Hamzah Wald Maqbul – 16 Ramadan 1442 Late Night Majlis Don’t Be A Hater Addison
AI: Summary ©
AI: Transcript ©
We reached the Mubarak 16th night of Ramadan.
The first half of Ramadan is over. May
Allah
accept it from us and forgive us our
shortcomings in it and make what's left of
this month, Mubarak for us, and give us,
from it that which we need in terms
of
prayers and good deeds and fasting
and tarbia,
and from his Fafl in all ways that
only he knows big and small. And may
Allah
change us for the better and make what's
left of our Ramadan and what's left of
our life better than what passed. So yesterday,
we were talking about
the,
the scene in the Muslim world on the
eve of the Mongol desolation of the the
Islamic heartlands.
So we talked about some of the degeneracy
that was rife
in society as well as, amongst the leaders
and rulers of the Muslims
and, in particular, the,
Abbasi Filafah, which was basically about to be
destroyed.
And we were reflecting on how,
you know, those tendencies
are there in our society today as well.
And about how oftentimes we sometimes lament and,
you know, feel sorry for ourselves as if
we are at the bit you know, the
pit in the bottom of
of
our possible condition in front of,
the world
and about how,
you know, we're, you know, somehow because we're
not in the heyday and golden age of
Islam that we're somehow,
worthy of pity or or worthy of every
single
dispensation in the book
and how people like that
mimic and resemble those people who
it was on their watch and at their
hands,
the desolation of the Muslim world happened.
And about how there are people we read
about also
who were people who also lived in those
times in those days of desolation,
those long years months
of desolation and of
utter heart wrenching and gut wrenching,
types of pain and suffering,
and how they dug down hard, and they
found barakah, and they found fadl from Allah
Subhanahu Wa Ta'ala, and they found Allah Ta'ala's
aid and help. And Allah
manifested great things at their hands, and it
definitely wasn't because they tried the first time
and it all worked out.
Rather, it was because they tried and tried
again, and they made their Ikhlas,
with Allah,
their sincerity with Allah,
and
Allah gave them,
tafik despite
overwhelming
and soul crushing,
circumstances and overwhelming odds.
And so we should also take a lesson
that there are different types of people. We
should choose which one we wanna be like,
and, we should choose the right ones. And
we should not think that just because we,
are Muslims that everything is going to be
okay, or just because we live in modernity,
somehow everything is waved off. Things can get
a lot better and things can get a
lot a lot worse. And they will get
a lot better if we follow the path
of the people who make them better
in the past, and they will get a
lot worse if we keep following the path
of the people who make things worse. I
mean, Allahu'l make us people who are
not obsessed with frivolity and with, you know,
stupid human tricks and with, you know, merry
making and singing and dancing and
not not obsessed with showing off shiny things.
Marsau, monkeys like shiny things. They're like, oh,
shiny thing. Oh, oh, ah. Right? Don't don't
don't be the monkey. Don't be the ape.
You know, there are some things that shine
physically, and they're
fascinating to to to the apes.
And there are some things that shine spiritually,
and they're fascinating to the angels.
Get in touch with your angelic self.
It's
not impossible.
People have done it before us. People who
are not as educated as as us and
people who are not as learned as us,
they've done it in the past. You can
do so as well. This Ramadan fast is
a good way of doing so.
And,
you know, see those things, be
fascinated, and be captivated,
and
be,
enthralled by those things that are
inside the heart,
and stop chasing those trinkets that other apes
chase,
lest you, and I end up destroying ourselves
and our families, and going down the path
that other apes have gone.
Protect us all.
Otherwise,
you know, your team winning,
some sort of
football match or baseball match or basketball match
or whatever.
It may be fun and entertaining, I admit
that. And it may not even really be
haram, but if it's a real source of
happiness for you, you need to, like, reevaluate
your priorities. All of us have dumb habits
including me.
I I watched way too much Star Trek
in my,
for you know, teenage years and whatever. We
all have dumb habits, but most of us,
you know, learn to not define ourselves by
those things.
And it's time that we get serious and
we define ourselves through serious things and, whatever
stupid things we do on our, in our
past times. If it's a habit, that's fine.
You know, you do it on on the
side. It's not, I mean, it's not especially
if it's not haram,
you know, you do it on the side,
but it's not it shouldn't take up a
a significant portion of your
mind and your identity and your expenditure
and whatnot,
lest we turn into, we turn into those
same, clowns that
literally, courted,
fell in love with, courted, and, gave themselves
over to destruction,
because that's a horrible that's a horrible,
horrible partner to end up with.
