
and fear,
in the morning. So
inside of your very core in a way
that's even more subtle than than than than
spoken words.
Meaning it's a feeling
that you keep with your yourself. It's the
that a person
by day and by night.
And don't ever be
no. Don't ever be heedless of it. Don't
ever be heedless of it. So the more
a person wants Allah's
help, then the more that they should say
the zikr of Allah and if they want
it all the time, then they should remember
that Allah is the one who says,
I'm with the one, and the companion of
the one who who remembers me. So so
some of them be because of their,
their constant awareness of the salat and their
constant,
glorification of Allah and their,
when separated from others,
on on the condition of doing so with.
Means what? It means,
humility
and awe. It means,
stillness,
that your eyes should not move and that
your body shouldn't move, that you should be
in awe. If a person were, in the
company of some big shot of the dunya,
they would be still. They wouldn't fidget around.
So a person who's aware of the presence
of Allah, whether he's aware of it or
not, it's still there. But once a person
becomes aware of it, it becomes still. And
whoever's prayed salat next to me,
no, I fidget a lot. And so you
can't blame my son for it too much
because he, you know, he does that a
little bit too. It's like a gen you
know, like, I you know, but the idea
is what is that a person
those moments when they're aware of what's going
on in the in the salat, it causes
even a person who wants to fidget to
stop fidgeting.
And so he says,
he says, women
but he says, that's not it. He says,
women have from from amongst
them is, is what?
Is staying on all the time.
This is one thing that people,
again, they they
they don't talk about it. They don't think
about it because you think about as some
sort of, like, just annoyance to get it
out of the way before we do the
the fart prayer, which is also then treated
like an annoyance to get out of the
way. Just the idea that a person thinks
to himself, am I on pahara or not?
That's a type of zikr as well. It's
a type of muraqabah, it's a type of
meditation.
Keeping your Tahara, staying on purity, renewing your
wudu,
staying clean, keeping your yourself clean,
the more filth the person has on them
or with them,
whether it's in their howl, like, being in
Janaba or also outside of
or whether it's, like, physical impurity, like on
their clothes, etcetera.
The more access Shaitan has to them, and,
the cleaner they are, the less access Shaitan
has to them. And just to remember, it's
just the idea of itself is a, a,
a remembrance of Allah because there's no benefit
in it except for, it comes from the
commandments of the Sharia.
And so,
that's the
that nobody will will will guard
being in a state of wudu except for
the except for the people who believe.
And in
in,
in Minneapolis, he mentioned that this happened with
Sheikh El Hint one time,
who was one of the great,
that he, he once was traveling,
and,
he saw another young man,
like a farmer,
and he, asked him. He said, have you
prayed yet? He says, no. I haven't. He
says, you wanna he says, why don't we
pray together? It's us our time or whatever.
And so he says, let's pray. And he
says, I was astonished by the young man.
I asked him, do you have?
And he says, he's a believer ever without.
So this is this is this is this
is also this is also some people some
people will,
get Nisbeth through that, and that's not an
exaggeration of the Sufis.
Which which Sheikh of
the Sufis said
It's actually a verse of the Quran. Allah
loves the people who are habitual in their
repentance to him, and he loves the people
who are, intense in their in their purification.
That some people will receive Nisbah through remembering
the destroyer of pleasures,
which is death.
So,
there is a healthy part of remembering death.
Although, literally, it is being morbid, but it's
not, as we use the word morbid.
In fact, it can enhance the quality of
your life quite a bit to remember that
all of this is gonna leave you one
day. Even if you make all the right
choices, even if you eat broccoli every day,
even if you exercise
and cut out saturated fats and,
cardiovascular,
aerobic, organic,
all that stuff, you're still gonna die.
Or,
the remembrance of what Allah Ta'ala has
prepared for the,
those who are obedient in reward
or, those who are disobedient in torment.
He says that, through these things a person
will
obtain,
means, like, you know how, like, you unbuckle
your belt.
Right? You'll unbuckle you'll be you'll be freed
of what?
You'll be unbuckled from the,
the like, the slavery of of,
the pleasures of the senses,
and you will lift,
like, lift off from them. This doesn't mean
it happens immediately, and it doesn't mean it
happens completely.
The the is what? Is that even the
used to enjoy
also things that are, like, you know, things
that are,
like, human enjoyments or carnal enjoyments.
But the meaning
of is that they no longer you're no
longer slave to them.
And, the meaning of the infikak is what?
Is that you're, in the is what? Is
that you're no longer defined by them. You
no longer define yourself by your your consumption.
