Hamzah Wald Maqbul – 20150318 Fiqh Class.mp4
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Is there anybody who,
remembers what the word
Khidlaan means?
From last class.
Going straight through Allah's justice. You raised your
hand, man. I'm sorry.
You didn't say raise your hand. You just
said, did you?
Yes.
I don't remember, but I have notes.
Mhmm. So going straight through Allah's justice,
Someone may think their deeds are good
and are from themselves.
So then let them be from themselves and
not from, like, Allah's mercy. But the word
specifically, what does it mean?
A lack of lack of protection and hope.
It's the opposite of tofid.
It is the opposite of Tawhid. Anybody wants
to give a definition
after raising hand
instead of everyone shouting? Yes. Shafiq, why don't
you go ahead?
Okay. I would define it as a person
wanting to do something bad
and Allah not stopping them.
Allah allowing them to do it.
And then Tawfiq, how would you define Tawfiq?
Anyone?
Yeah. But you want to do something good
and Allah loves it. Yeah.
Person wants to do something good and Allah
loves it. So they're they're kind of
they're kind of opposites in that sense.
Okay.
So the last thing that we said is
we we we read is that Allah is
too high that something should happen in his
dominion except for what he wishes to happen.
And he's too high,
that anybody should not need him.
Everybody constantly needs Allah
There's nobody who
exists or nothing that exists except for through
Allah giving that person existence.
In every instant,
every frame
of existence,
Allah is the one who
who sustains everything. If Allah
wasn't sustaining things, then nothing can exist on
its own.
There's a philosophy
that was very popular amongst,
many of the founding fathers of America.
It's called deism.
Right? And part of it is that they,
you know, that some deists believe
that God is like, the clockmaker.
Right? The clockmaker makes the clock,
you know, understands it completely, and then he
sets the clock in motion and lends it
lets it run on its own. So we
say that there's nothing that exists on its
own other than Allah.
There's 2 kinds of existence.
There's absolute existence and then there's contingent existence.
Absolute existence only belongs to Allah Ta'ala.
Nobody has any existence other than Allah subhanahu
wa ta'ala. Absolutely.
Everything else has a contingent existence. Your existence,
my existence is contingent on Allah
giving our existence Imdad. Allah giving our existence
help
and and,
giving it, infusing it with with with power
and with reality.
Without it, we don't exist
and we can't exist on our own. So
again, like we mentioned before, we don't say
that when we say that Allah Ta'ala in
the Quran.
That his affair is nothing except for if
he wishes something to happen, that he should
say to it, b, and it is. That
b is not a command that he gave
us some non discrete time in the past
or some discrete time in the past after
which every everything exists.
Rather, the commandment of b is something that
happens in every instant of existence.
And if it didn't happen in any instant,
nothing would exist.
This is really important because
this has to do with,
you know, with our
the way we perceive of,
of of the universe existing.
And that is that,
you know, there was a time that only
Allah was and nothing else was.
And Allah is the only one that has
this,
characteristic
of having always been.
Right? He is the only one who has,
independent and absolute existence. Everything else,
their existence is contingent on him.
And this is something that is a definition
of how we define Allah Subhanahu Wa Ta'ala
as opposed to materialist people.
Materialist people say, oh, the world was always
around. It was just morphing around from one
form to another form.
And, you know, lest a person think about
you know, lest a person think that this
is all kind of very fluffy religious,
you know, philosophy
nonsense
that doesn't have any bearing on the real
world. You know, there was a time when
this universe didn't exist.
Right? The whole the whole big bang theory,
what does it tell you? Even scientists can
tell you that there's a time that the
world doesn't exist.
Some you know, the thing is that modern
scientists are oftentimes
very ill trained in philosophy.
So this,
what's his name?
Neil Neil deGrasse Tyson. He has this whole
Cosmos series,
and he's a very avid I would say,
rabid atheist. He makes dawah to his atheism
on his show.
May Allah give you Hidayah.
And the thing is though, his his arguments
are extremely unsophisticated.
More
sophisticated arguments more sophisticated arguments,
they say, look. There is no it's impossible
that nothing existed at some time and then
something exists out of nothing.
That doesn't we have no precedent for that
in
in our, in our, you know, in our
experience.
Science is about empiricism, about what you can
observe in the world around you, you know?
Make a hypothesis, test it out.
So something had to exist. So we say
the big bang happened, it didn't happen out
of nowhere.
So we have to say, no. No. The
universe somehow must have existed before that as
well. Well, the problem is you don't have
any evidence for it. So they have these
kind of far flung theories that, oh, the
Big Bang must happen cyclically over
over, you know, some huge
cosmic scale of time.
This is exactly what the belief of the
Hindus is, by the way. Right? They they
say that there's all these
and all these kind of different ages that,
like, the universe goes through.
And then what happens is it goes through
all these all of these, thing, and it
it goes through a whole loop, and it
starts over again, and it happens again and
again and again.
Right? That's what the Hindus believe as well.
And so you're no no longer preaching science.
Now you're speaking eastern philosophy
Because there's no way you observed any of
that. These are all theories.
Muslims, we don't believe in that. We believe
that that that
that the big bang before it or maybe
not the big bang, but the universe at
some point or another.
It it may have been the big bang.
It may have been some other point, but
at some point or another, it didn't exist.
