Hamzah Wald Maqbul – 18 Ramadan 1441 Late Night Majlis The Rectification Of Society Addison 05112020
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We continue in this,
Mubarak 18th night of
Ramadan.
The nights of are slipping past us.
Whoever wishes to have their sins forgiven by
the lord,
let them ask so that they can can
be given. Let them put their face on
the ground and cry in front of the
lord.
This world has so much bogusness in it.
So much bogusness in it. Allah,
help us to overcome its bogusness and to
leave a good mark and to do something
good before we leave. May Allah protect all
the people who do service of this deen
from their haters and from their trolls,
and,
give them,
give them the upper hand and manifest victory,
in the service of the ummah of the
prophet, sallallahu alaihi wa sallam, a victory that
begins in this world and will take its
greatest and deepest and most beautiful color on
the day of judgment. Amin.
Mullan Abu Hasan Ali Nadawi continues,
in discussing the islah
or the
the exhortation toward rectification,
Ghazali gives to other classes of society, having
already addressed the scholars and
already addressed the rulers and the nobles, administrators,
etcetera.
Al Ghazali also made a deep study of
the religious and moral life of the other
sections of society bet beside the scholars, kings,
and chieftains.
He has left a detailed description of numerous
innovations and deviations, customs, and rights. In short,
all aspects of mundane life which have somehow
or another
found a place in the life of the
different sections of the then society.
It is remarkable that apart from being a
profound scholar of religion,
Ghazali was also,
such a keen observer of social life that
no aspect of the life of the people
escaped his attention.
He has devoted one section of the to
such customs as violate the dictates of the
Sharia,
although they do not apparently seem to do
so.
In this section, he leaves untouched no aspects
of individual or social
life, from the mosque to the market, from
the bath houses to social gatherings, and enumerates
the practices which are prohibited and ought to
be given up.
Another section of the book deals with those
people who were suffering from one or another
misconceived notions which impeded the improvement of their
character.
This section is concerned with the people who
are suffering from different types of self deceptions,
weaknesses,
fallacies, illusions, and paradoxes.
The survey includes the affluent nobles,
scholars,
mystics,
and similar other classes of rank
exhibiting a keen insight into their mental and
emotional life, which can be expected from an
expert psychologist
only.
His study reveals the elements of misgivings and
illusions of which the people
concerned would have themselves been hardly aware.
The scholars in Ghazali's time had generally developed
an extremism in the cultivation and practice of
their different branches of learning, which obscured
from their view
the essence of true faith.
Jurists were stretching their legal quibblings too far
to include all sorts of futile juristic issues.
Dialecticians
deemed it worthwhile to engage in specious reasoning
and irrelevant polemics.
Traditionists
busied themselves with
unnecessary
researches into the terms and phrases used in
the traditions and their derivatives, while mystics considered
it an act of devotion
to commit the writings of their masters to
memory.
Al Ghazali vigorously
criticized all these people and brought out succinctly
the misconceptions
under which they were laboring.
Summing up the discussion in this regard, he
writes, the secular sciences pertaining to mathematics,
medicine, and other useful arts
do not produce so much self deception amongst
their students as is born out of the
religious sciences.
This is because nobody ever thinks of these
branches of learning as a means of attaining
salvation in the hereafter,
whereas the study of religious sciences itself, apart
from its aim and the ultimate result desired
of it,
very often is, taken as leading to the
salvation,
which is a really interesting point. And there's
like 2 problems, 2 fold problem. 1 is
if somebody thinks that, you know,
their particular,
one,
you know, narrow set of opinions
on those issues that are differed upon,
is the ultimate key to salvation,
as opposed to those things that are that
are are agreed upon, which actually are the
key to salvation.
If those people think that those, like, obscure
issues are, you know,
somehow going to be their their salvation, like,
they make it their life's work to, like,
eradicate the the the terror and the horror
of people saying I mean out loud after
the fatihar or something like ridiculous like that.
That's a type of craziness and then on
the flip side it's also a type of
craziness that the people who
are,
you know masters of mathematics or medicine
would not themselves take, what they learn as
a means
of salvation and service of the deen as
well. Both of them are problematic.
Anyway, Mullan Abu Hassan Ali and Addui, he
he continues.
Along with the religious scholars, Ghazali brought the
pious and the mystics to under the focus
of his criticism.