So Moana continues. He writes that in 642
of the Hijri age, a man by the
name of, Al Muayyaduddin
or Muayyaduddin
Afwan,
Mohammed bin Al Kami
was appointed prime minister by the Khalifa,
Mustasim.
Disorder and disturbances were a source of constant
trouble in Baghdad, especially when the Sunnis and
Shias quarreled in 655.
It is reported that in these riots, the
Shia quarters, including those of the relatives of
Ibn Al Kami, were plundered, which led him
to seek revenge from the Sunnis.
Although the danger of the Mongol invasion,
was hovering over Baghdad, a great reduction was
made in the armed forces. On the advice
of Ibn Al Kami,
the number of cavalry was reduced to a
mere 10,000.
Their allowances and promotions withheld.
The disbanded soldiers were directed to take up
trade and has husbandry, meaning to,
to,
herd,
sheep, and animals.
And,
with the results that many of them were
later seen begging
alms in the bazaars and in front of
the mosques.
Islam was reduced to the state of imbecility,
which left many poets to compose elegies to
lament the helplessness of the Muslims.
And, you know, this whole the whole sectarian,
the whole sectarian
issue, part of it was sectarian, and part
of it was political and economic.
Like we had mentioned, I believe yesterday,
the
ruling class,
many of them were basically
Persianized elites,
and, many of them were
people of heterodoxy. And the reason for that
is that from the educated people of the
Ahlus Sunnah, most of them went on went
on to be fuqaha and went on to
be
went on to be,
judges and went on to be Muhaddithun and
teachers, etcetera.
And so if you wanted somebody who was
like a brain for hire, somebody who would
basically do whatever you tell them to as
long as you pay them money,
then you had to hire a
a person of heterodoxy,
a person of bidda, or you had to
hire a a non Muslim. You had to
hire a Jew or Christian who was just
there to do what they're told and, you
know, make money and kinda look after look
after themselves that doesn't have a stake invested
in the greater welfare of society.
By and large, the majority of the populace
was always Sunni, as it continues to be
to this day.
And, it was the the Mu'tazila
and the, the,
who are kind of kinda like the, the
younger brother of the Khawarij,
and then it was the Arauwafid and the
Hulat and,
other, minorities who really don't have a stake
in the project of Islam or society at
large.
People amongst them that were clever and well
educated, well read, oftentimes received government jobs
by,
less scrupulous rulers precisely because they would do
what they were told without scruple and without
worry about what is gonna happen in the
Akhirah or what is gonna happen to society
at at large.
They really didn't care. And so what happened
is that you have this kind of, like,
enfranchised
class of society,
that, you know, is economically
privileged
and,
that are, you know, people in positions of
rulership, and they
obviously are not going to look down at
the masses with any sort of,
with any sort of sympathy.
Rather, the masses are just another problem in
their way that they have to tend to
and they have to kind of deal with.
And this will make
a lot of kind of class warfare type
issues,
some of which are cloaked in sectarian,
sectarian rivalries, and, some of which actually were
based in sectarian rivalries, but many of which
weren't. They were just, they were
sectarian rivalries, but many of which weren't.
They were just, they were just like political
machinations and wrangling
Machiavellian
or Marxian even,
when it came to class, and economic class,
and social class, etcetera.
And Mustap and Mustapism was personally a man
of unimpeachable character. He also wanted to reform,
administration and bring peace and prosperity in his
realm. But unfortunately, he lacked the courage, zeal,
and ability of the founders of empires, which
alone could have saved the situation by infusing
a breath of new life in the then
rotting society and administration.
It has happened more than once that the
last monarch of any ruling dynasty was just
and wise, virtuous, and humane.
But the degeneration of social and political order
had reached the point in his time where,
its only natural outcome was the final decane
crumbling down of the dynasty.
This was the case with Mu'tasam II, who
providence, Yani, the Pudra of Allah Ta'ala, had
chosen,
for the badge of infamy. Although he was
better than most of his predecessors and also
had a desire to set right the falsely
deteriorating situation.
One can probably say the same thing about,
the Khalifa,
and, Sultan,
Abdulhamid al Kinji the second Sultan Mohammed the
second.
Allah
have mercy on him.
