Hamzah Wald Maqbul – 20150304 Fiqh Class.mp4
AI: Summary ©
AI: Transcript ©
So we left last time with the beginning
of the discussion regarding Qadr,
regarding, divine predestination.
And we summarized it in a very simple
way,
which is what it's to know
in
your
in your head and in your heart that
Allah
knew everything that was gonna happen before it
happened.
And that when it's happening, it happens with
his
with his will and with his permission. Nothing
happens against his will or against his permission.
And that as it's happening, everything that happens,
Allah is the one who sustains it happening,
allows it to happen. Nothing happens without his,
complete
permission,
in every moment of it's happening.
And we added to that, the idea that
it's always been the custom of
the salaf and of the Ullama Radhi Allah
Ta'ala and whom that
they kept this knowledge in their hearts and
in their minds, but they went around went
about their business
on a daily basis as if they were
in control of what's going on.
Now,
this issue regarding
Adar, regarding the divine predestination, the messenger of
Allah Sallallahu Alaihi Wasallam forbid
the people of the Ummah
from arguing and debating too much about it.
Why? Because
at the basis of it, to understand how
it works,
it requires that a person asks the question
of Allah, why?
To understand how it works and how it's
how to make sense of all of it,
it requires that a person
ask Allah the question why And why is
the one question that we discussed from beginning
from the beginning
is not a right of the slave to
ask of Allah Subhanahu Wa Ta'ala.
It's rather the precept that's mentioned in the
Quran is what?
That he's the one who doesn't
who who is not asked. Nobody can ask
him
what he does or why he does what
he does.
But he has the right to then afterward
ask his slaves why.
So the the if you keep peeling the
the the questions back further and further
and go deeper and deeper into this issue
regarding predestination,
We come to the issue of
we come to the issue of why did
Allah, if he already knows what's gonna happen,
what's the point of him creating the creation?
If he already knows what's gonna happen, what's
you know, who's gonna go to Jahannam, who's
gonna go to Jahannam, what's the point of
bringing someone to life, etcetera, etcetera.
Once your discussion gets to the point of
asking Allah, why do you do this and
why do you do that? You have to
know that this is part of the definition
of what being God is.
Is that God is not asked why.
Now
further than this,
we see that in
conformance to the prophecy of
regarding this discussion being something that causes people
to go astray.
2 distinct trends of deviation
with regards to belief formed and coalesced around
this issue.
There were certain people who,
were the were what they call the Jabariya.
Those people who
focused
too much on the predestination.
So much so that
they
told people
to act, and they themselves acted in such
a way
that
made them no longer concerned with their deeds
because what they were gonna do is already
predestined anyway.
The word in Arabic means what?
It means, like, overwhelming force. So the Jabari
are the people who
who who say, well, the the the predestination
of Allah is
already
it already has overwhelmed all of us. So
we shouldn't concern ourselves too much with
what we what we do, what we don't
do.
So from amongst them, there are groups like
the
who said, well, we're Muslims right now. We
say
and we're probably gonna say
until we're dead.
And so, you know, rejoice brother, you're saved.
You know, the glory of God. Hallelujah.
Join hands and have a dance and sing
in the masjid about the glory of Allah
to Allah and don't worry about it afterwards,
which is a trap that the Nasara fell
into.
There is a segment of Muslims and there's
still a large segments of Muslims,
even though they don't have formal associations that
they
call themselves
but this is the way they live. The
way they live is something haram happens instead
of fearing Allah retribution,
they say, well,
obviously I'm like, I go to the masjid,
you know, I have like a little, the
little key thing that I can buzz myself
into at the door. So obviously I'm going
to Jannah.
I'm Arab, I'm Pakistani, obviously I'm going to
Jannah. What how else could it be? You
know, I'm this, I'm not, right? I went
to go study in Mauritania. Obviously, I'm going
to, it's not, it doesn't work that way.
A person, can take a person out
at any time.
And in that sense, the sin is not
really what you have to fear from
Rather it's the insult that comes with it.