In highlighting their mistakes and misconceptions, self deceptions,
and show of assumed piety,
Ghazali disclosed how a number of devotional practices
were really unimportant and worthless,
and that the motive behind several of these
devotional acts was not a sincere desire to
serve God, but simply to satisfy one's own
self
or others, or else to seek respect and
honor.
Turning to the affluent and well-to-do
sections of society, Ghazali made certain pertinent observations
of far reaching importance.
There are many amongst the men of substance
who are too liberal in spending their wealth
on the performance of Hajj.
They set out for pilgrimage
regularly year after year
as if they have,
no hungry or, people of want amongst their
neighbors. Abdul Laban Mus'ur the who said that
during the quieter to, during the later times,
quite a large number of persons would perform
Hajj unnecessarily
simply because they would find it easy to
travel
and would have enough to spend, but they
would return from Hajj without any recompense for
they would not help their fellow travelers,
whom they would find in trouble.
Oh, man.
Oh, man.
What can we say? What can we say?
What can we say to the drunken sailor
or lie in the morning? Good lord.
Allah forgive us and Allah rectify our our
practice of the deen. There are 2 things
he mentions, like, right right one after the
other. 1 is the unnecessary devotional
acts of the of the Sufis,
that people think are somehow, you know, bringing
them close to god but were just acts
of show.
And then right after that,
you know, the
the the
the empty and vain,
taking of the pilgrimage
of Hajj.
Look, as far as the
the the the the the the the the
the the the the the the the the
the the the the the the the the
the the the the the the the the
the the
there are sections of the the the kind
of self identifying sufi,
public
that, this is this is still very,
very pertinent too and if there's a sufi
right now that thinks no it's not talking
about me, then it's double talking about you.
You know,
Sufism is kinda like fight club.
The first rule of fight club is you
don't talk about fight club.
And so one of the best hikmas with
regards to the sufic identity
or the sufi identity, I should say, is
what, Bahay Abdul Hakim
from Kentucky,
mentioned,
which is that if anyone ever asks him,
whether a friend or or antagonist, if he's
a sufi, he says, I'm not but my
sheikh is. I find this to be a
very clever and a very, genuine,
form of response
because if there is identity in it, identity
itself is nafs
and,
people who take the soul of as some
sort of like identity politics,
have like so missed the point that it's
it just it's like getting run over by
a freight train, like level of missing the
point.
And,
you know, that opens up weird weird stuff.
Like you you feel YouTube, you know, people
send me links. I tell them, don't even
send me this stuff. Like, links to
like, you know, Sufi,
you know, charlatans will have trailers and
they'll they'll have, like, weird Bollywood,
type choreographed,
intros.
And,
ajeeb, like,
you
know, wardrobes that will
rival with, like, Eretaro Ghazi. And like someone
might, you know, say, hey, you know, Hamza,
you also,
have a relatively eccentric
and eclectic
style in fashion, I'll say yes and that's
probably why you shouldn't take the tariqa from
me.
But, the idea is what is that, you
know, when all of these things happen just
like, you know, for like weird amounts of
show, a person just got has to wonder
like what what what the heck is going
on, you know?
When, there's like a 1000000 people there to,
you know,
pay $70 a ticket to go to, like,
a mullet,
you know, where everybody comes, you know, men
and women gather separately or even mixed,
in their their best finery while there's like,
you know, some like real
nice,
you know, aesthetically,
sophisticated
going on in the background.
You gotta wonder like, you know, what what
what's going on? You You know? Is this
a gathering even that the prophet sallallahu alaihi
wasallam would have been a part of?
Is this a gathering that that the would
have been a part of?
Imam Junaid and, you know, these people, would
they would they go to something like this?
And,
you know,
when you have a group of people who
are attracted to all of that finery which
is wonderful. I mean, there's a beauty in
it and it's better than watching like, you
know, a Netflix about like, you know, some
Netflix special about some gay guy who like,
you know, whatever falls in love with
You know what I mean? Like, it's better
than all of that, fine.
But, to think that this is this is
actually Tasulof, it's like, you know,
it's more like watching a basketball game,
is related to playing basketball.
Uh-uh, in the sense that, yeah, it is
kind of about what the soul of but
it's not
actually doing the thing. It's just kind of
like celebrating like the soul the cultural trappings
of the soul or whatever.