Very,
brilliant politician
and very pious man,
not a man, whose reign was free from,
problematic issues, but by and large,
a person
at whose hands Allah, subhanahu wa ta'ala,
warded off the destruction of colonialism
and warded off the
complete implosion of Muslim civilization,
for quite some time and allowed him, even
when he was,
dislodged, to have prepared
certain institutions in, the Muslim lands in order
to and certain people in the Muslim lands
that were able to, mitigate that implosion and
that destruction,
so that, you know, and Taqwa and Salah
and,
Deen
can, live to see another day. Allah
have mercy on them.
It is undoubtedly true that a group of
people, pure in spirit and righteous in conduct,
were their teaching and preaching
in the mosques and seminaries of Baghdad. But
the affluent
and those in authority had become so corrupt
that an analyst of the age, Abu Hassan
Khazraji, had to describe the conditions prevailing in
his times in these words.
The desire to acquire estates in effect has
become a craze with these people who never
think of the community's welfare.
They are so engrossed in feathering their own
nests that it can never be deemed a
rightful course. The officials of the government are
all tyrants who are obsessed with the idea
of amassing as much wealth as possible.
This is the most dangerous state of affairs
for the government can coexist with apostasy, but
never with tyranny.
And this is a very, you know, this
is a very interesting,
and very insightful thing he says. The government
can coexist with apostasy,
but never with tyranny. Meaning that if your,
you know, rulers are not Muslims,
still society can function.
And obviously, something is very wrong and, something
is very problematic, but it's not gonna cause
as much damage in the long run because
you can fix that. You can replace one
ruler with another.
But when you have injustice, you cause certain
fissures and breaks in society to happen, that
even when you have a good,
ruler come in afterward,
the cycle of vengeance and the cycle of
problems that are caused by these breaks and
rifts,
you know, they they'll take a very long
time to heal. And this is why it's
such a horrible thing for, one person to,
to make Zulm against another,
and it's such a horrible thing for especially
amongst the types of Mavalim for one person
to kill another.
Those feuds don't die quickly.
Even if people make the intention for Tawba,
how can you make right a situation
which is the destruction of something so precious
with Allah and so unique even with mankind
that, we all acknowledge it's irreplaceable?
And, you know, it's something really important that,
you know, we should keep in mind. Obviously,
it doesn't mean that apostasy is not a
big deal, but we should all keep in
mind before making vumm against another person, no
matter how angry you are, you gotta take
a deep breath and not not violate another
person's trust, not violate another person's rights. Rather,
render rights to people and ask your rights
to Allah, Subhanahu Wa Ta'ala. And if in
seeking your rights, you're gonna end up destroying
other people's rights, then know the Sunnah is
too in such a situation
to render other people's rights to them and
to,
and to ask for your rights from Allah.
If we all do this as individuals,
one of us, at some point or another,
will be in charge of something and will
rule something. If we have a society where
this is the norm, then our rulers will
also have this norm. However, if we have
a society where people are used to,
where people are used to just
harming one another
and, trying to get away with it with
lying and cheating people. Even if you steal
a napkin from, your local store or your
local restaurant that you're supposed to pay for,
or you stole a ketchup that you're supposed
to pay 10¢ for, anything. What is this
gonna do? Obviously, it's not gonna cause a
Sunnishia ride in medieval Baghdad.
But what happens is that if you have
a society of those 10¢ ketchup stealers, one
of them is going to become prime minister
one day, and they are going to cause
the riot. They will be the the the
sub above the riot, and everybody who,
you know, made the society where that was
considered okay or not a big deal,
they're they all participate in it somehow or
another. And the rifts that happen once people
shed blood against each other, they're not easily
healed.
They're not easily healed.
So that was the end of the quote.
Mullana Abu Hassan al Nadi continues. In the
eastern part of the Islamic world, the kingdom
of Khalazam
raised toward the end of 5th century, of
the Muslim era on the ruins of the
Seljuk Empire,
held sway over almost the entire, Islamic territory,
excluding the principalities
of the Seljuk Sultans over parts of Egypt,
Syria, Iraq, Hejaz, Asia Minor, and that of
the Khorees in Afghanistan.
Sultan Alauddin Mohammed Khorasan Shah,
who lived from 596,
Hijra to 6 17 was one of the
most powerful Muslim monarchs
or perhaps the greatest sovereign of his day.
Harold Lamb, the historian, writes in his famous
book, Genghis Khan,
in the center of Islam, Mohammed Shah of
Khorasan had
enthroned himself as warlord.
His domain extended from India to Baghdad
and from,
the sea of Aral
Aral dingus, to the Persian Gulf, or what
they call Khaleel al Arabi in Arabic,
except for the Seljuk Turk Turks' victors over,
the Crusaders
and the rising Mamluk dynasty in Egypt, his
authority was supreme.