That if you send out of your own
weakness,
and you ask for forgiveness, Allah is not
going
to feel insecure because of your sin. No
one's gonna be able to send enough to
threaten Allah in that sense.
For him to right? The,
the the the the sins like the,
Busiri said in his
that in forgiveness, the forgiveness of small sins
and the forgiveness of the of large sins
are exactly the same. There's no difference to
Allah Ta'ala in that sense.
The difficulty and the fear is that a
person
takes
Allah's generosity for granted and doesn't accord it
the respect that it's due.
And thereby flaunts Allah's grace and and and
mercy
and incurs Allah's anger
by which you'll send a person a test
that they're not going to be able to
pass a test in which the iman is
going to be destroyed.
Well, Iyadu billah, may Allah be our protection.
So this
you see that, I mean, a person might
think that it's easy, you know, this is
this is the whole cult of, like, the
din is easy cult.
And say, well, let's just make the din
easy for people to hold on to it.
Well, whose din is easier than the din
of the Nasara?
You can do what you want, you eat
what you want, you can drink what you
want, you touch what what you want, you
can look at what you want, you do
everything, everything, just do whatever you want.
Just go to church on Sunday, you'll be
forgiven. In fact, you don't even have to
go to church on Sunday. Go twice in
fact, you don't even have to go twice
a year. You're saved anyway. Is done. You
don't have to do anything.
But you see that there is no group
of people that is
turned its back
more thoroughly
both in word and in in spirit
against religion than than these people. There's probably
no
group of people that was that's more avowedly
supporting and causing the the the the the
trend of atheism to grow
in the world more than these people. Why?
Because there's nothing there for them, right? So
this is the trend of the Mujji. We
also have to,
you know, we also have to guard ourselves
against it. Allah says in
regarding,
you know, the person who's
arguing, you know, you know, with regards to
whether Allah exists or not.
He
said,
he says that this dunya is after having
a big long soliloquy about how wonderful the
dunya he has is. He says in any
way,
the God that we're familiar with,
which is interesting, only like a Muslim would
if someone coming from culturally Muslim background would
say this. Right? Christians wouldn't say this, generally.
But from us, our conception of Allah Ta'ala
has much more mercy in it than the
conception that the Christians and the Jews have.
So the person after saying all this stuff
like, yeah, I don't really think that there's
a Jannah and I don't think there's a
or anything. But even if there was one,
he'll forgive us anyway.
Right? When we go back to him, we'll
be sat over there as well.
So that's the that's the attitude, the mindset
of the the which is a branch of
the
This is you already say,
say whatever's gonna happen is gonna happen and
you're you're set. The
are a branch of
that cult. And they say, well,
since we're already since we're already going to
Jannah anyway, I mean, we're already Muslims already
anyway, we're probably gonna stay Muslims. I mean,
in the old days, people used to apostate
very rarely. It was something that you heard
about once in a generation, little children would
like not be able to go to sleep
at night because of of fear. Now stuff
for a lot something it's a unique sign
of the age we live in that apostasy
has become so rife.
But that's that's that's one one set of
possibilities.
Another set of possibilities is what?
Is that from the Jabariya, you have some
group of people that develop such a caustic
and such a stern,
hatred for anybody who's not a Muslim.
Why? Because if they say that this person's
already going to the fire, then there's no
point in in giving them any,
any fairness, any justice, any mercy.
Whereas it's very clear that any person who
is on Kufr can,
except Iman at any time, any person that
you look at, look down at and
and,
and and, you know, see as as like
a worthless person. Allah Ta'ala can take what
you have and give it to them and
take what they have and give it to
you at any moment. And so this also
breeds a type
of arrogance and a Muslim and a type
of cruelty and a heartlessness that we see
in certain people as well.
On the flip side, the opposite of the
Jabariya are what? The
one might say, so the are the people
who believe in absolute free will. Absolute free
will means what?
I make the decisions I'm making. I'm the
one who enforces those decisions.
No third party intervenes in my decisions.