And, as long as you see it like
that, I guess it's okay. But, if you
start to think that, oh look, you know,
we're, you know, hereby
actually,
somehow practicing,
something or another, Alana is best. So this
is a whole,
this is a whole,
minefield of stuff and, if you accuse me
of being involved in it, myself, then I
put my hands up and, like, say I'm
guilty and,
God help us because
the, the court of the lord is,
one
that's, like, you know,
it's it's even a more sensitive place that
a person should tread than even the the
the throne itself.
And a person has to have great with
the lord and constantly be asking
for forgiveness, for falling short,
in that in that holy sanctuary
that a person who claims a rank with
Allah
should be very careful
about. As far as this thing about Hajj,
oh my good lord. Allah forgive us. You
know, it all of a sudden kinda like
stabs me in the heart that there's a
good chance that, you know, Hajj,
will be, you know, the majority of the
I don't wanna say Hajj will be canceled.
Hajj is never canceled.
The the the Hajj and
Hajj are 2
communal obligations that will be that will come
to pass,
you know, under the auspices of the sovereign
authorities of the Muslims and tell Yom Kiyama,
nothing will
negate them nor will anything invalidate them, you
know. So Hajj is never canceled. Hajj is
never canceled. People can scream Hajj is canceled
till they're blue in the face. Someone of
Allah to Allah's uh-uh pious servants even if
it just has to be and his crew
just show up. Someone will show up and
do it, you know? And whoever shows up
with them, god bless them, you know?
It's gonna happen one way or the other.
Even if they cancel all of these, someone
will go inshallah and the Hajj will be,
performed on behalf of the ummah of the
prophet
There have been years where the Kaaba has
even been destroyed, but still people,
you know, fulfill the rights of the Hajj
in some minimal way possible.
It'll come to happen. Hajj is not gonna
get cancelled. But that being said, you know,
for the rest of us, it seems that
Hajj is going to be cancelled this year.
Allah protect us and boy,
if we didn't ever deserve it. You know,
if we didn't ever deserve it because look
look at this. He's like, Abdullah ibn Mas'ud
said that,
truly, during the later times, quite a large
number of persons would perform Hajj unnecessarily simply
because they would find it easy to travel
and would have enough to spend.
But they would return from Hajj without any
recompense, meaning without any reward from Allah, because
they would not help their fellow travelers
whom they would,
find in trouble. Oh, my good Lord. Oh,
my good Lord. Oh, my good Lord. How
the rich
step over,
the huddled masses.
And not everyone does it, you know. I
mean, there are so many good people in
Hajj too, you know. I don't wanna be
like hyper, like, negative about the ummah. This
ummah is like amazing and there's so much
in it, you know? But when you see,
this other thing happen, you can't help but
wonder, oh my goodness, you know?
Allah have mercy on us and just, like,
you know,
oh
our lord, don't take us to account and
don't take us to task for what the
fools amongst us have done. You know, you
see people and they're they're stepping over the
huddled masses and entering to their hotel lobbies
where, you know, if you don't have a
particular passport, they won't let you in. And
if you don't have a particular amount of
money,
you know, you're just treated like crap. You
know, you're just treated like garbage. And that's
not cool, you know. It's, like, really
I find the whole thing very problematic and
very disturbing. You know? And I actually take
a little bit of solace in the fact
that, like, no matter how VIP your Hajj
is,
you still have to make the offer on
the same Kaaba. There's not a VIP Kaaba
for you to get, you know? You can
go to your VIP tent in Arafat and
stuff but like the caba is the same.
So,
you know,
I guess they even have like these armed
guards and entourages
that they make dawaf with. But like, oh
my good lord. Oh my good lord. Allah
have mercy on us for not,
you know, taking seriously and not,
being,
diligent about,
this great rukan of Islam.
And now now that we find it, has
become immediately inaccessible to us, especially in America
because we could go every year if we
wanted to. I mean, like, other countries,
Malaysia and places like it's really hard. They
have to, like, get a lot lottery to
go.
I've been told in Turkey
that, you have to,
give you know, sign up, give your deposit,
and then there's a lottery. And if you
don't get it, they'll return your money. But,
you know, there are people who,
who who've been trying for years and they
still don't get their number picked. And they
say in Turkey, if you try 7 years
in a row,
they will they will then automatically give you
a position.
