Hamzah Wald Maqbul – 20150325 Fiqh Class.mp4
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You say that Allah ta'ala then,
after sending this
chain of messengers,
he,
made
the khatam of prophecy
and the khatam of messengership and the khatam
of warning,
with his prophet
with his prophet Muhammad
And so we see that
the Nabi
the specific thing he wants to say is
that not only is he a prophet,
but he's the
So the Khatamiye of the Nabi Sallallahu Alaihi
Wasallam's nubuah is
expressed in the Quran in 2 ways. Right?
There's a verse in Surat Al Aghaab,
So we see that that that the word
comes like this,
and it also comes like this,
So
this has to do with the different
of the Quran.
The
of Imam Al Sim, the
of Haft that most people here are used
to accustomed to reciting.
It comes.
So means what? It means seal.
In fact, the the the not seal like
the animal, but seal like like a seal
on something.
And in fact, even that is a
It is a, a metaphor.
The
or the literal meaning of is something that's
raised,
Something that's raised because
if you
if you, like, see the envelope that's sealed
with a wax seal,
right,
you'll see that the wax is it's a
raised area above
the the where the rest of the paper
is.
And
so
means what? He's the seal of the prophets,
meaning his maqam is higher than the maqam
of the other prophets around him.
Katham also means he's a seal in in
meaning that what? That the the,
that the prophet prophet or just like the
seal of wax,
the letter is closed. The envelope is closed
with it. Just like that, it means that
the is closed with him.
The word
is a is a even less ambiguous word.
Right? There have been and
and and and,
incorrect,
schisms from Islam that have claimed that, no,
the word just means that his is above
the of other people. It doesn't mean that
he's the last prophet.
When we say that it comes through the
the the Quran, the the
that is transmitted through, the word
also comes.
Means what? It that means literally the one
who ends Nabuah, the one after whom Nabuah
ends. There's no more nabi after him.
And this is also corroborated by several hadith
of the prophet sallallahu alayhi wa sallam.
This
is very
A what?
That I am the seal of the prophets.
There's no prophet after me.
Now the
the concept seems easy
and it seems simple,
but, really, there's a lot underneath it. If
you think about it, there's a lot underneath
it. Right? Because Allah
the whole purpose of sending messengers
is
what what, the right, like from the from
the text of what we talked about last
last week. That in order to, he sent
the prophets in order to,
make clear and to make plain
his his proof against mankind,
his proof of what his rights are from
mankind.
And so
means
that the
his having made those proofs clear
to people has to last until the
And so,
there's a an author that the Ullama quote,
although it's narrated with a weak chain of
narration, but they still say that the the
meaning of it is correct.
And the meaning of it is what? Is
that the Nabi
he said he mentioned a number of things
that the Ambi
used
to do for Banu Israel, that they were
their judges. They're the ones who used to,
give them tarbiyah. They're the ones who give
them guidance. He's they're the ones who used
to take care of their politics,
etcetera, etcetera.
And
the will do all of those things except
for they're not going to receive They're not
going to receive
revelation.
All of the other jobs of Nabuwa other
than receiving revelation,
the people in this Ummah that are going
to do that are the people of knowledge.
This is the this is something that that
even though that that,
narration itself is not is not There are
many narrations that say just as much, but
in less words in a way that maybe
not as explicit. Right? And said
what? Said,
The
are the the heirs of the prophets.
Right? What does the heir do after the,
after after their
ancestor passes away, they inherit what what what
was inherited before them. Right? So hadith of
the prophet
that there are 70 something different branches of
of Wahi, of revelation,
all of which are closed with me except
for 1,
which is the the the true dream that
a righteous man sees.
Right? A true dream that a righteous man
sees. Even that, we qualify that by saying
that if a person sees a dream, it's
not doesn't modify the Sharia in any way,
shape, or form. Rather, it is a an
isharah. It is a
a a kind of
a reminder to that person or a suggestion
to that person of,
of of of of what guidance is pushing
them in the right way with the guidance.
It doesn't alter the law or alter the
beliefs of the Muslims in one bit. And
if someone claims to have had a dream
in which the the law is altered,
then then the dream is not being interpreted
properly. Right? Dreams themselves
are to be interpreted. They're not to be
taken literally
because the the dream occurs in the in
a different realm, in a different plane, in
a different,
universe,
so to speak. It comes in the Quran
itself that Allah is the one who takes
away the the souls of the people when
they die and also the souls of the
people when they sleep. And so the soul
is a jisamlatif. It's a subtle body. It's
not a physical
it's not something physical.