Rather, it's something that's in your control. And
you obviously have to actively keep a, you
have to work on it. It doesn't happen
right away. It takes years, takes decades sometimes.
So people are like, I've been doing this
for, like, the last whatever 2 months and
it's not working. It, you know, it takes
years even to die and the thing is
even to die trying, that's a very high
Maqam with Allah Ta'ala.
Some people will die and they'll never get
there, but the the fact that they die
trying means that they die in the state
of the.
And those who get it, you know, oftentimes
it takes a lifetime. It takes it takes
most people to become gray bearded by the
by the time, you know, their body becomes
weak then they start to see it. But,
you know, if it takes that much effort
then you should get working on it. And
in the middle, it's not like it's a
complete waste. Like, once you get it, you
get it until then you're completely wasted. No.
It's you benefit from it along the way
as well.
And so, he says, what is that? A
person will receive. So don't make your, you
know, don't make your the soul of storybook
that one day you, you know, you wake
up and your, room smells like it or
and, you see light. And then after that,
your, you know, feet don't touch the floor
when you walk anymore. It's not like that.
It's like gradual process. And
if you make it a 100%,
for you, make du'a. I mean, if you
don't,
the only failure on this path is the
one who doesn't who doesn't
is that some of them will receive it
through the recitation of the Quran, and some
of them will receive it through listening to
the words of advice of the preachers,
the sincere preachers, and some of them will
receive it through.
Those
those sayings,
both from the prophet
and those stories that soften the heart.
There's an entire genre of rikak,
literature,
and there are chapters
of rikak in the books of hadith, which
are literally those things that soften the heart.
And that a person,
in you know, to summarize
that that they used to pick one of
these things or some of these things or
a bunch of these things and stick to
them,
without leaving them,
for very long periods of time.
And then they would,
obtain a type of
firm mastery,
and, state inside of their soul,
through it, and they would then
be on that state for the rest of
their for the rest of their lives.
And so it does take it does take
a a a lot of
work in the beginning. But once a person
receives the Nisbah inside of them,
then they benefit from it for the rest
of their life.
And there is, there's,
you know, there is a something to be
said about that, that it becomes it becomes
a habit. Right?
This is a from the that
that that that state that one of you
will not perfect their,
belief until
their, desires become conformant with that which I
brought that, a person wants to receive nisbah
inside of their hearts, they're still a human
being for sure.
But,
there's something, like, permanently altered for the better
inside of their heart, and they can't lose
it until and unless they deliberately jettison it.
Until unless they deliberately turn their back on
it. It's not gonna leave them. It's it's
something that they they keep and it's it's
a benefit for them in this world and
the hereafter.
Through the path of our
There's no doubt in that. Even though, we
say that the the the
the the different colors or the different dispositions
of,
how this is transmitted
to different people
varies,
and the different ways of obtaining it may
vary, just like different people have different
dispositions inside of them. Hakim al Uma Moana
Asher Faitanya
says that the reality is that Nisba is
in its broadest meaning,
in in affiliation with Allah most high. Based
on this general meaning, even a flagrant sinner
sinner and immoral person is a person of
Nisba.
This is because his affiliation with Allah most
high is affirmed merely on the basis of
having iman,
which is
which is something I I I I really
I fear that the,
like, the inverse meaning of this is, like,
more relevant to the time and age we
live in. That in that time, even the
sinners were people who had some sort of
nizba with Allah. A person is a drunkard,
a person is,
lazy, a person is, you know, involved in
things that they're not supposed to be involved
in, but it doesn't occur to them. It
doesn't occur to them that, like,
a lot you know, they they don't think
that that does Allah exist or, you know,
is Islam all made up or this they
they're just like, yeah, there's an Islam and
we're bad people, but Islam is a good
thing.
And there are people like that even to
this day. I remember when I first read,
like, in, like, maybe 2004 or something like
that. I read an article about Dave Chappelle,
you know, like, he just disappeared from his
comedy routine,
and they're like they're like, oh, he's a
Muslim. I'm like, yeah. Right. How is this
guy gonna be Muslim? Right? I used to
watch the Chappelle show, Alhamdulillah. I used to
watch the Chappelle show and laugh at it,
and think this guy is some sort of
jinn or.
Like, because some of the skits skits are
not even funny. They just make you laugh,
like, uncontrollably, and you're like, what is this,
like, adab torment, like, type of laughter that
you laugh when you see this, like, weird
thing that has happened, you know. So I
was like, yeah. You know, Allahu Adam, maybe
he's like nation or something like that,
you know. And then, in there's an interview
I was reading it, and then in it,
they the interviewer asked why don't you why
didn't you ever tell anyone before that you're
Muslim? He said because Islam is such a
beautiful thing, and I didn't want people to
associate the work that I do with it.