And there are many people,
you know, that I've been told amongst the
Turks, there are many people who actually just
end up going after the 7 years because
the lottery, they lose it every single time.
No one says lose. I guess they go
when Allah wants them to come but, like,
that's that's really hard.
Whereas we from America, we go, like, so
easily and we're easily the the the most
easily heard complaint in the entire wafed,
of the believers every year is some American
complaining about this and that and the other
thing. And someone did fraud with me, and
I paid for this service. And they promised
this type of bus, and they promised this
type of food. And, you know, you know,
I you owe me my money back, and
I'm gonna go back to America, and I'm
gonna sue, and I'm gonna this, and I'm
gonna that, and I'm the other thing. And,
like, then you see, like,
those same people cutting others in line and,
just being just being unruly and, like, looking
down. Like, there'll be people from a particular
country that immigrated,
to America and they still have the accent
of the country they're from and you'll see
them literally pushing their own countrymen out of
the way saying, I'm an American. I'm an
American.
And good lord, how bad this is gonna
look on the day of judgment. Oh my
good lord, how bad that's gonna look on
the day of judgment. How that
Hajj is just gonna be like a source
of embarrassment to a person.
And so,
you know, this may be somewhat of a
tangent from what Rosali is trying to say
but,
yeah, Allah Allah Allah Allah help us. There's
a lot of, you
know, uh-uh, left for the left for the
dishing out. May Allah subhanahu wa ta'ala raise
from the people of the Ummah, a Muslim
who will, you know, give us guidance on
these matters and whose words will have an
effect in it, so that even, even a
crooked person like myself will be able to,
benefit from it because I see this
happening, left, right and center. I see this
happening, you know, so many times.
It's it's just it's really disturbing.
So Abu Nasr Tamar
relates that somebody,
informed Bishar bin Hadith of his intention to
set out for Hajj. Bishar asked,
what,
have you got to meet the expenses?
The man replied, 2,000 dirhams. And what is
the purpose of your journey? Demanded Bishar. Do
you want to make a show of your
piety,
visit the Kaaba, or to seek the pleasure
of God? He replied this is by this
is a translation of the Haya Moana is
bringing. He said he replied to to seek
the pleasure of God. Alright, Bishar said. But
would you agree if I tell you a
method whereby you would seek the pleasure of
god without having to go all the way
to Hajj? Would you undoubtedly spend the money
you have,
but you would also be satisfied that you'd
done something
that would be liked by the lord? After
after the man had given his assent, Bishar
told him, then you should distribute the amount
that you have set aside for Hajj amongst
10 insolvent persons so that they may be
able to pay off their debts or to
paupers who may live on it or to
orphans or people in in indigent circumstances.
If you like, you may give the entire
amount to a single person because rendering help
to the poor or to the needy or
anyone in trouble is better than performing a
100 voluntary Hajjids.
Now you should do as I have told
you but if you have any hesitation, tell
me about it.
The truth is the man rejoined,
that I want to undertake the journey.
Bishar smiled and remarked,
when the money is obtained from prohibited or
doubtful sources,
the insinuating
self of a man urges,
him to gratify
its desires,
which often bring forth, in the garb of
virtuous acts to deceive him. God Almighty has,
however, decided that he would accept, the deeds
only of those who fear him.
Man, that's some hard hitting stuff. That's the
real that's the real taso'of.
It leaves you,
it leaves you punched in the gut and
wondering, oh, man.
If Allah accepts from me on the day
of judgment, it will, be nothing but just
a sign of his mercy.
Another group of the moneyed but niggardly
people. Nigardly here means stingy.
Stingy people is more interested in such devotional
acts on which nothing is to be spent.
They like to keep fasts,
offer prayers, or recite the Quran.
These people too are deceiving themselves because stinginess
has captured their souls.
They ought to spend their money in order
to cure themselves of the malady, but they
keep themselves busy in the acts which are
really not required of them.
These elements are like the man who is
about to be bitten by a snake and
of which he would undoubtedly die. But he
keeps himself busy in preparing a syrup for
relieving his cough.
These miserly persons do not stand in need
of the foresaid
devotional acts as that foolish man would not
need to be cured,
of the snake bite by his cough syrup.