It's something that's subtle, like energy,
like electromagnetic
radiation, like a number of things. They don't
have a body, but they still exist.
So, you know, the soul
can move from one place to another, or
it can be in more than one place
at the same time. And that's something maybe
the old people, the ancient people had difficulty
understanding how that would work. But for us,
it's very simple. You can have, like, a
phone with a conference call. Somebody can be
where they are, a 1000 miles away and
with you at the same time.
And so the soul has is is subtle
like that. It's more more like,
energy less like matter. Even though I'm not
saying that that's what it is, but I'm
saying it's more like energy and it's less
like matter in that sense.
And so the soul,
is transported to another realm in which the
it sees the dreams that it sees,
and the meanings of things in that realm
are not like the meanings of things are
over here. So if a person sees a
dream,
in that realm
and they see,
for example,
right, they see the prophet sallallahu alaihi wa
sallam. People this happens. People see the prophet
sallallahu alaihi wa sallam in a dream doing
something that's haram.
It's a hadith of the prophet sallallahu alaihi
wasallam
that whoever sees me in a dream, that
person has truly seen me because Shaitan cannot
take my form. So they'll cease to the
prophet
doing something haram or doing something unseemly.
Right?
The meaning of the dream is not literal.
Right? If you see in this in this
in this world something, it means something different.
If you see in that world, it means
something different. Different. The say that the interpretation
of somebody who sees the prophet
doing something haram,
it's what? That the
That the believer is a hadith, a sahi
hadith of the prophet
that the believer is a mirror of the
believer. So what is he showing you? He's
trying to tell you, this Haram thing I'm
doing, this is something you need to clean
up with yourself.
Right? It has a way there's an interpretation
that the dream needs to take. Dream interpretation
is not something that,
you can just be like, oh, I saw
this in a dream. That's it must be
correct. Sometimes a person sees something in a
dream. They say, you know,
someone said to me, so I saw you
in a dream that you came to my
house and you told my mother off. I
said, hey, man. I never met your mother
before. Okay? You need to calm down. Stop
accusing me of weird things. Okay? But, like,
afterward, I told him, listen. I represent something
to you in your mind.
Your mother represents something to you in your
mind. It doesn't mean that me and her
are arguing. It means that there's a a
a some sort of
a a a kind of a rift or
tug of war in your in your in
your mind and in your in your heart.
And these two elements that are represented, 1
by by myself
and one by your mother. I mean, things
are represented by all sorts of things, you
know. Some things are represented by people, they're
personified, some things are represented by objects,
the Masjid means something to you. All these
things, they mean something. So this is why
dream interpretation is a completely separate science. The
prophet Sallallahu Alaihi Wasallam taught the sahaba how
to interpret those things. At any rate, coming
back to the issue of khatmulnubuah,
we say that even the true dream that
a person, a righteous man sees or even
the the the vision of the messenger of
Allah
whoever is honored by it in in their
dreams,
Those things, they don't transmute or change the
Sharia,
rather all they are
are Allah
helping you along the way of following this
sharia.
And so this happens to people that they
see things in their dreams and they don't
understand them, and they go and tell other
people about them and other people will change
their Islam, and that's that's based on a
misinterpretation
of dreams. Obviously, that's if someone's telling the
truth. There's a 1,000 people out there at
every day of the time of day night
that are lying about their dreams as well.
You have these crazy people get up and
they say, oh, I saw a dream in
which a 1,000 people go to Jahannam today
if you don't donate, you know, $10,000
to the MAGR expansion project. And, you know,
people do silly things like that. That's that's
all nonsense.
You know, a dream cannot make something that
was permissible far. It cannot make something that
was recommended far. They cannot make something that's
far,
permiss you know, like, you cannot downgrade, upgrade
it. You cannot change the Sharia. It just
helps you along the way in following the
Sharia that we have. Yes? What does the
actual word Sharia mean?
Sharia means our sacred law,
in a metaphorical sense. Literally, it means the
the pathway
to,
the place of water.
Oh. Yeah. So when you say, it's kinda
like a double It's actually chai tea. It's
yeah. Yeah. Yeah. No. It's Okay. I was
like, what is that? It's
annoying.
So
at the very least. Thank you. But,
yeah.
So,
this is
this is, this you know, it's the dream
is there to help the Sharia. So the
point is this is that if the prophet
has not been with the Ummah for, you
know, for whatever 1400 years or so or
or so,
This means that every single office of the
Nabi
other than receiving
because that's done. It's finished.