Only Allah existed. And then he caused the
universe to exist and we're all part of
that universe. We're all part of that contingent
existence. So there's nobody
if nobody does if there's nothing that exists
in the universe that doesn't need Allah Ta'ala
for just to exist,
then all the other things to eat, drink,
tofik,
and
have friends,
and have life, and all these, those are
small matters. Once you exist,
you know, that's a good to come from
nonexistence to existence is a big matter. Those
other things are are relatively small matters. At
any rate, nobody has any freedom from Allah,
freedom of need from Allah,
and anything big or small. Starting from existence
all the way down to
the the smallest detail that when he's saying
to everybody that, Ana Rabaqumu alaala, I'm your
Lord Most High. Even Fir'aun needs Allah ta'ala's
help in order to do that. Otherwise, he's
not gonna be able to do any of
that on his own. Or
that anything
could be
a a creator of something other than him.
You understand what I'm saying? This is important
as well. Right? Because this is one of
the strange
and bizarre,
aqai, the the Nasara,
that they say that Saidna Isa Alaihi Islam,
you know, he has all of all of,
quote, unquote, god the father's
powers.
Now
this is problematic in one sense that they
don't you know, they claim that he's not
a separate person. He's not a separate entity.
But even further than that, to say that
that that there's, you know, Allah gives his
powers to some part of his creation. That
doesn't work. Allah cannot he he it's not
you know, we say, well, are you saying
Allah can't do it? Well, we say he
can't do it not in a sense of
ajaz, in a sense of inability,
but in a sense of rational,
rational impossibility.
What does rational impossibility mean? So this is
like a very quick mantik lesson. It's like
the first lesson you learn in in logic.
Right? Or ulama were masters of of log
logic.
You learn that there are 3 types of
things in the world. There are certain things
that are necessary.
Right? There are certain things that are possible,
and there are certain things that are impossible.
Okay?
So what's something that's necessary?
Allah exists. He's he's wajibul wujood. Right? Allah
ta'ala exists. This is something necessary. Right?
Someone someone says existence or even you know,
does the concept of existence, does anything exist?
Yes. It's necessary for the question to even
be asked. Right? There's no way that you
can think rationally without having to accept this
premise. Okay?
What is something that's impossible?
Right? Having having,
you know,
£3 weigh more than 2.
That's just not how it works. Right? By
definition, it's impossible for that to happen. Right?
And so,
you know, or for example, we will say
that, you know, having having no creator, that's
impossible because if there's no creator,
nothing nothing exists, and we exist so we
know, therefore, that that's impossible.
What's something in the middle? Right? So we
say something that's necessary,
something that's impossible, and something in the middle
that's possible. Right? What's possible? Right? Abu Bakr
may be wearing a gray shirt or he
may be wearing a black shirt. It does
you know, either of them is possible. Right?
They're they're all possibilities.
1 may be true and one may be
false, but all of them are possibilities
in the sense that there's no rational reason
that you should discount 1 or the other
until you absolutely
actually observe what's what's going on.
So the the, the issue is this is
that we say that when we say that
Allah quote unquote can't give his powers, you
know, of being god to somebody else.
Right? That can't is is not a can't
of ajaz, of of inability.
It's a can't of rational impossibility.
That doesn't exist. It's like saying there's a
2 bigger you know, there's there's 2 that
2 is bigger than 3.
You either don't know what 23 mean or
23 mean something other than what you mean.
Because if they mean what we think they
mean, that doesn't work.
Right? That's why they say, can God create
a stone bigger than what he can lift?
Create a stone that's bigger than what he
can lift? This is a stupid question. This
is not this is, what you call like
a
it's a it's a it's a statement that
words exist to make it, but it doesn't
have any reality. It really doesn't mean anything.
It's kind of like the,
the syntactical
equivalent of dividing by 0.
Right? That doesn't really exist.
So, you know, you can't really ask about
it. It's something that doesn't exist so you
cannot ask about it. It's a rational
impossibility.
So we say that. Allah doesn't, you know
that, we we say that Allah doesn't
give his godhead to somebody else because he
is Allah, and there's no Allah other than
him.
Right? So for example, say, when
he it says in our book that he
he brings the dead back to life.
What is it Allah is bringing the dead
back to life?
We're using him as a, using him as
a, a seeming vehicle. But if someone were
to you see where remember we talked about
all of these different
phenomenon that happened in Atida cosmologically?
They all have to do with your,
your perspective as an observer. What frame of
reference are you in? If you're in a
universal frame of reference, you're seeing everything that's
happening, then what what is it Allah is
the one bringing the person back to debt,
Right? Back from the dead. Right? But from
the frame of reference of you and I,
it may seem like Sayeda Isa is doing
it. Even then,
we're required from our to believe, what, that
it's Allah who is who is who is,
making that happen seemingly at the hands of
Sayyidina Isa Alaihi Sallahu Alaihi Salam.
So we don't believe that. This is some
something that even many of the Muslims have
gone astray in in in in Islamic history.
Not many of them, not the,
but from amongst the or from amongst the
the, the general population,
the ability that Allah
gave so and so the,
power of bringing the life to dead to
life or having knowledge of the entire unseen
or doing this or knowing that or being
you know, having this or that characteristic of
ta'ala. No creation
has the characteristics of Allah ta'ala. Allah ta'ala
by his very definition
There is no partner unto him and there
is nothing like unto him. Allah Ta'ala does
do what Allah does
in a way that from observer status, it
may look like it's happening through somebody else.
But in that sense, from the observer status,
from your point of reference,
you feel like you seem like you're doing
what you do. Another person, it looks like
they're doing what they do. It may be
normal. It may be miraculous. It may be
whatever. But from a point of view, we
know that what everything happens
through through Allah
Allah alone. There's nobody who has Allah's powers.