He was the emperor and the,
he was the emperor and the caliph who
quarreled with him, but might not deny him
was restricted to spiritual authority like a pope.
Meaning, what? That he would quarrel with the
Khalifa and the but the Khalifa knew to
keep himself in check because,
he wasn't able to actually you know, if
the gloves came off and it came to
blows, he would not have been able to,
to to to to dance with, the Khorasan
Shah.
Muslim history so that's the end of the
quote.
Muslim historians have not mentioned any noticeable personal
laxity in the character or moral behavior of
Khorasan Shah.
On the other hand, they speak of him
as a brave and chivalrous ruler, just and
pious. But there's no denying the fact that
he spent his prowess and capability in subjugating
the Muslim kingdoms around his dominions.
In the northwest of his territory, he forced
the Seljuks to retreat to the farthest end
while he restrained the westward ambitions of the
Khorees by subjugating Khorasan,
and Mazandaran,
Kirman,
Ghazni, and trans,
trans Aksiana.
These unending wars of the Khorasan Shah had
nevertheless worn out his troops who had to
strain every nerve in achieving the conquest that
they had,
done so far.
Apart from the war phobia normally created by
the continuous warfare over a long period of
time, the conquest of the most fertile and
industrially developed areas had brought the capital of
Khwarazm Shah all that toil and labor could
produce,
along with attendant vices of opulence and luxury.
It is difficult to find any detailed account
of these social ills in the annals of
the time, which are mostly concerned with the
descriptions of kings and emperors.
Unfortunately, however, the treatises, and sermons, and monographs,
and discourses of the saints and preachers, which,
would have thrown a lurid light on the
subject were all destroyed by the Mongolian avalanche.
There's hardly, any reason for attributing the following
statement of of Harold Lam to his religious
prejudice or exaggeration.
He says, quote,
it was the, martial world
appreciative of song,
with an ear not unmusical.
A world beset by inward throws, slave ridden,
wealth gathering,
and more than a little addicted to vice
and intrigue.
It left the management of its affairs to
extortioners
and its women to the custody of eunuchs,
and its conscious,
to the keeping of Allah.
And, obviously, Harold Lam is probably not saying
that in a nice way, but, it's just
a way of him mocking, insulting stupidity that
he,
attributes to religion.
The sultans of Khorasan made the same fatal
mistake which was committed by the Moors of
Spain.
An unpardonable blunder under the divine law of
retribution governing the historical process.
They set about body,
and soul to extend and strengthen their, bounds
of their domain,
and subjugate their enemies, but they never tried
to diffuse the message of God and enlist
adherence,
to it from the neighboring lands which constituted
a world different from their own. Quite apart
from the religious fervor which should have diverted
their energies toward this imperative task, common sense
as well as political foresight too dictated the
same course,
which would have won over a vast but
hostile population to their side, and thus saved
themselves
as well as other Muslims from the tragic
fate which, was soon to engulf them. Such
were the conditions when the Mongols issued forth
from the steppes of Mongolia under Genghis Khan,
and swooped down upon Iran and Turkestan,
the eastern part of the Islamic world, like
a scourge of God.
By 656,
Hijri
Mongols had reached the center of Islam, Baghdad,
converting it into a shamble, fulfilling the Qur'anic
dictum,
and guard yourselves against the chastisement
which cannot fall exclusively
on those, of you who were wrongdoers and
know that Allah is severe in punishment.
May Allah
protect us all. And so one of the
things that Mawana brings to light is also,
another interesting,
I guess, point, which is that,
you know, people have this thing where their
jealousy between them causes them to be way
more severe on on on those people that
they, see as like them than,
those from the outside.
And one of the and this is not
a Sifa. This is not an attribute of
the people of Iman. Allah,
in his own book, he describes,
you know, the people he loves as being,
Izzah Al Kafirina wa Avila,
on the believers that they are they show
their might and their dignity,
to those antagonists of disbelief,
and they show humility and softness, meekness to
the people of belief.
But what happens is we have this, you
know, really messed up and really defeatist,
mentality that a lot of us have, which
is that if a non Muslim comes to
the Masjid, we will treat them better than
we will our own brothers and sisters, and
we will marshal and sally forth for them
a type of,
kind of, you know, twisted super hospitality,
which kinda,
like, comes to the verge of almost like
worship.
Whereas if a Muslim, you know, commits some
sort of error inside the Masjid, we'll never
forgive them, and we'll look at them with
disgust as if these people are rats or
termites or whatever.