Every other office of Nabuah, which is to
make dawah, to call people toward Islam, to
call other Muslims toward better Islam, and to
call non Muslims toward the the deen. Right?
How do you what do you call the
non Muslims to? A Muslim calls the non
Muslims to the beliefs of Islam.
That there's one
god, that the Nabi is his final messenger,
that the one god is, you know, unique
and is has is transcendent over his creation,
and there's no one like unto him. And
that good people will be rewarded on the
day of judgment, and bad people will be,
punished and that there's life after death. These
are all the Akaed, the beliefs of Islam.
So the job of the MBI was to
call the non Muslims to the Akaed of
Islam, to the beliefs of Islam. You don't
need to tell them, hey. Listen. You know?
On 27th night,
you know,
come to the Masjid and pray the whole
night.
Why?
Because they
don't even believe in Islam anyway. If they
come and pray in the Masjid, it's not
gonna benefit them because the beliefs aren't right.
So the job of the MBI is to
call the non Muslims to what? To the
Akaed of Islam. The job of the MBI
is to call the Muslims also to the
Sunnah.
Right? Because the Muslims are people who already
accepted the Akaed, the beliefs. If they didn't
accept the Akaed and the beliefs of Islam,
then they wouldn't have been Muslims. They would
have been in the other camp. Once they've
accepted the the beliefs of Islam, then it's,
the job of the Ambia alay musa to
the the the the
the Muslims to the sunnah. And the sunnah
is the Sharia, and it is,
the the the the the way of being
that that was taught to us by the
messenger of Allah, sallallahu alaihi wa sallam. And
this is something very interesting. It's usually a
fight. You know, the brothers come to,
Jamat Tablir and Dawah and whatever. You wanna
join them, join them. You don't wanna join
them. That's fine. I'm not forcing you to.
But one objection people usually have to them
is what? Because, hey. Hey, brother. How come
you're, how come you're you're coming and preaching
to me? I already come to the masjid.
I already pray. Why don't you go and
make dua to to to the non Muslims
out there? We say what? We say that
that that it is part of the of
the
to call the non Muslims to the beliefs
of Islam, and it's part of the Wadhifa
of the Mbiya alai Musa to Islam to
call the Muslims to what? To following the
sunnah of the prophet sallallahu alaihi wasallam. And
you see again and again, there's hadith after
hadith in which the Nabi sallallahu alaihi wa
sallam constantly is
is encouraging his Sahaba to
a higher standard of conduct and a better
standard of conduct. You see things like I
mean, it's very interesting.
The were like regular human beings. Like an
example,
someone one of the asked me to translate
a tract for him, from a hadith that
he wasn't understanding.
He actually understood it, but he was having
a hard time wrapping his head around how
could it mean what it's looks like it
means. Right? What is it that the prophet
sallallahu the Sahaba alaihiallahu anhu, a group of
them went out,
in in Jihad,
and they they, they were fighting a a
people in a city, and they they told
them that, accept Islam and will, you'll be
safe. Right? And, and so what happens is
that they gave them 3 days, and right
at the last minute at the last minute,
the commander,
of the Sahaba, he convinced those people to
say
and accept Islam.
Now this is a problem. Why? To us,
it's like, okay. Happy ending. It's the job
is done. Job is finished. The Sahaba radiAllahu
ta'ala on whom if the those people who
didn't say it, they knew they were gonna,
like, you know, they knew they're, like, they're
like the the the the NBA basketball team.
They're to trash the high school c team
in battle. They knew they were gonna rock
and roll. It was not even gonna be
a match. You know? And they knew that
if they win, they'll they'll they'll be able
to, you know, the land and the property
of the people that they fought in war,
it will be forfeit. It will they will
financially be very enriched. Right? So what happens
is that the the the commander, he goes
and he,
he pleads with them, please accept Islam. You
know, it's better for you. We don't wanna
go through this. We don't wanna do this.
I have to fight with you. It's gonna
be bad for you, and and it's gonna
in this world, it's gonna be bad for
you in the hereafter. This makes so much
more sense than worshiping idols. All of these
things, he went and did those things. Right?
And then, finally, at the last minute, the
Sahaba put in all of the energy and
the effort of having to go to battle.
And at the last minute, the the,
the the the bonus commission, so so to
speak, is
yanked underneath their underneath their feet. And so
the his soldiers underneath him, they kinda were
like, like, you know, they were kind of
annoyed with him. You know?