Once somebody told Bisher,
that a person, a certain wealthy person, was
profusely keeping fasts and offering prayers.
He,
replied,
the poor fellow is doing the work of
others but has given up on his own
work.
He was required to feed the hungry and
help the poor. Instead, he is forcing his
own self to remain hungry and is trying
to help himself by offering voluntary prayers.
Along with this, he is also busy in
accumulating as much wealth as possible so as
to exclude the poor from it.
You
know, the the and the the great part
is this is that, you know, a person
might say, well, you know, I don't need
to listen any of this. You know, this
is just pointless because it's self flagellation and,
you know, this is a standard of piety
that nobody can live up to. The problem
is that our mashaikh and our
aslaf, they lived up to it. You know?
There's a story in the Fazil e Hajj,
Hazrat Sheikh Mullan Zakaria
mentions about Abdullah bin Mubarak. It was, famous
about him that he used to just a
very celebrated and wonderful personality
that he used to, every year, his year
would start with Hajj and then he would
go out
for 4 months and then he would
teach and learn for 4 months and then
he would earn a living for 4 months
and then he would start that that cycle
again. So really just like, like,
a really celebrated person for just like walking
the walk and not
not not being,
not being just a talker but someone who
actually lived
lived the deen like Araslaf did,
imbued with knowledge and with piety and with
with smarts and with, ability in the dunya
as well.
And so,
Hazrat Sheikh writes a story about him that
1 year,
according to his yearly tarteib and his yearly
plan,
he went out to,
you know, he was on his way to
Hajj, and he stopped,
somewhere in Central Asia on his way. And,
he saw a child pick a dead duck
out of a dust bin or a dust
heap.
And he brushed or, you know, dusted the
duck off and then brought it home,
where,
you know, to his disgust and horror, Abdul
Abin Mubarak saw that the child's mother basically,
butchered it and then started cutting it up
in order to eat.
And,
he then, like, intervened. He knocked and he
says,
oh,
you know, oh slave woman of Allah,
don't you know that Allah Ta'ala has,
prohibited the consumption of carrion meat of the
unslaughtered meat and considered it filthy and unlawful,
for the people as ummah.
And, the woman said, oh, slave of Allah,
we know about the, sacred law of Islam
more than you do. He says that we
are the descendants and the family of the
prophet sallallahu alaihi wasallam. And if it wasn't
for us being pushed to the brink of
starvation and having nothing else to eat, we
would have never,
never, partaken in this.
So, you know,
thanks a lot for thanks a lot for
that advice.
Being the being the kind of the the
tone.
And
Abdul Abin Mubarak was so heartbroken at hearing
this
that, he
he just took the the money that he
had saved for the journey, and he just
rendered it over to her. It says here,
you guys just live off of this.
And he set back to Maru, where his
home was.
And that night, he saw in a dream
that the messenger of Allah
you know or is that an angel? I
think not the prophet, but an angel. He
said to him
that, oh, Abdul Laban Mubarak, Allah is pleased
with with what you did
and that he's appointed an angel to make
Hajj every year and tell
in your form,
and that, all of it will be accumulated
in your book of deeds because of what
you've done.
And so, you know, those are the deeds
of the people who learned the knowledge and
then took it seriously
that, Allah ta'ala said that or the messenger
of Allah sallallahu alaihi wa sallam said to
Abdullah bin Umar who then said to the
Ummah,
with regards to the Kaaba that the
the the least of the believers is more
sacred to Allah than you.
And uh-uh you know that's a teaching of
the deen.
And I guess people just don't get that.
You know because they think they're better than
other people and they treat people like crap.
And
And they, you know, they look down on
them and whatever. But then, like, you know,
Hajjis and umras and,
you know, look, I got the, you know,
nice super expensive perfumes and this type of
clothes and that. And look, it's sunnah, you
know?
And,
those people, you know, those things are all
great. They're wonderful. I've done them myself and
I love them too. You know, I'm not,
you know, I'm not a person that someone's
like, oh, look, that oud smells nice, you
know? And I'm like, no, I'm too pious
for it to smell good, you know.
Get it away from my nose. No. I
I love it too myself, you know. I
love to smell it on others and I
love to be,
smelled with it on as well, that others
should think that I smell nice. But the
issue is this, is that look,
if that stuff is more important to you
and it's a reason that you think you're
better than others and it's more important to
you than others and their welfare,
then somehow, like, large amounts of point have
been missed somewhere along the way.