Now generally speaking,
the many of them were
what their their
their people who
who who believed in absolute free will. Because
one of the things that didn't make sense,
it didn't add up in their kind of
rationalist philosophy was why is it that Allah
would punish us for something that
that was a decision of his before we
were created? That's not fair. It doesn't make
sense to us.
So they imposed this
they imposed this, this idea of
people,
you know, being an absolute
control of their own destiny.
And that their decisions are theirs alone and
nobody else,
nobody else comes into those decisions.
Now,
this is problematic
from a number of points of view. 1
is the Quran is replete with references that
Allah knows everything that's gonna happen. Allah is
able to do whatever he wants to.
Anything that he he wishes for, he just
says to be and it is.
The insinuation being something that he doesn't wish
to happen doesn't exist.
He's not wishing it to happen is a
sign that that that thing doesn't exist. So
from a textual point of view, it doesn't
make any sense either.
From a rational point of view,
to say that Allah is omnipotent
at the same time as
saying that there are certain things that he
doesn't have control over.
That's also very difficult. That's also a very
difficult thing to,
to reconcile. And one of the issues regarding
the Padaria is that,
in it there's a great,
there's a great, type of disrespect or,
a great type of
shortcoming in one's giving what is due to
Allah Ta'ala as Allah Ta'ala as
God.
And so both of these groups are considered
to be heresies
and extremisms. And so what we tried to
explain
last week was simply that the way of
the sunnah is to know in your head
and in your heart that Allah knows everything
that happens before it happens.
And that when that things come together by
his causing them to come together. And when
things are happening, he's the one who's making
them happen.
After that,
to also know that there's some sort of
connection with if even if it's not a
cause and effect relationship, but there's some sort
of connection between us wanting something to
happen and it happening. So free will has
some sort of reality. Even if that reality
from a standpoint, we say is not absolute,
but there's some sort of reality to free
will.
And so
and the third issue the third point is
that we're not gonna understand how both of
those things can be true at the same
time. So but out of these three things,
the most important teaching is to understand that
Allah ta'ala is
has the over all things
from before he created the heavens and the
earth, etcetera, etcetera.
And the second thing is what? That there
is some sort of connection between
our free will and what deeds we do.
And, we should respect that, even though it's
not an but it's something
that we know intuitively.
And the third thing is how can both
of those things be true at the same
time? The understanding of that is not knowable
in this world. It may not be knowable
in the hereafter either, but it's definitely for
sure we could say it's not knowable in
this world.
And so to just believe what Allah said
about them. Yes.
He, you know, he want to judge us
on our actions, not our wishes.
So That's not true though.
What you just said is not true. That
he wants to judge us on our actions,
not our wishes. Your wishes.
So if you're gonna talk at the same
time I'm talking, then you're not gonna learn
anything.
Right? So hadith of the prophet
Alright. So in that sense, the
to say that the the the actions are
more important than the wishes of a person,
that's not
that's that's not true. Judgment. Uh-huh. That that
that is what our Sure. Allah judge on
that and Allah is not going to do
any Mhmm. To any anybody. So any good
deal you did, you can level rewards. Mhmm.
Right? So if you did enough, so overall
in the Quran, especially in the,
it was all focused on the action action
action and all, you know, in
and the with more of and.
Mhmm. They all focus that, you know,
we told you the
both way
you didn't get this way. You know,
those kind of stuff. So it's more is
that our action we have to do because
Allah knows everything. Allah can do whatever he
want to do, but he give us some
kind of, like, a rules and regulation to
have to follow to achieve his,
mercy and his, what you call it,
his because
What's your question? No. My I'm saying that,
you know, it is like
actually, you know, the the thing is what
you're explaining is kind of what always a
little bit
confusing to me all the time. That, you
know, how much
we have kind of, like,
able to do or how much we have,
ability to do if everything is done by
Allah, if I could do something. And So
that's what what what did we mention? We
mentioned 3 things. Who can mention them to
me? What's the first thing?
The most important thing is to know that
everything happens only through the will and through
the force of Allah Ta'ala.
The second is that your free will has
some connection to what you do.
Even if it's not direct or absolute,
But intuitively, you know that there's some connection
to what you desire and what happens as
well.