Why? Because they're people. They're people. What if
you went to a job, put in all
the work, and, like and not just a
normal job, a job where you're risking your
life and you're away from your family for
months and you're going through all this difficulty
and you're just on the cusp of getting
paid. And then, like, those people said the
shahada at the last minute, which is not
very, encouraging either because you'll you know, the
thought comes to mind.
They probably just said it because they knew
they were gonna get trounced. Right? And then
it used to happen. People used to do
that. They would say it at the last
the Saba have experienced that also. People just
say it at the last minute because they
know they're gonna get beat down, and then
when you leave, they they're up to their
old business again. Right? So they were annoyed.
Right? They were they're human beings. Right? It
doesn't mean that they didn't want those people
to become Muslim or they're angry, but there's
a certain amount of natural annoyance that happens.
This is important to understand why not because
the Sahaba were bad people. Obviously, they, you
know, complied with the system. They didn't lift
a finger against those people. If they wanted
to, they would have overran them and then
lied that they didn't accept Islam and blah
blah blah. They would have done all those
things, but they complied with the system. But
they showed they gave their commander some flak.
Right? So when the prophet so the person
wanted me to translate this tract, you know,
I translated it. I said, this is what
it says. No. No. No. Sahaba couldn't have
done that. I said, well, you I mean,
they started from somewhere, and they came somewhere.
The prophet made their and their. They didn't
start off. But in the beginning, said the
is like,
you know, worshiping idols and,
this other person is, you know, like, Sayidna
Ali
who used to drink and, you know, this
person. These people used to have these issues.
They made tawba from them. They never went
back to them. But the prophet
after they became Muslim, he straightened them out
and called them to better conduct. So in
that same hadith, the prophet sallallahu alaihi wa
sallam called him and said, you made the
right decision. Don't worry about people making giving
you flack and, for for it. And know
that on the day of judgment,
the, amount of reward you'll get because they
accepted Islam is gonna be like it's gonna
totally eclipse and dwarf any, amount of, like,
money you were gonna make by having beat
them in battle. Right? So what is it?
It's a proof that the prophet
used to take time out
to do the and do the,
rectification.
The rectification
of
of the
and this is something definitely,
known and true that
said
this was his
That if any if if he heard of
any person
leaving Islam,
right, any part of his empire from Iran
all the way until Egypt to Yemen, all
over. He literally would have his, like, kind
of, like, elite forces go and kidnap that
person and bring them to Madinah. Why? Just
because and just to sit him down and
say, listen, why? What's your problem? What grief
do you have with Islam? Did someone say
something bad to you? Did someone take your
money? Was someone mean to you? Did you
wanna marry a woman and she wasn't you
know, they wouldn't let you marry her? What
what's the problem? If there whatever problem is
that has disenchanted you with Islam. Right? So
Allah asked the same question.
Oh, man. What has what has cheated you
from your generous lord? What can I do
for you that that'll make it better? He
he you know, imagine the difficulty of having
people travel in the in the ancient times,
thousands of miles
to kidnap a person and then bring them
back to Medina. Usually, what would happen, man,
you're gonna get tortured like you're gonna we're
gonna go Guantanamo old school on you. Right?
But, no, it wasn't it wasn't like that.
He would ask me, so what's the problem?
Why are you like, it's one god, good
people go to Jannah. But what's why why
would you what's wrong with that? Like, what
is it that is there something else that
we can, like, do for you? Like, he
it disturbed him that somebody would somehow be
disenchanted with Islam. He would try to find
a way to make it better for the
the stories of it are,
like, so many. Like, he had he had
he would say this. He would say that
to bring one person who is wayward, who
strayed from Islam back back to Islam
is,
in my opinion, better than a 100 new
people bringing a 100 new people into the
deen. And this is who Sayidna Amar alayhiallahu
anhuiza Khalifa. He's a, the authorized,
authorized representative of the Messenger of Allah
Sallallahu Alaihi Wasallam, the authorized representative of Said
Abu Bakr Sadiq,
his Khalifa is by Ijma'a. He's
his is by
Ijma. He's a of this Umma. Right? And
this is what he's saying. He learned directly
from the messenger of Allah
who died in a state that he was
pleased with him, and this is what he's
saying.
So many there's examples.
There's a a king Jabbla from Hassan. He
accepted Islam and then came to Makkah Mukarama,
And when he was new in Islam, he's
a king, very wealthy person. He was his
state the Hassan was a client of the
Romans, so he was extremely wealthy. He wasn't
like a backwards, like Bedouin Arab. He was
a civilized person.