Right? Allah doesn't say, these are my powers.
I give them to you. Why? Because there's
nothing like unto Allah
What's his is his. There's no partner unto
him.
This is important to understand. I'm not saying
that miracles don't happen. In fact, this is
a part of our aqidah that karamat of
the oliya and moharjzat of the prophets.
This is part of our aqidah that miracles
do happen. Allah vowed to have vouchsafed miracles
to his prophets and to the righteous people
of this Ummah and even to the normal
people of this Ummah as a proof of
the,
of the the, reality and the truth of
the message of the messenger of Allah.
That happens.
Right? I'm not saying that that doesn't happen
but even when it does happen, the miracle
is not being worked by who?
By the person whose hands it's being manifested
on. It's not even being worked by the
MBIA Alayhi Musa to Islam.
Rather, it's being worked by Allah subhanahu wa
ta'ala
But in a in such a way that
it brings people's attention toward
that person, that that claim that they're making
to the and the is Allah also.
That person is making a claim about Allah
whether verbally or through their actions or through
their state,
or
explicitly or implicitly. They're making some claim regarding
Allah and Allah chooses to, at that time,
work some sort of miracle. This is the
action of Allah subhanahu wa ta'ala. We don't
attribute it to the says of Allah ta'ala.
This is one of the interesting things and
I think it's actually a a an expression
from Jahiliya, in fact. I don't think it's
even an expression that starts in Islam that
when somebody does something in Arabic that's really,
really good, really amazing. They say lillahi darruk,
lillahi darruk, that to Allah belongs your achievement.
To Allah belongs your achievement.
Meaning what? That
even before Islam, they understood that
that things when they happen, Allah Ta'ala is
the one who
makes them happen.
So this means that what we have to
balance because the reason I I'm taking so
much time to talk about this, you have
to balance. You have to have balanced view
of these things. There are certain people who
say, oh,
khaas,
sheikh so and so or
the prophet so and so alayhi salam
did this and did that and the other
thing, which means that Allah gave him the
power to bring the dead back to life
and gave him the power to give guidance
or to take guidance Iman away from somebody
or to do this or to do that,
to do the other thing. And the fact
of the matter is, there are certain Sifa'at,
they only belong to Allah
Even if Allah vouch or if Allah should
make them manifest on the hands of a
prophet or on the hands of a righteous
person
or a of Allah in this
we don't say that that person has no
that
that person is a slave of Allah from
his slaves. Allah has honored that slave with
with,
being a person through which great acts of
of wonder are manifested.
But we don't say that that person has
those sifaq that are reserved for Allah.
On the flip side, there are a set
of people from the Ummah that went on
the other extreme, and they said what? They
said that, oh, this is all nonsense. These
miracles are all nonsense. Nobody
has any state, anything special, anything this, that,
or the other thing. And whenever they hear
about a miracle
of 1 of the,
you know, they they immediately dismiss it. And
if someone should mention it, they say, oh,
you're ascribing these miracles to so and so
person? That's shirk. It's not shirk yakhi. It's
shirk if you say that, you know, the
sheikh so and so became Allah and he
or has some sifat of Allah and he
did it like this. But if the sheikh
so and so is just a pious and
righteous person who's been worshiping Allah's whole life
and he made dua and Allah answered his
dua at a certain point
in a way that astounds and amazes everybody.
Right? That's belief in Allah ta'ala. Allah is
the one who did it. It's not the,
you know, it's not that we say that
the sheikh is Allah ta'ala. So you understand
there is a medium course, a middle course
between these two extremes.
There's some people that
completely discount the help of Allah Ta'ala ever
coming to anybody,
which is an extreme. It it's against our
as well. And then there's a group of
people who say, oh, so and so is
so pious and righteous. This person is as
like a like a god man or or
something like that in this world. And nobody
nobody is like that. Nobody. The only the
were the ones who they they were guaranteed
that their khatima is going to be
on Iman, that their end will be on
Iman and that's by
Wahi. Other than that, even the Sahaba the
Sahaba
used to always fear that, you know, and
Allah says such great miracles at their hands.
There are books that are written about them.
To his last day, Sayid Nama radiAllahu ta'ala
Anhu. He used to fear about his own
end and he used to well into his
caliphate, he used to fear that he was
considered one of the Munafiqin.
The prophet
told him the list of all the people
who are
and
he he he he told him he didn't
tell anybody else. Say the Umar used to
always be afraid.
He used to always be afraid that uh-uh
uh-uh
that
you know, he was one of them. And
so he finally corners
one day, and he said, I ask you
by Allah.
He says, what is my name in that
list?
And, and and and, Huwifa says, he says
that I tell you by Allah,
that that your name wasn't on that list
and I tell by Allah Ta'ala that I'll
never if anyone asks me about that, I'll
never mention to him again. Now tell me
something, Usaydna Umar
with his great rank in his ummah
and with his great knowledge,
both his knowledge and his rank,
If he's going to be afraid about his
own khatima,
who is it afterward that we're going to
say that, oh, so and so is such
a holy god man that he has, like,
godlike powers?
There's nobody. There's just pious people whose piety.
They kept at it so long, so long
that it reached such a high with Allah
that Allah
chose to give him from their his grace,
a high station. And that's something we respect.
We recognize it and we respect it. There
are some people like that. Not everybody is
like a slob like myself and likes, you
know, some of us.
Not everybody is like that. There are certain
people who had taqwa in public and in
private
who struggled against their nafs
in their youth and in their old age.