Right? You understand you can have correlations
that there's certain things can be correlated rather
than cause and effect.
Right? Cause and effect is, for example,
you know,
I throw a rock at the window, the
window breaks.
Right? Correlation is like,
you know, the window breaks and the
the room gets cold. Right? The window breaking
doesn't make the room cold, but there's a
common cause that's making both of those things
happen.
So we say that at best there's a
correlation between
a person's
between a person's will and between what they
what hap what what ends up happening. But
it's not a cause and effect relationship.
And the third thing is how can those
two things be true at the same time?
That's something that prophet sallallahu alaihi wasallam very
very
repeatedly told people you're not going to understand
this dunya. This is part of our aqeeda
to understand that.
And the the reason the reason there's also
an Quran for that as well is that
the reason that those two things are gonna
be true at the same time
and you won't be able to understand why
is because that's how created
the universe.
And it comes back
how he writes that writes in his
very clearly that the reason that the the
other is a
that other has in it things that are
not easily reconciled by the human intellect
is because Allah chose it that way.
That he's the one who's not asked about
what he does.
Rather he has the right to ask others
about
why they do what they do.
So
again, last week, you know, we talked about
we talked about certain things
happening in the world. It's a matter of
perspective.
By relative perspective, different things make sense in
different ways.
So
just like in in in in in this
world, you know, if I throw a ball
at 30 miles an hour, you know, in
the direction of
west,
If you're a stationary observer, it looks like
the ball is going 30 miles an hour
in the direction of west. If the observer
is going 30 miles an hour in the
direction of west as well, it makes it
looks like the ball's stationary and the rest
of the world is moving east.
So
from the point of view, from absolute point
of view from the point of view of
an observer who is
seeing the entire universe at the same time.
For that person, it looks like Allah is
doing everything and nobody else is doing anything.
But from your personal point of view, it
looks like you're doing everything.
What is causing you to feel that way
is the same that's causing what's happening to
happen.
We are obliged to know as a matter
of iman that from an absolute point of
view, everything that's happening, makes it happen.
And,
and that it doesn't happen except for through
his permission and through his power and through
his making it happen.
But,
you know, yes, we're allowed to
accept the fact that from our point of
view intuitively, it feels like that we're doing
what we're doing. So the instruction of the
prophet
is
keep
doing
as best as you can, you know,
in this life.
If it feels like you're, you know, if
it does feel like you're in control of
your life, so keep doing that in as
best of a way as you can. And
if you do that, Allah will be pleased
with you. But ultimately, you know that even
that itself is a father. It's a it's
a gift Allah gave you.
This father is not something that you created
on your own.
Sister Ayesha, you had emailed a question last
week. I figured that it was something that
would bear repetition in class again, so we
would repeat it. And then afterward, if there's
something you wanted to ask about your question
again, that I would give you a chance
in class.
And does this clear clarify what you asked
about? Michelle.
Well, does this somehow answer your question as
well?
But it's I'm telling you,
this is part of our that you won't
receive an answer to this question. No. But
you guys I will tell you try to
find what's the incentive to do anything extraordinary
or do something right, out of the waves
because it's not going to make any effect.
Yeah. Well, that's that's the thing. Right? There's
no in that sense, yes. From the point
of view of the universal observation.
Universal observer, there's no incentive.
From the point of view as you as
an individual,
right? Know that the people
who are given the to
do good,
those people will end up in Jannah and
the people who are given the to do
evil, those people end up in Jahannam.
So you naturally have some feeling you'd prefer
one over the other, right?
So
if your preference is to go to Jannah,
then it should incite in you that you
know that Allah, this gives you a feeling
that Allah is in control. So when you
ask, you ask him.
Because Allah Ta'ala created 2 different types of
khalq.
One that says, whatever is going to happen
is going to happen. And that's the hulk
he created for Jahannam.
And Allah created another type of hulk who
says,
you're in control of everything.
You know? Whatever I need to do in
order for you to give me a good
end.
You know you know, give give it to
me because you're the only one who can.