Then I was like, oh, dude. This guy
is a Muslim. You know?
So that's that's what he's talking about. Otherwise,
inverse the inverse case is possible also that
you may see people with with beards and
with
turbans and with
head coverings,
male and female, and with,
you know, with the outward trappings of deen.
And inside, it's like there's no lights on,
which is very scary,
which is very scary,
that people don't have and Allah
and they don't have any,
veneration for this deen. They have no Nisbah
with Allah.
The lights are on, but nobody's home. Legally,
we we're not allowed to suspect that about
people,
but it does happen.
Oftentimes at the khatima, you'll see these things
manifest from people. The rasul sallallahu alaihi wa
sallam mentioned this is the of the
that they
they
that they will enter and exit the deen,
like a like a arrow that flies straight
through
the prey. The arrow travels
really fast, so it will stay inside the
prey very short amount of time. So they'll
somehow formally accept the din, and they'll be
gone again.
And they'll have all the outward signs and
trappings of the din, and but there's inside,
there's, you know, there's no
there's there's no permanence to it. And that
Khadija
mentality, it's not just ISIS.
Although those people are crazy, and they seem
to be, like, whatever the gold gold medal
winners, but there's other ways of it manifesting
itself.
There's other ways it manifest itself. Like somebody,
for example, there's some people,
you know, like, we have a barrier between
the men's section and women's section. Okay? Some
people feel very strongly there shouldn't be a
barrier. At the most, whether the barrier is
there or not, it's a fit issue. Not
a issue.
But some people would be like, oh, you
you know,
you know, you have this wall and it's
completely, like,
patriarchal,
super oppression, this, that, and the other. They
make it into, like, a happen bottle issue.
What is it?
It's because the the madar of the iman
is not connected to what the message of
Allah and his Rasool are.
It's connected to some someone else. Otherwise, the
maximum you would say and people fight about
all sorts of things. Though you didn't say,
I mean, out loud, your or you said
it out loud, you're or you moved your
finger too much in the salat, so we're
gonna go cut it off, you know. Well,
this happens. You don't go to Afghanistan if
you're,
you know. Uh-uh,
though or, you know, we'll break your finger,
you know, everything.
This is not what the sent down is.
So what happens is the deen will be
used as a cover in order to,
demonstrate,
this lack of nisba in weird ways.
So know that it happens the other way
around, but even a shouldn't give up hope.
If they have love for Allah, they still
have some Nisba with Allah, but that's not
what the Sufis are talking about. They're saying
about taking it to, taking it to, its
perfection, what it's supposed to be rather than,
like, you know, driving your car around with,
like, 2 spare tires on or something like
that,
the spiritual equivalent thereof.
And the definition of the Sufis ness but
refers to the bond with Allah Ta'ala for
which two things are vital. One is a
constant remembrance of Allah most high and, 2
is a continuous
obedience to him. Without these 2, the Nisb,
as defined by Sufis cannot be realized,
not within one one's own personal choice.
Rather, it's more
So it might be there, but if you
want to obtain it through your if you
want to initiate it,
obtaining through your own actions,
Sometimes it happens through things that are not
your choice.
Right? You get hit by a car and
you're in the act you're you're in, you
know, whatever intensive care unit, and then, like,
the last 2 days of your life, you
become very religious. This happens. Right? Weird and
highly painful and, like, traumatic experiences
will oftentimes take a person from being, like,
a very,
a very profligate person to being a of
Allah,
without your choice happening. So those types of
things can happen, but you don't plan for
that because you don't know. You could also
be, like, doing something really bad and then
die all of a sudden, and
that's your bad end right there.
Right? Those things are outside of your outside
of your your choice.
The way that you can be on the
path toward that which is through your choice
is what?
Is through,
maintaining the constant remembrance of Allah and the
constant obedience to Allah command.
Says that a person will never will not
receive will not obtain anything except for the
thing that they that they strive from.
So it's as if, it it's not a
secret from anyone
that,
making zikr in abundance,
remembering Allah, constantly,
and,
guarding, protecting,
one's livelihood by observing the Sharia
are 2, matters that a person can, choose
because,
the fact that they're within one's,
personal choice is is is obvious to everybody.
So through the above design, defined,
type of nisbah, a seeker develops
such a strong and deep bond with Allah
most high that it is rarely neglected in
quality,
nor quantity.