And despite adversity and despite difficulty,
and despite all of these things, those people,
Allah gives them a very high rank.
Right? But we don't say about anybody that,
oh, so and so is like
some sort of semi divine status between,
a human a normal human being in between.
Allah ta'ala. But we just say that there
are a person Allah is honored with it,
with a with a great rank,
from his father that they did some struggle,
and Allah gave them a lot,
because of it. Right? So it's important to
be in the middle, not to, believe that
there's no such thing as real piety and
real righteousness in the world It'd be to
be that jaded or on the flip side,
to be that gullible to say that, oh,
so and so is like such a guy.
And then what happens every now and then,
there are people that we love and we
trust and we have great respect for, and
sometimes they slip in front of our eyes.
And what happens is that they'll slip, and
we should have known that they were human
beings from the beginning.
We should have known that.
They're human beings from the beginning. But because
we tied their piety
to the existence of Allah, there are some
people when a pious person slips up and
does something wrong, people will leave Islam.
People will leave Islam or their their imam
will take a hit. They'll stop coming to
the Masjid. They'll stop doing, you know, what
they do. They'll stop reading Quran. They'll stop
making zikr or etcetera etcetera.
Why? Because they tied
that person's righteousness
to Allah's
being al Haqq.
There is no comparison of one to the
other.
Any of anyone can slip at any time.
There are bizarre stories. There is a story
about one of the Muaddithin,
Raheem He
was a great
Muhadith. They say that the students of Imam
Jannid used to go and sit in his
Durus and the Ulamaz Baghdad used to go
and sit in his Durus.
And, he,
one day passed,
Abu Bakr al Shibli and Abu Bakr al
Wasiti and
and and a number of a number of
the great masha'ik used to sit in his
madras. They marveled at at his learning and
at his piety That he one day,
they say he passed a a village of
Christians, and he had some thought about them
that, oh, look at these people, how despicable
they are and how stupid they are that
they believe in 3 gods and blah blah
blah. But not from the point of view
of Akhida, but by the point from the
point of view of looking down at those
people.
You know? And so what happened is that
he passed through that village, and he saw
a a Christian girl, and he fell in
love with her. So madly in love with
her, he forgot everything. So he went to
her house to propose marriage to her father.
Her father was a swineherder.
He says that I'll I'll give you my
daughter in marriage,
in in,
in exchange that you become a Christian
and 3 things you become a Christian. The
second thing you wear a cross in your
neck, and the third thing is you heard
swine with me.
You herd herd the pigs with me. He
says, I'll do it. He did it.
And he married that girl. And he was
there for years like that. The the ulama
would come to him. His students would come
to him.
The the the the masha'ikh would come to
him. They would beg and plead with him
and say, how can you accept this, etcetera,
etcetera.
And he says, listen. You guys are talking
all this stuff about Islam. I forgot all
of it. I only remember one thing from
the Quran now. And they said, what? He
said, I just remember in the Quran it's
written that Allah doesn't forgive, that a person
will associate with Him
and He'll forgive other than that whatever he
wishes for whoever he wishes. And they would
go away. They would weep. They would cry.
They would look at him. It would cause
them to to cry and weep when they
see him. How did this happen? It's like
a calamity for the entire
for the entire, umma. And it happened for
some number of years like that and then
somehow whatever punishment he was going through, Allah
ta'ala lifted
and that that, you know, he he came
back to his senses
and he became they say that he became
Muslim again and that he,
he made dua to his wife and she
accepted Islam as well. And,
he came back and they asked what happened
to you. I said, I don't know what
happened. These things happen to people, by the
way. Right? But the point is is what?
Is that if you're, you know, these these
these are people who memorized 100 of 1000
of hadith verbatim.
If your trust is in a person
so much that you think this person can
never slip up, this person can never just
that and the other thing, Your trust should
be in Allah Ta'ala.
Your respect should be with people. People who
do great things, you should respect them. But
you don't trust in them. You trust in
who?
Allah subhanahu wa ta'ala.
Allah ta'ala.
Right? This is a tarbia Allah ta'ala gives
in his book. You know? There are certain
things that only Allah can say. If anybody
else said them, we would consider that person
to be not have to be lacking in
respect and wonder, does this person have iman
or not? But Allah to Allah can say
it because he's Allah. Right? What did he
say?
What did he say in his books?
He says, Muhammad
is one of the 4 verses in the
Quran that Nabi Sallallahu Alaihi Wasallam is mentioned
by name. So Muhammad Sallallahu
Alaihi Wasallam, he is nothing but a Messenger
and other messengers before him came. Right? If
any one of us spoke about the prophet
sallallahu alaihi wasallam like that, you know, you
know,
especially somebody who knew better. Maybe someone is
new to Islam they don't know or whatever.
That's that's different. But somebody who knew better,
like in the Muslim world, if you spoke
about like like that about the prophet, salallahu
alayhi wa sallam, maybe the ulama would write
a fatu of takkufar
against you for just disrespecting the prophet, salallahu
alayhi wa sallam. But Allah is Allah.
He has his own Haqq. Right? He has
his own Haqq that nobody in his creation
has. So Muhammad is not a sallallahu alaihi
wasallam. Is not a messenger.
Other messengers like him have passed before.
If he died or is killed, will you,
turn on your heels?
And whoever turns and runs away on his
heels, turns on his heels and runs away,
it doesn't harm Allah in the least.