And, you know, the to the point that
I made from before, this is not a
necessary self flagellation.
Rather the people who are pointing these things
out are the ones who actually understood the
deen and practiced it. You know, they actually
did he actually did it. He actually gave
his money over and went back home. And
Allah gave him something better. You know, it
wasn't just Bishr is trying to, like, score
like a real quick, like, got you, you
know, 1 or 2 points. The prophet only
went on Hajj once but his Hajj, you
know,
there's no, 1,000,000,000 Hajj's that that will be
put in the scale pan against it ever
until Yom Kiyama.
And, you know, just like that our aslaf,
they they, you know, they used to the
people of Islah, they're the ones who practice
these things and they then tell told the
people, and that's why their words have,
so much, like,
nafs busting and, like, nafs destroying and nafs
annihilating
Baraka in it.
Because when you hear them, you're like, oh,
dude.
This Islam is, like, way harder than I
thought it would be and, you know, we
just let's we just need to get to
work now.
In regard to and, you know, and then
some people are like, I didn't hear that.
I didn't hear that. I didn't hear that.
1 Mississippi, 2 Mississippi, and they just run
out of the room, you know, whatever, counting.
And tomorrow, they'll they become good at fooling
themselves,
into thinking that they didn't hear it, you
know, in the first place.
In regards to another self deception from which
the people generally suffer, Ghazali says,
there are still others both amongst the well-to-do
and the poor
who are victims of self deception, for they
consider it sufficient
to attend the religious discourses and sermons. They
regularly attend such gatherings and think that it
is
propitious
I don't even know what this word
is. Propitious,
to listen to these discourses
even without acting on the counsel of the
preachers.
These persons are deceiving themselves because the merit
of these sermons lie
simply in their exhortation to adopt the righteous
course.
But if sermons create no urge for virtuous
action,
then they are simply valueless. Oh my goodness.
Masha'Allah.
And see people, you know, if you think
you think, Amolvi Hamza is
like abrasive or brash with you, oh my
goodness. You haven't
a previous Mufti,
grand Mufti.
He
he used to be imam in, in my
in law's neighborhood, and he gave the Khutba
and the, jamun masjid, khairul amal,
for some time. And then I think he
has his own he had his own masjid
in the in neighborhood as well that that
he was imam and later.
And,
my father-in-law
mentions that he wants somebody
somebody
somebody saw him, from the neighborhood after he
had left, and
he, you know, he he he said that,
oh, Moana Saab, you don't give khutba anymore.
He goes, I miss your
chutba. That's where we in, like, the Mortal
Kombat word world, you know, like,
hear the, like, little voice in the background
that says finish him.
That oh, I used to I used to
learn a lot, you know. I used to
pick up a lot of new information from
your from your bayans and from your khutba
and,
Mostissab looks at him and goes, acha. He
goes, really? He goes, he goes,
he goes, he goes, he goes, he goes,
he said that we didn't do it for
an increase in your,
in your information, we did it for an
increase in your action.
And so they they they weren't like, you
know, even to this day people would be
like, oh, Sheikh, you know, that Bayan was
awesome or like, I really enjoyed your Bayan.
I'm like, oh, yeah, you enjoyed it? Masha'Allah.
If I started to If I put on
tap dancing shoes and started to dance for
you, would you enjoy it even more than
that? Uh-uh it's not, you know, it's not
there for your enjoyment or for mine.
Allah
protect us all.
So Ghazali says,
if the sermons create
no urge for virtuous action, then they are
simply valueless.
Anything used as a means for achieving an
end has importance because of its objective and
it cannot somehow be helpful in achieving the
object.
If it cannot somehow
be helpful in achieving the object, it becomes
worthless.
But these persons are led astray by the
merit of listening to such discourses unduly emphasized
by certain preachers.
Often, such listeners are found in a melting
mood or even in a flood of tears
during the discourses, but they never make up
their mind to tread the righteous path.
If these persons are told something dreadful, they
begin to implore god and to seek his
protection.
But they appear to think that it is
all they need to propitiate the
lord. It is nothing but self deception.