The person who has Nisbah
is a completely drowned
lover,
who never forgets and,
never is heedless.
And, he's completely
immersed in
obeying
the commandments
and staying away from prohibitions.
In short, a person
of Nisba,
one of the signs of the Nisba is
that they have a natural aversion toward acting
against the deen,
as general believers have a rational aversion towards
it. This is you understand what
he says what? He says that, in short,
the person in this has a natural aversion
toward acting against the deen,
as the general believers have a rational aversion
to to it. That,
this is, you know, when someone hears, like,
the the the the the words so and
so is the has the
and,
you know, people think, like, with the part,
I get the is something, like, mystical
weed smoking,
you know, idea that, that the Sufis made
up that's, like, some other thing. Like, okay.
Fine. Like, I pray 5 times a day.
Now I have to see, like, a dream
of angels. Otherwise, like, whatever. I'm not in
the I'm not in the in the hippie
club. You know? That's not what it is.
The 2 things, they go hand in hand.
They're like same you know, the the two
sides of the same coin. That the knowledge
of the Sharia is is so you can
know what to dislike, and the the the
the the the obtaining of the or the
of the is what? Is that you actually
dislike
it,
which it it should be it should be
easy for a person to understand how you're
never gonna be able to actually follow the
Sharia until the enters into your heart, the
enters into your heart. Because you can know
something is haram,
but still not
stay away from it. Like, rationally, you can
understand, like, why committing is going to, like,
destroy your, then you're gonna get aids, and
you're gonna this and that, all this. But,
like, you know, there there are people who
know all those things, and they still agree
with you even if you ask them, but
how are they gonna stay away from it?
There are people who know that, like, getting
drunk is not good for your liver, you
know, and And it's gonna probably car you
cause you a car accident on your way
to on your way home, and it's gonna
cause you to get into a fight with
your with your spouse and with your family
members and break things. And, like, just just
yesterday. Right? These people are crazy. They're *
and they're all * and they should come
and, like, sit in and learn how to
be human being. The vice chancellor of Austria.
And we're talking about a very.
Individuals may be nice people, but, like, in
general, my friend,
one of my friends went to a Austrian
school in a Muslim country, you know, the
the colonial
weird schools.
He said, I I had to go to
Austrian school high school, so we spoke German
and everything. He says one time I got
upset at the teachers, and so I got
in big trouble because I told them the
Austrians have 2 big,
2 big achievements.
One is convincing everybody that Mozart was Austrian
even though he was actually German, and the
other is con convincing everybody that Hitler was
German even though he's actually an Austrian. The
Austrian vice chancellor,
just yesterday,
got
put on tape because he got drunk, and
he was trying to impress a girl,
and so he boasted that he'll sell, like,
state secrets to Russia through her or some
some some something stupid like that, you know?
And, like, what is it? It's it's just
it's like
yeah. Rationally, he knows it's a dumb idea
after he gave a very complete and thorough
apology before, like, resigning from his, from his
post. But the fact that he knows that
it's a dumb thing to do,
it didn't allow him to stop himself from
it.
Now we live in an age where people
don't even get the knowledge of what the
Sharia is, but there are some people who
are fooled into thinking once you know what
the Sharia is, you're going to be able
to benefit from it.
Until the enters into your heart, you will
be in this weird situation where you know
what's right and wrong, but you're not gonna
be able to bring yourself in order to
come in line with it. So it should
be like we said yesterday, like, we're talking
about the time wasting things. The 10 things
are a waste of time. That if you
have the knowledge and you're not gonna even
be able to practice it, you should
be common sense to you why the has
to come with the Sharia.
Now do you understand why I'm not excited
about people who, like, oh, look, I'm gonna
go learn my, Islam from, like, whatever,
kafir at the university.
Doesn't mean that the kafir at the university
doesn't necessarily know a lot about Islam. In
general, in America, it doesn't mean that they
don't know a whole lot about anything. They're
very bad Arabic and very just incompetent sloppy
work. But the old like
Nicholson and Arbery and people like that, those
guys were like I mean, they really knew
their stuff.
But still, what's the benefit if you write
a a a a a of all of
the and you're not going to be even
able to be at their feet in Jannah,
much less at their at their level,
in the hereafter. Allah protect all of us.
Allah give us from the knowledge and from
the what we need, in order to make
it in this, in this world and in
the hereafter, and give us khatima and iman
and nisba to him and cut off the
nisba to all,
things that are a waste of time because
they'll only end in time being wasted.