But and Allah will,
reward those who are thankful to him. Meaning
what? Your your trust is even the prophet
sallallahu alaihi wa sallam, your trust is in
him, but because of Allah ta'ala.
Right? Because of Allah ta'ala.
Ultimately, the trust is on Allah ta'ala. We
trust the prophet, sallallahu alaihi wa sallam, fully
and completely because it's a commandment of Allah
ta'ala.
After him,
what is the rule for who we trust?
The rule is mentioned in
in the,
sunan of Imam Ibnu Majah
from
Sinai. That woman the what is it?
So whoever of you wishes to take a
sunnah, let them take the sunnah of the
people who are have passed away already. Why?
Because the living, you cannot trust them. You
don't know what's gonna happen with them.
So we don't say that after the prophet,
we don't trust anybody. We trust the Sahaba.
We trust Sayna Abu Bakr, Sayna
Umar, Sayna Ali, Sayna Uthman, or the Allah
one who Majma'in. We trust the Tabaa
Tabi'een, the imams, the ulemaa, the oliya, we
trust them. Those who died on iman and
died in a good state, we trust them.
Right? But from amongst the living, you never
know
until it's over. It ain't over. Tell us
over. And if your iman is on a
person,
then
good luck.
And if your iman is on Allah, then
luck is not something you need because Allah
is right?
It's, you know, the the the the the
mighty rope that never breaks, that if you
grab a hold to it, you'll never you'll
never be, left behind.
So this is the meaning of what?
That he's too exalted and too high that
anyone should ever not need him. Even the
most pious of the pious, the hafist of
the hafist,
the most
of the most
of the people of,
whatever, whoever it whoever it is, you know,
whoever,
you know, is, leading Sato Fajr in the
Haramain Sharifin
and does so much zikr and has memorized
all the books and everything. I mean, we're
nothing compared to those people. Even those people,
they need Allah to add that. There's none
none none of them is free of need
for him, and,
and we should remember that at all times.
And, again, not be extreme on one side
or the other, but just put everything in
its proper place. Certain things deserve your respect,
but they don't deserve your worship.
Or that there should be anyone that creates
anything other than him. And we said that
that Allah doesn't
sub out his his,
godly powers.
Rather, Allah subhanahu wa ta'ala does what he
does. If somebody else is a miracle is
vouchsafed at their at their hands, that miracle
is attributed to Allah
not to that person even though that person
may be piety. It can be a daleel
of that person's piety, but it's not a
daleel of their power. It's a daleel of
the power of Allah.
By the way, did the isha time change
or are we still at 8:30?
8:45. 8:45. Okay.
He is the
Lord of the the the his slaves in
his creation,
the physical objects,
but he's also a slave he's also the
lord of their actions.
Meaning everybody
that you don't wish for something except for
Allah wishes
for you to wish it,
that your actions are also something that He
is the Lord of. They are happening through
His power, through His knowledge, through His wanting
them to happen.
He is the one who measures
out all of measures out with precision
all of their movements and motions and all
of their timings.
When is this gonna happen? When is that
gonna happen?
When is how how many minutes? How many
seconds seconds is a person gonna be healthy?
How many seconds is a person gonna be
sick?
When is the last time someone's going to
pray in the masjid?
When is the last time someone's gonna pray
salatul Jum'ah?
When's the last time somebody's gonna make Tawbah?
When's the last time someone will say La
ilaha illallah? All of these things Allah has
already meted them out and measured them out.
Now we move from discussions regarding the nature
of Allah to Allah to discussions
regarding the nature of prophecy and of the
prophet salayhim was salatu wa salam.
So Allah subhanahu wa ta'ala, right? Part of
his part of his sifaat is what? His
his kalam
that he communicates with his creation.
His that he has a purpose for his
creation. He wishes something out of them.
He has a purpose for them. He it's
going in a certain direction. It's not just
a
a a kind of a random or chaotic
experiment,
but it's all moving in a certain direction.
So part of that is something he wants
to,
communicate to them or he wants them to
do. And so the best way to communicate
with,
the people is what? Right? This is one
of the things that the Quraysh, they would
say to the prophet
They would say
that if Allah wanted to talk to us,
why did he just send out an angel?
Why do we have to talk to you
about it?
Why did he just send out an angel?
It would have been easier. We would have
known that that's what, you know, okay. There's
an angel, wings, blah blah blah. And, okay.
This is Allah and who's sending them and
okay. We can deal with that. We can
deal with something supernatural.
We'll we can have enough, humility
in order to deal with it, but we're
we're not we're not gonna deal with you
because we don't how are we gonna verify
your claim? Or so so so the line
of reasoning goes. And the prophet
sent down the ayah with him that what?
Even if we sent down angels as messengers,
we would have sent them down in the
form of people, and that we would have
had them wear the same thing that other
people wear,
which is which is what?
It's saying that in order for you to
understand the message,
you have to be able to relate to
the message.
In order for you to understand the message,
you have to be able to relate to
the message.
And the the reverse argument is much more
powerful
that if Allah ta'ala had sent an angel
down
even if he was wearing human clothes in
a human form, If we knew that the
angel was an angel, we would say what?
How how how am I supposed to follow
the sun of an angel?
He's made out of light. The angels never
fall in love with somebody before. The angels
never been hungry before. The angels not seen
his own family
threatened with with poverty before. The angel has
not seen, you know, been tortured before. Right?
If someone tries to torture the angel, he,
like, destroyed the entire city and it's done.
So it's easy for the for the angel
to be righteous. How are we gonna follow
the sunnah of an angel?