And that's the help he created for Jannah.
You mentioned that because, we know that had
it just way. Is it 2
and Shafi. Mhmm. And that was already destiny.
Mhmm. So I don't know which I am
wrong for that group.
Mhmm. So my only option is that we
can ask. So that's one, 35 in the
must he make me in the side, but
I have no choice if I'm shafi. I'm
shafi. It doesn't matter. I do a lot
of good at the end. My end is
going to be
Jannah. Which is why you need to make
friends with Allah Ta'ala.
You understand what I'm saying?
That's the point. If you understand if you
if you understand that that's your only option,
then that's a good sign. That's a sign
you're not shakih Inshallah.
That's the point of it. Otherwise, ultimately what
happens is gonna happen. You're right. What's gonna
happen is gonna happen.
But if you if you understand,
right, that, yeah, Allah, that this I this
means I really need to
have a good dialogue with you.
That's a good sign.
I think that's, you know, functionally
to do it like a tax audit on
the entire,
Kainat.
It's not the point of being alive. It's
just to make sure you make it.
Yeah. You know what I mean? So from
the the complete universal audit of why is
everything the way it is,
I I realized that for now at least
the answer may not be,
may not be satisfying.
But I think the point is to take
the perspective away from that and put it
for every one of us to put it
on ourselves.
And that will be much more satisfying and
you'll learn more about the universe that way
as well.
So everything from that
from the destiny of lies meted out for
everyone,
what we enjoy from it and what we
don't enjoy from it and what is sweet
from it and what is bitter from it.
All of that, has measured it out. Allah,
our Lord has
measured it out.
And the measurements of all affairs are in
his hand,
And the origin of all affairs are from
his judgments that he made out.
He knew everything that was going to happen
before it existed.
And when it existed,
it
came into being and it started to proceed
in accordance to the measurements he meted out
for it.
This is very important,
to know that nothing
happens amongst his slaves,
in in in terms of action or speech,
speech or action or anything other than that
for that matter,
except for he's the one who he gave
the judgment that it should happen like that,
And his knowledge knew that it was gonna
happen like that from before it happened.
We don't believe, we don't believe like the
do
or like other people do that Allah makes
mistakes
or someone did something to spite him against
his will and he became angry because of
that, etcetera, etcetera. We don't believe any of
those. Those things are not possible.
There's nobody who can mess with Allah to
the
wanted to make anything happen on. We don't
believe in dualism in which there's a cosmic
struggle between
good and evil.
Rather what is good is Allah and nothing
else exists other than him.
That's it. That he, everything else that happens
happens because he wants it to happen.
In that sense, there are certain things that
happened in the past that a person may
wonder why they happen. And the fact of
the matter is is that everything, it's a
hadith of
the prophet It is
wondrous the affair of the believer
that his affair all of it is good.
That's not true for anyone except for for
a believer.
Meaning what? Meaning when something happens that makes
you happy.
It's intuitive to a person. Why is that
good? Because of the happiness you feel from
it. When something happens to a believer
that doesn't make them happy,
there's also good in it. You just don't
understand it yet.
But nothing happens except for Allah Ta'ala
causes it to happen and makes it happen
because he wanted it to happen.
Shaitan
tricking Sayna Adam Alaihi Salam Saydaha Alaihi Salam.
One might say, oh, if that never happened,
then we wouldn't have to go through all
of this stuff, you know. I wouldn't have
to
go through all of this difficulty and
have all of these horrible things that we
would have been living in Jannah and blah
blah blah.
The fact of the matter is is that
Allah ta'ala is the one who allowed Shaitan
to do what he did.
And say that Adam benefited from it.
And say that how I benefited from it.
And a great number of
the,
the the the creation of Allah will benefit
from it. And that number of creation of
Allah will benefit from it. Those are the.
And and there are gonna be a great
number of Allah's creation who will be harmed
by it. And that's Shaitan and the people
who have Nisbet towards Shaitan.
And so he wanted it to happen in
order that a set of people that he
loves can be honored
even more
even more so.
And so that a set of people that
he hates can be debased even more so
than they were before.