And my point is not necessarily to treat
the guests of the Masjid from other religions
badly, but,
you know, when you look at them and
say, well, they're a guest and they don't
know better, so is a Muslim. And so
you should at least be able to sally
forth,
some similarity in terms of treating, guests in
the house of Allah Ta'ala with dignity.
And, when it comes to comparing Islam and
comparing Kufr,
how can you how can you,
compare somebody who says La ilaha illallah and
who Allah Ta'ala has put on a path
toward his eternal,
love with somebody who is, just they're out
of some sort of neighborly or political curiosity.
And, you know, it's good to treat them
well as guests of the house of Allah
ta'ala and explain Islam to them. But if
somehow you're able to find for them,
some sort of patience, and some sort of,
tolerance, and some sort of, almost,
love and hope, then why can't you do
that for your own, brothers and sisters? This
is very problematic. This is very problematic. And
so,
this same or some similar
sentiment to
this, also kinda takes over the hearts and
minds of kings and princes and people who
are in positions of authority,
where they start to see other Muslims, Masjid,
you know, Masjid administrators start to see other
Masjids as their biggest rivals, and put, you
know, mosque little, you know, too bit pathetic
mosque politics.
You know, mosque board members start to see
other,
you know,
important people in their community as their chief
rivals and
and as the chief cause of fitna for
them, and they fight over the votes for
of the same members. And don't you know
there's an entire Masha'allah,
population and his Rasool, sallallahu
alaihi wa sallam? Every mosque, board member can
go and open their own Masjid, you know,
based on their preaching of La ilaha illallah,
to the people, and none of them have
to fight over,
over a flock or over donations ever. But
what do they do? They they fight over
those things that are there,
and they look inward with their enmity and
their spite, and they look outward with their
love, which is really really messed up and
really problematic.
And sadly, this is actually what happens in
the Muslim world at various times. So Mawlana
is disgusted with, the Khorasan Shah's,
warring and feuding with with who? With the
Seljuks and with, the,
the Ghori's and with the the different, Muslim
states of that time.
And
his lack of concern with
improving people's deen.
And
that's something that's a state of affairs that's
there in the Muslim world right now.
Literally, there are countries why do I have
to take names? People are gonna say, oh,
look, you know, you're part of this side
or you're part of that. Allah is witness.
I'm not part of any of any of
these sides. I'm not with anyone. If someone
does something right and that one thing that's
right, I'm with them even if a thousand
other things they do are wrong. And if
somebody, does something wrong, I'm against them even
if they do a thousand other things that
are right. I have no lot cast in
with any government whatsoever.
But the idea is that we see this
as a general trend that, Ilhamasha'Allah,
the Muslim governments, they have this kind of
spite toward each other, and they treat each
other with, you know, this horrendous,
type of hatred. And even
the the enemies that despise them the most,
they're more happy to make peace with them,
and more happy to embrace them, and more
happy to bend over backwards in order to
kiss their,
kiss their feet and lick the boot,
than they would be in just forgiving even
the slightest,
slight real or perceived from their from their
brothers. And on the flip side, if you
look at Muslim history,
where is the Barakah that the Ottomans had?
One of the the the causes of Barakah
that the Ottoman Empire had was that they
were just a small Seljuk
vassal. They don't call, like, the, you know,
the Ottoman Empire is the the
Ghazi He's literally not called Sultan.
He's Usman Ghazi. And his,
son is Orhan Ghazi. They don't take the
title of Sultan until
later.
And they don't take the title of Khalifa
until many generations later.
They're what? Razi. Why? Because they were one
small principality amongst the Seljuks in Anatolia,
where where all of them were constantly warring
and fighting with each other. And for whatever
reason, Allahu Ta'ala put it in his heart,
Allahu Ta'ala reward him and have mercy on
him, that I will not fight under other
Muslims anymore.
I will
expand. If I'm gonna push my territories, I'm
gonna push my territory outward to where people
don't know who is Allah and who is
Rasool sallallahu alaihi wa sallam. And they don't
transact with any sort of justice, and they
don't have any sort of,
legal code by which people can live in
safety and aman and aman, and I'm going
to bring that to them.
And,
you know, people forget the fact that that,
that noble house,
it was a union of 2 people, of
Usman Ghazi and, his wife who was the
daughter of his sheikh,
Adebali,
Allah Ta'ala have mercy on all of them
and raise all of their rank.
And that's important. That really literally made all
the difference. And until
Sultan, Yavuz Salim, will
conquer,
the, Sham in
Egypt from the Mamalik,
they the majority of the
population of the Ottoman Empire was
non Muslims, and they were actually quite prosperous.