Such a person is like a patient who
consults the physician
simply to gain the knowledge of the prescription,
but he can never really regain his health
by it.
Or else he resembles one who is hungry
but cannot fill his belly merely by,
learning the names of different types of food.
Being attentive to the preachers and hearing the
details of doctrines and devotional practices would likewise
be of no avail
in the life to come unless it makes
you change your life and pattern
pattern it in a manner that it may
inculcate awe and the remembrance of the Lord.
If the sermons do not produce this effect
and do not make you wary of this
worldliness,
then these will be, produced as an evidence
against you in the hereafter.
Verily, if you think that simply listening to
these sermons would
be enough for your salvation, you are deceiving
yourself.
Allah ta'ala,
have mercy on Imam Ghazali
Imam Gazali who passed away before the age
we're in. I mean, literally, the the Nasara
started it. They literally read Goebbels, the PR
propaganda
guy, for the Nazi party and they model
their sermons on it. You know, they literally
model their sermons on it.
That, you know, that that every message has
to have, you know, x y and z
like points. You should start off softly
and you should increase your your pace while
you're speaking
and, there should be some melodramatic
music in the background
and,
you should, make your audience feel special and
you should tell some story about someone overcoming
insurmountable odds and then you should make them
feel like this story is about you and
pump up their ego and then slip in
whatever message you want to afterward
and, you know, wham bam. Thank you, thank
you, imam. And that's it.
And, you know, this,
you know, this is why they have, like,
organs and music in church,
you know. That they'll have the the preacher
pacing back and
back and forth
and the the music will get, like, slowly
faster and faster and louder and louder as,
he goes through or or she goes through
her sermon.
And, you see, like, you literally see, YouTube,
by Anz, in which the same thing happens.
They have nasheeds in the background
and,
ah, and it's all acapella because having instruments
would be haram and like, you know, but
it's the same it's the same,
whatever,
false angelic nonsense
And the the the the the clips, they
build up a point which is very emotional
but will have almost practically no
impact on a person's day to day life.
And it's all it's all fluff, you know?
And people are like, well, Shaykh, people are
watching a lot worse things on the internet
right now. And it it's true. And so,
alhamdulillah, I commend you for not watching those
things at this part particular moment.
But the idea is this is that this
is not deen, you know,
fluffy tweets, fluffy Facebook posts that are feel
good that have nothing from the Hidayah of,
Islam or of, the messenger of Allah
and don't pull a person a little bit
out of their comfort zone in order to
become better person.
That type of fluff is like, you know,
it's gonna be consumed at a huge level
and very few people are, like,
emotionally and, intellectually mature enough to be able
to understand that this is just someone manipulating
you for clickbait and for hits and for
donations and and and and and for platform
and whatnot.
But,
you know, Allah Allah, you know, again, raising
this ummah,
muslihin, that are able to call these things
out in such a way that,
you know, the the the
the
the
people of substance comes toward
it so that we can we can rectify
these things and we need to rectify these
things if we wanna survive. You know, going
the fluff method has destroyed Christianity in this
country. Almost nobody believes in it anymore.
Why? Because the fluff gives you a little
bit of a boost in ratings for now,
and it gives you a little bit, you
know, like bringing abandoned drum set into the
church brings you a little bit more,
you know,
hey, dude, youth pastory type of,
of of of,
an increase.
But in the long term, it cheapens religion
and people just think the entire religion is
cheap like that. And, Allah Ta'ala saved the
ummah of the prophet sallallahu alaihi wa sallam.
Allah saved the masajid.
You know, we have to bring kids in.
We have to bring people who are not
being,
who are not being,
you know, served into the masajid. We have
to be patient with them. We have to
have hikmah with them, like, actual hikmah, though,
not taqiyah. We have to we have to,
you know, we have to
bring them into in, you know, bring them
and bring the public, the flock along with
us. I I totally get that. But, there's
a difference between,
being kind and being wise with dealing somebody
while bringing them along the path,
and between singing them a lullaby and just
putting them to sleep, instead of, instead of
taking them by the hand and walking step
by a painful step with
them.
Allah give all of us give
us somebody also who can,
take us by the hand step by step
and give us the himma also that we
can keep putting one foot in in front
of the other and, if we should slip
up at least that it'd be 2 steps
forward, 1 step back. Allah Allah give all
of us so much