Everything happens. He he's the one who chooses
it. He's the one who picks it. If
you believe in in in him, there's a
in it for you.
And if you don't believe in him, then,
you know,
it's up in the air. But
this is important to understand because it helps
a person make
sense of the life that they live around
them. It helps a person not become despondent
when things happen. There are certain things that
happen to people in life that are great
pain.
And if a person understands this as a
a foundational that it accords that person somewhat
of a spiritual maturity in order to be
able to deal with things that happen around
them. We live amongst a coma. People are
very spiritually immature.
They're great philosophers. The biggest questions they can
throw out is what Well, if God exists
and how come he can allow children to
die of illness and disease and hunger?
This is a very immature question to ask.
If the kids are gonna go to Jannah
forever afterward, what's what's your problem, man?
You understand what I'm saying? Like, why why
is this, like, even a thing? You guys
are stuck on it after, like, centuries millennia.
You're stuck on this. This is the only
thing your civilization can't get you beyond
this. There is, like, other issues to deal
with further beyond that point. This is a
very like, this is the children of Iman
understand these things as well. If you ask
a little kid what will happen, what if
something happens to a kid, kid dies.
The little children of the Muslims will tell
you that they're in Jannah.
These are not things that a person should
should grapple with. Rather, whatever
he chooses for a person, there's in it.
There's good in it. Even it may even
right? So there's 22 different
2 different concepts. I guess vocabulary words that
we can take a look at.
Okay?
1 and they're from the Quran. They're it's
Quranic vocabulary.
And.
Is is usually and are usually translated as
good and evil,
but they're not good and evil in, like,
a moralistic
sense. They're good and evil like it kinda
like in the old English sense. Is like
money,
house,
youth,
beauty,
etcetera.
You guys just really left. I don't know
how to spell.
Shout is evil in the sense of, like,
illness
or,
like, pain,
disability.
Basically, there's negativity.
Death.
Things that a person that normally constitute a
person wouldn't like to happen to them.
Right? Whereas
in the Quran,
there's a adjective
which also means like beauty.
Means good, just linguistically
means beauty, and
Right?
These are more moral
moral types of things. So husun is like
like, you know,
iman, faith,
Spiritual well-being.
Last pleasure.
Where a suit is like what? Like, disbelief.
A lot of anger.
Right?
So
the idea is
every every believer will experience
every believer will experience
That's part of the lineup Allah has for
people.
That shouldn't buck a person. You should be
able to
understand the difference between
and will hit every single one of us
several times in the day.
A person should be very
careful not to do something
something
evil in the spiritual sense.
Is more like a moral judgment.
For example,
you know,
can test a person with difficulty.
And sometimes a person, Allah gives them difficulty
as a test
or so sorry, sometimes gives a person difficulty
or a test for that matter as a
means to elevate their rank And sometimes gives
a person a difficulty or a test as
a means to
punish them.
And so what's the what's the the the
way you can tell the difference
that at the end of this difficulty, at
the end of this test, am I closer
to Allah or am I further from Allah?
If you're further from him at the end
of it, then it means that it was
a punishment.
If you're closer to Allah at the end
of it, this means that this was a
a test that you were meant to pass
and it was a means for good for
you.
So in that sense that that test, you
know, someone's loved one dies,
That's shadow for sure. Right? Nobody there's nobody
on their right mind that's like, oh, I
have so much Iman. I hope my, like,
mother dies today. Nope. You know, if if
person's like that, they need to go and
see a psychiatrist. That's not a normal person.
Normal people don't say stuff like that. But
at the end of it, if
if at the end of it, you know,
you go through a person's definitely shudder. It's
definitely very difficult. Right?
At the end of it, if a person
has, if a person is closer to Allah,
then that person has
a a a a good experience
spiritually from it.
Whereas if they're further from they have a
evil experience from it morally. But it's important
to
separate those 2. Or, you know, no one
in their right mind if someone says, oh,
I'll give you a $1,000,000. I don't know.