This is one of the hikmas that the
prophet sallallahu alaihi wa sallam, despite being the
greatest of Allah's creation.
He's a Nabi al Ummi. He's the Aboriginal,
the organic Nabi. He's the Nabi who belongs
to the mother.
He's the common common denominator. Everybody has something
or another that the nabi saw with the
nabi salallahu alaihi wasalam that they can relate
to. Right? He was poor. He lived life
in poverty.
He lived life as an orphan. He lived
life as a simple person as a person
who is unlettered, didn't read or write, didn't
have a PhD, you know. He's, you know,
every way, shape, or form, someone could be
elite and separate from other people. He was
not any of those things.
Every point and every turn in his nabua,
sallallahu alaihi wa sallam, he was somebody that
everybody could relate to, you know, to the
point that, you know, it's not that everybody
could relate to in the sense that everyone
could understand him,
but nobody came to him
and went home empty handed.
There's some part of him that everybody could
relate to, some significant
major part, the part that makes a person
a human being, everybody who ever met him
could relate to him. Which is a more
effective mess messenger then?
He's the one who can convey the message
completely.
The one that the message when it's conveyed,
everybody understands fully, you know, and personally what
is what is trying to be conveyed. And
this is something that Allah
it's a, a characteristic of the the messengers
that he does this.
Right? That he didn't send a messenger to
a people except for that he preached to
them in their tongue.
Allah didn't send a messenger to a people
except for he preached to them in their
tongue. He never sent a messenger to a
people except for that person who was from
that home.
The only exception is Husaynai Isa Alaihi Salam.
Because he didn't have a father, so technically
he wasn't of their lineage.
So all of the other Ambia when they
speak to their, their their nation, In the
Quran, they say, you call me, you call
me, oh my nation.
And said that Isa Alaihi Salam, this is
the the genius Ajib, like,
like, blows your mind like level of,
of of of high literary style of the
Quran as well, that all of these things
are have been accounted for, that every other
prophet says to their, oh my people, oh
my nation.
And Sayyidina Isa, alaihis salam, says in his
in his,
his to Bani Israel, he says, Yeah. Bani
Israel.
So, oh, children of Israel.
Even though he's you know, there's a hadith
of the prophet sallallahu alaihi wa sallam,
that a person who is the the the
son of a daughter or the son of
a sister of a people is one of
them as well.
Meaning what? That you're you're, you know, you're
from your father's people. You're also from your
mother's people. But the difference is what? Is
that your children will be from you, they
won't be from your mother. They'll be from
their mother, but they won't be from your
mother.
You understand what I'm saying?
To my knowledge, this hadith comes in every
one of the Sihasita.
It comes in every one of the Sihasita.
Right? That's why traditionally the the people, the
Muslims,
they respected the people who were born from
the lineage of the Prophet Sallallahu Alaihi Wasallam
and they also respected the people who were
born whose mother was from the lineage of
the Prophet Sallallahu Alaihi Wasallam
even though even though their father isn't.
Yeah. But those children then their children will
not receive that lineage
from their from their mother. They have it
themselves though. Right?
So,
even Sayidna Isa, alayhis salam, has some some
connection to Banu Banu Israel when he preaches
to them, but he says to them, you
have Bari Isra'il. So how you know, like,
how is that? There's so many different in
so many different ways the MBIR is supposed
to be people who are people that can
relate to them.
People that
other people can can can relate to them
on a human level so that when they
say their their message, which people are not
gonna relate to,
which people are not gonna relate to. When
you tell a rich man that you have
to share with the poor, he's not gonna
be like, yeah. Oh, yeah. That's what I
was thinking yesterday also.
When you tell a racist person that, hey.
You know, those people that you look look
at, like, as if they're like cockroaches and
you call them cockroaches and you have bad
names, you call them minu, this, that, those
people are like your brothers. They're equal with
you. They're not gonna relate to that. Right?
But every other way, every normal human way,
they relate to them. That's obviously a much
more effective
messenger. And if we say the point of
Allah ta'ala, one of the one of the
sifat and the qualities of Allah as He
wants to communicate with His creation,
then then it's,
it's something that stands to reason
that he will send communication to his creation
and that communication will be the most effective
of communication.
And so Ambia and Rus'Allah are not like
a fairy tale that someone cooked up, but
a very logical and a very rational,
way of of sending that communication.
Because there'll be people today also that say,
oh, well, you believe in god, your imaginary
friend in the sky, why don't you tell
him to, like, strike me with lightning right
now? You know, and some of those people
actually do get struck with lightning, by the
way. People shouldn't joke around about that stuff.
But even if they don't, the point of
Allah's communication with you is not a parlor
trick.
It's the same thing that the what the
but the Quraysh are saying that send an
angel. Okay. You're gonna have a being of
light. What are you gonna talk with him
about? You're not gonna understand their language. Okay.
He'll come in the form of a human.
Okay?
And he'll wear clothes like you and he'll
be okay. Fine. What's the difference between him
and you then?
The the less difference there is, the more
effective the method of communication is. So Allah
sent down
Allah ta'ala sent down the messengers
in order to,
make
manifest
his proof against
human beings.
That human beings, he he,
they owe him something.
Right? He demands something of us.
We owe him something. This is the the
word dean. Right? One of the the the
meanings of the word deen is justice.
Right?
Yom Ad Din, it doesn't mean the day
of religion. It means the day of justice.
In the Hebrew language, the word Din actually
literally means justice before it means religion.