They were very happy. People would immigrate to
Istanbul. People,
people would immigrate to the Ottoman lands because
of the justice that was,
known therein, and the fair shake that people
would get there in. Some modern,
nationalist Turkish historic Turkish historians, this actually, they
hold this against the Ottomans, that why is
it that the Armenians
are making so much money, and this minority
is making so much money, and this minority
is making so much money in the Ottoman
Empire? I said, because this is the way
Allah and His Rasool decreed it that you're
gonna give justice to people no matter what
their religion is. That when they enter into
an agreement with the state, that the dhimi
has rights inside the state,
and protections that they have by
nodding the cap to the suzerainty of the
Sharia and the justice of the Sharia, and
that's the way it's supposed to be. So
if you have a problem with it, you
kinda have a problem with the,
We don't have the right to take away
people's property,
just because we don't like them or we
don't like where they came from. That would
not be justice.
And, similarly,
you know, in
in West Africa,
it was the same that, the the tribes
of our Mashaikh at some point or another,
they,
they took
an oath and a covenant with one another
that they'll never involve themselves with,
any sort of blood feud between Muslims. That
if there's any strife between the Muslims, they
won't pick up arms against another Muslim. Rather,
they'll try their best in order to settle
those things peacefully, but they're not gonna shed
the blood of another Muslim. These things, they
make a lot of difference. They make a
lot of difference. Now sitting here in Lombard,
you know, it's easy for us to say.
But,
unfortunately and fortunately,
you see Muslims are taking up arms against
each other in different places in the world.
Muslims are ready to beat each other. Muslims
are ready to kill each other. Muslims are,
you know, ready to talk about each other
in genocidal
terms, and it's really,
problematic.
It's really problematic.
And, this is something that we also have
to adopt into our mentality. We have to
teach this to our kids that when somebody
has La ilaha illallah inside of their hearts,
there are certain limits that you cannot cross
with them. Not with your tongue, not with
your hand, and not in your heart. And
no matter how egregious they behave and how
badly they are,
you know,
instead of
focusing on your hate for them and focusing
on your desire for their destruction,
just turn around and do something else.
Don't spend your your your time trying to
harm and destroy people. Yes. There are some
people who
who will be exemplary cases, and, we ask
Allah to Allah to save us from them.
And there are exemplary cases of nifaq and
exemplary cases of
of of treachery. And we ask Allah to
save us from them, and we ask Allah
to find a way for them to be
dealt with so that we don't have to,
stain and poison our tongues, with
speaking ill about them, and we don't have
to stain and poison our hands by, you
know, fighting them,
or by opposing them,
whether, for the word fight here is
real or metaphorical. And for us in America,
it's definitely metaphorical. Don't do ever do anything
that's
banned by state, local, or federal regulations.
I plead with you. But the point is
is what? The point is is that that
this is an honor to
treat other Muslims with forbearance
and to leave their hisaab to Allah ta'ala.
And if you think you're too good to
do that, people better than you did it.
The companions radhiallahu anhu.
The companions the Ansar and the Mujahidun used
to sit and hear the baqaas,
the complete baqaas and nonsense, khutbas of Hajjaz
bin Yusuf,
and they would be patient.
They saw the rule of Islam leave their
hands. They're the ones who fought in Badr.
They're the ones who fought in Uhud. They
saw the rule of Islam leave their hands.
It doesn't matter if you don't like your
local Masjid president or if you don't like
your, you know, whatever little small time Muslim
warlord, ruler of, like, a little statelet somewhere
or another.
The populace are Muslims, and all of these
akhawal will pass. If you don't like their
government, don't take a job with them, and
don't don't,
you know, spend your extra and,
your voluntary time in their support, do something
else.
But don't, let the hatred of another person
of consume your heart to the point where
you
see this hatred as something that overrides,
all your other senses
and,
and overrides all bounds.
Truly, it's a sickness. We ask Allah to
protect it from us, and this nafs is,
this nafs is a kutish. It's a dog.
If you let her take control of you,
she will ruin your entire din in a
in a orgy in an * of of
hate and of negativity,
such a destruction
that in just minutes and seconds, you will
destroy the entire deen and the entire effort
you did to make your heart, enlightened in
Munawar,
for so long. We ask Allah's protection, and
we ask Allah
and we ask him to be on the
straight path,
the path of those who he loved,
and not those who,
he was angry with nor those he,
let go astray.