Thanks. I don't want it. You know what
I mean? Nobody in their right mind. Even
somebody who doesn't really need the money or
want the money or whatever. You can go
build, like, a well in Africa or something
like that or in whatever in Asia. Go
build a well somewhere, you know, give water
to people who are thirsty or whatever. There's
plenty of things you can do with the
money.
But that's what it is. If you get
the money in it and you do something
good with it, then there's some Hasan in
it.
And if you get the money and you
blow it off on something haram, there's a
number of haram things a person can blow
money off on. I don't wanna mention them
right now. You guys can all think of
1 or 2 on your own, and don't
share with other people your what you came
up with.
That's not a that's not a good thing,
you know?
That that can be then
transformed into some sort of evil.
But the idea is that you have to
understand that
that they're decoupled,
right? This is a
very,
foundational
difficulty that protestantism
that the protestantism
has in general and especially the protestantism
that is
ascendant in in, North America
has that they're not able to decouple these
things.
That's why you ever wonder why said that
he said he loved his entire life in
poverty.
And his entire message was one of abstinence
from this world.
And it was one of mercy to other
people.
And the people who claim that they're the
most avid supporters of him and the most
avid, they say they worship him.
Why are they the most materialistic people in
the world, and why are they the most
violent people in the world?
This is not like whatever, like, Mobi Hamza
spouting his, kind of militaristic,
you know, alternative,
political
theory. This is like numbers. Just count the
numbers who kills who killed how many people
in the last 100 years. They're by far
and away, like there's no like no one
holds a candle to them. They're the most
violent people in the world.
Why is that?
One of the reasons one of the reasons
I think that this the the signal got
disrupted along the way is that there are
a lot of, like, these protestant movements in
Northern Europe,
like Calvinism,
that
preach this kind of what they call a
Protestant work ethic,
that if a person lives a virtuous life
in this world,
then God will reward that person
with with a good life.
What that Husan equals *.
That if a person is bad,
weak in their faith and weak in their
in in their deeds, then that person, god
will punish them with death and with illness
and with all these other things.
Until they made
they made worldly,
worldly comforts and worldly
prosperity
into their new god.
Because we know unfortunately from experience that it's
possible for evil evil people to make a
lot of money.
In fact, generally, it's evil people the first
to make money if you leave if you
leave everything unchained.
They're the first ones that that will make
money because they don't follow the same rules
as everybody else does. And they don't mind
breaking those rules when they get the opportunity,
and they're allowed to get away with it.
This is something we all need to understand,
because this is something that has We're infected
a lot of our own thought as well.
That's one of the reasons people don't like
visiting sick people or people don't like visiting
people who are sad. People don't like cheering
one another up is because we feel like
somebody who is ill or poor or going
through difficulty in their life. Like there's something
contagious or horrible about them, that there's some
kind of leper, and if I touch them,
I'll become a leper as well. It doesn't
work like that. Rather will
give someone
these hard circumstances for any number of reasons
just like visiting happy people and wealthy people
and
beautiful people and healthy people. Also he gives
them these things for any number of reasons
as well.
The decoupling of
these two concepts,
it's very important to understand that that the
Allah when he makes things happen, he makes
them happen for the reason he wants to
and for the outcome he wants to and
the outcome is not
is not not linked to what, you know,
what's happening right now. Rather, it's a secret
known only to him.
Would he not know he who created
he is the sublime
and the all all informed?
I think we'll stop from here. Are there
any questions?
Jeff, so for and Shalah Mhmm. Could you
alternatively say, like, Saran, love love love, pleasure,
and displeasing and displeasing?
I think Saran, Darai is is is is
is a good also in another set of
vocabulary that Saran is happiness and Darai is
like
the the feeling of having been harmed.
I think that's a very good,
a very good,
set of synonyms for it as well.
I don't think it fits. It's
conceptually, I don't fit. I don't think it
fits neatly with it. There's some
something that's that's there, but not it doesn't
fit neatly into it.
Any other questions?
I apologize, inshallah, if you will permit me,
we'll, adjourn class maybe 15 minutes early this
week. I'm not feeling so well.