And even in the Arabic language, this meaning
is born out. One of the names of
Allah Ta'ala is Ad Dayan.
And the meaning of Ad Dayan is the
one who
takes vengeance
for every wrong that's done.
The one who takes vengeance for every wrong
that's done.
Allah Ta'ala is a
So the deen itself is what? It's like
this debt that we owe to Allah Ta'ala.
The word for debt in Arabic is deign.
Right? A debt that's owed to someone is
deign. And so deen is like this. Right?
So he sends down his prophets
to make clear for them and to make
manifest for them the proof,
for for them that they owe him something,
that we owe him something.
He demands he's demanding something of us. We
owe it to him. And that's the point
of sending the the prophets is to make
that clear to to to us
what debt he's going to expect to have
settled on that day.
Right? The debt is not such a big
deal. You worship nobody except for him and
you accept his messenger.
But at the same time, it's a really
big deal. It's a very heavy burden. It's
a very heavy debt.
Right? It's the Amanah that was was was
offered to the Samawat and the Arv, to
the heavens and the earth, and to the
jibal, and to the mountains
and they refused. They say it's too heavy
for us to carry.
They
refused to carry
it.
Human beings carried it.
That that that Insan who accepted to carry
it and then doesn't carry it afterward,
verily, he's a person of zulman, he's a
person of jahl. He's a person who transgressed
himself, transgressed Allah, transgressed others.
And verily, he's ignoramus. He's a person of
great ignorance.
So this is the point of the the
messengers to come and to remind us of
this debt that we owe to Allah.
All of us
intuitive. This is a difficult this is a
difference of opinion amongst
you. The the
the,
but this is, an opinion that I I
feel I feel, you know, there there's a
lot of validity to it even though other
have,
you know, disagreed with it. But this is
the the, this is an opinion that I
feel has a lot of validity to it.
That even if a person was abandoned in
the forest or in the mountains,
never read right, no Facebook, Internet, Twitter, nothing
like that. No even human contact.
The person just lived a life,
amongst, you know, nature, amongst the trees and
the plants and the animals.
A person also cannot be ignorant of or
unaware of this death that they owe to
Allah.
A person cannot be unaware or ignorant of
the debt that they owe to Allah
This is a mokkif of many of many
of the olamah that a person naturally,
right, that a person naturally
has this,
inclination to understand and believe
that Allah exists and that He's 1 and
that He has power over His creation
and that we owe Him something,
that we owe Him something.
And so that Anbiya alaymusa to uslam out
of Allah ta'ala's
his his his
mercy to us and his rahma to us,
Allah,
he
he sent us another reminder.
Right? Because we don't live in the mountains,
and we don't live
in the forest. Maybe those people have a
better shot of remembering.
But we live in the city, and we're
checking our Facebook and Twitter all day.
And we're calling people, and we're rat race,
and we're busy becoming
doctors and lawyers and engineers,
and and and, we're busy, you know, getting
a leg up on the world, and we're
busy,
you know, doing all these other things. You
know? Even the people who are work working
indeed were busy memorizing the Quran, they're busy
memorizing hadith and busy learning the and whatever.
Sometimes those are smaller issues, the bigger issues.
People don't get time to think. Okay. You
don't have time to think about it. Here's
the prophet
He came and he's he spelled it out
in such a way that no person
intelligent or unintelligent,
old or young, you know, whatever race they
are, whatever age they lived in, educated, uneducated,
nobody can ignore it, or nobody won't is
gonna say that, okay. I heard this message
and I, you know, I the gist of
it, I don't get it, you know. The
general part of the message, I don't get.
Nobody's nobody's gonna have that. So Allah sent
his his his prophet
for
that reason.
This is important to understand.
The prophet sallallahu alaihi wasallam was not here
to make a state, he
wasn't here to make an economic system,
he wasn't here to
redistribute the wealth
between the rich and the poor.
He wasn't here to do any of those
things. What was he here to do primarily?
To remind you and I of the day
that we're gonna meet Allah and what we
owe him on that day.
Did he make a state? Yes.
Did he make a political system? Yes. Did
he make a social and economic system of
justice? Yes. Did he redistribute
wealth with with Adar?
Right? Not like some crazy Marxist fashion, but
with some justice and reasonableness, some wealth from
the rich, give it to the poor
in order to make life better for all
of the above. Yes, he did those things,
but that's not why he was sent.
What was he sent for?
To teach you and me what we owe
to Allah Ta'ala on that day.
So if we if we know what we
owe him and we prepare it
and we don't make a caliphate
or we don't redistribute the wealth
or we don't implement the the the state
or social or political
functions of Islam, will we be okay?
Yeah.
We will.
If we give Allah what we owe him,
those things may be what we owe him
actually.
If you're
born in under the throne, your father was
king and he dies, Now you become king.
You have a choice. Am I going to
implement the hookah of Allah in my state?
Or am I not going to?
Then maybe that's what you owe him as
well.
You'll be asked about it if you don't
do it. Right? For the rest of us
who live in Rockford,
I just moved today,
And for the rest of us who live
in Rockford,
we it's not even, like, in our control
in the first place.
All of us in this room can quit
our jobs right now and dedicate the whole
rest of our life to doing any of
the goals that I meant. We're not gonna
it's not gonna happen.
He's not gonna ask you when you die,
how come you didn't implement a state?
This is a great misunderstanding. There's some people
who have this he's not gonna ask you
and me, why did why was there no
khalifa in your age? He's not gonna ask
us. He as individuals, he's not gonna why?
Why would why is he not gonna ask
us?
Because we couldn't have done anything about it
anyway.
We we could have made dua. Right? Okay.
If you don't make dua for it, that's
fine. Why didn't you make dua? He can
ask us that. But he's not gonna ask
him why didn't you do it? Because we
personally never had the wherewithal to do it
in this in this, time in the first
place. But what is he gonna ask everyone
of us about? Did you read your salat?
Did you fast in Ramadan? Did you abstain
from haram things?
Did you, respect your, parents
and your elders and your teachers?
Did you respect the people of piety and
righteousness to know people of knowledge? Did you
respect the masjid?
Did you help people when you could, you
know, when you could have helped them, etcetera,
etcetera? These are the things we owe to
Allah to Allah,
all of us universally.
Right? This is the first part of the
message of the prophet
People who ignore this to focus on a
very specialized
part of the message is like somebody who
say, okay.
You need to go to, the NBA.
Right? You need to make it to the
NBA.
So I'm gonna train you. I'll be your
coach. Okay? I'll put you through intensive training
and then you'll make it to the NBA.
Okay? You need to learn how to slam
dunk.
What?
Person has never held a ball before, doesn't
know how to dribble, doesn't know the rules
of the game, saw out of shape that
they cannot run from one side of the
court to the other without feeling dizzy, and
you're telling we have to learn how to
slam dunk the ball?
This is ridiculous. You know, not only you're
not not gonna make the NBA, if you
go and play basketball at the, like, the
local park at a pickup game, no one
will even pick you.
Yeah.
You you have to focus on what your
what your task at hand is. You know?
The task at hand for everybody.
The the the heavy part, the most important
part of the of the, of the, of
the deen that the prophets came with is
what? This message of salvation.
How are you gonna make it on?
How am I gonna make it on? Right?
Afterward, you know, there are certain parts of
the din. There's a lot of glory in
them from a point of view. Right? It's
like, you know, whatever Michael Jordan, his tongue
is out of
slam dunk without looking with one hand or
what Shaq's
shattering the backboard after. You think that's all
basketball is?
That's not even 1% of what basketball is.
But it's very glamorous, isn't it? Right? So,
Dean, there are certain things like that also.
We read stories and so on and so.
You know, like, you know, you see the
whatever. They have these, Arabic TV dramas, you
know, about the Sahaba. Is it show, like,
you know, Khalil bin Walid, like, jump kicking
a Persian general off of a off of
his horse and, like, shouting Allahu Akbar and
whatever. Man, you don't even you don't even
know what the adhanafajr
sounds like because you haven't paid fajr in
the Masjid for, like, months,
years.
How are you gonna why are you daydreaming
about, like, you know, some sort of, like,
you know, like, some sort of crazy thing
that you're gonna
dethrone the Persian empire or something like that
in your dreams. That's not that's not why
the prophet came. Otherwise, you would have opened
a dojo. He didn't come for that.
Right?
He didn't come for that. And so, there's
so many things that people think, oh, Islam,
you know, what we're lacking
is education. If we have more
scientists and we have more this and we
have more that, then we can become economically
if Nabi salallahu alayhi salallam, wanted what did
he what did he send?
In order to
to to make that that proof clear to
them.
So, I mean, if the point was economics,
we would open a bank.
If the point was politics, you would have
you know what I mean? There's a lot
of things. And the thing is that he
did do he did do a lot of
other things other than just people praying and
this and that. People fasting, people getting their
straight. He did a lot of those other
things as well. He did establish a marketplace,
but that wasn't what he was sent for.
You understand what I'm saying? Those things are
there to reinforce the core message.
Inshallah, we'll do all of those things 1
by 1. But first, we got to
focus and at least acknowledge that this is
the main part of the message. Right? If
we want to change the world
if we want
to make things politically just and economically just
and socially just and end racism and end
poverty and all of these other things. Right?
Inshallah, Allah give us Tawfiq. Right? People who
have a good niyah to do something for
the sake of Allah.
Allah helps them and Allah accepts from them.
But know if you go out to change
the world for the better and you fail,
if the things that the the basic core
teachings of the prophet,
your your heart is straight.
Your prayers are straight. Your fasting is
straight. You're
cool with your parents, you know, and they're
cool with you and your children. You didn't
do any on any of them. These basic
things that are the the universal part of
the message of Islam. As long as those
things are good, you're still successful even if
your entire life's work falls apart in front
of your eyes.
This is something that that you'll always be
you'll always be successful if you have it
or not. And so, you know, we don't
say the other things are completely unimportant,
but we say that their importance is secondary
in nature. There are some people also who
say, no. You know, brother, I don't politics.
You know, I'm just in the masjid. That's
it. I'm spiritual. I don't do politics.
And so if you don't do politics, you're
not spiritual either. What kind of spirit is
there in a person who sees a world
that's so messed up and so much injustice
and at least can't pray for justice if
they can't do anything to change it? That's
not spiritual. That's being a coward,
and that's being a hypocrite, and that's being
hard hearted, frankly.
Right? We don't say that. But what do
we say? If a person say, listen. I
need to focus on on myself right now.
We we allow them that. We say that,
yes. You should you should there's a primary
part of the message and until you have
that on some sort of, you know, lockdown
or some somehow regulating that part, The other
parts are not of any use to a
person. Once a person has that primary part
down, then the secondary parts, inshallah, will be
a source of great ajer and barakah,
reward and blessings in this world and in
the hereafter as well.
Are there any questions, inshallah,
before we conduct or can,
conclude class and go to the prayer?