Right? They say that he had it. Anyways,
he he what happens? He accepts Islam, and
he's making the lawfare on the Kaaba, and
some kind of poor, and and simpleton Bedouin
bumps into him in a in a way
that, like, really hard without, like, looking. So
he got upset at him, look where you're
going, and he he decks him. He punches
him really hard. So that bedouin goes and
complains to Sayid Omar
and Sayidna Umar says, you know, Sayidna Umar
calls both of them. He asked Jabla, did
you hit this Bedouin? He says, yes. And
he says to the Bedouin, he says hit
him back.
So Jabla says, oh hold on a second
here, hold on a second here, I'm a
king, this guy obviously didn't know where he
was going, He should give me protocol.
What is this? And so the saying the
Omar says, no. The justice is this, that
you're a human being. He's a human being.
You violated his right. He bumped into you
by accident. He didn't do it on purpose,
but you hit him on purpose. You had
no right to do so. Accident. He didn't
do it on purpose, but you hit him
on purpose. You had no right to do
so. So Jabbar says, give me 3 days
to prepare myself. I'm new to Islam. This
is kind of I I don't know. I
need to deal with this for a while.
So he goes here, take your 3 days.
And so he takes off. He goes to
Rome. He renounces his Islam and accepts Christianity.
He was such a wealthy person that several
years later, Sayidna Omar, one of his ambassadors
to the Byzantine
emperor,
his ambassadors to the Byzantine emperor goes on
official business. There's some interstate business between them,
and then the emperor asked him, he says,
don't you aren't you,
curious to know what happened to your your,
companion Jabla used to be with you guys?
And and the the the ambassador from Sayid
Omar says, yeah, I guess so. He goes,
go to so and so place, you'll meet
him there. And so the ambassador describes, I
went to a place, There's a palace that
was just as big as the palace of
the emperor.
And,
I asked to
be shown in to see Jabla, and I
was shown, and there was a Hajjib, a
chamberlain
that,
that that vets who the the, you know,
the emperor gets to see. He says he
had a hajib just like the emperor did.
And when the hajjib lets me in, the
chamberlain lets me in to have audience with
Jabla, he says I saw a throne room
just like the emperor had a throne room.
And so,
Jablah invites me in and he recognized me.
I recognized him and he said, just, you
know, he says, stay quiet
and and have a seat. He said, I
looked at the seat. The seat was made
out of gold and jewels. And so he
goes he goes he goes, I refuse to
sit down. So Jabla says to me, he
says, I know Rasulullah Sallallahu alaihi wa sallam.
He even said the salat and sound after
the prophet's name. So I know Rasulullah Sallallahu
alaihi wa sallam used to forbid us from
sitting in in,
in chairs made of gold and silver like
this, but put the fact that it's gold
and silver out of your head and just
think of it as a chair and just
sit down. So he said when I heard
he said salat and salam and the prophet
then I sat down in the chair. Then
he said food was brought, all different kinds
of food was brought.
Right? And so Jabla says eat and he
said he said I didn't want to eat.
He says to me I know that Rasool
Allah forbid
us from being, you know, eating in in
a gluttonous way, like eating all these different
types of food and kind of pigging out
on it.
But, you know, put that out of your
head. Just think of it as a normal
meal and just eat something from it. So
he says 1 you know? So I same
thing. I said okay, and I complied. I
ate with him. He said then they called
for,
singing girls to come out and sing,
the poetry, the ashaar of the Arabs. And
so he then asked me, he says, do
you know whose, poetry they're singing?
And he said, I don't he said, I
don't know. He says, they're singing the poetry
of Hassan al Thabit, the poet laureate of
the Messenger of Allah sallallahu alaihi wa sallam.
And then they had
big vats of different types of perfume. There's
solid perfume that that that's crushed into dust
like like, you know And,
what are they? Kafur and things like that.
And so they have these big vats of
powdered crushed perfume,
solid perfume, and they bring birds in cages.
And the birds kind of, like, writhe around
in the perfume, and then they open the
cages and the birds fly around. This is
how opulent and how wealthy he was. Right?
The the birds
fly around the entire majlis while the, girls
are singing. And the singing girls are singing
and the musicians are playing, and it's showering
down like this expensive perfume
and all of this stuff. And so he
goes, like, this is enough. I've had enough
of all of this. Like, this is surreal,
like, what you're doing. Okay? He says that,
like, do you wanna say anything to me
or, like, can I leave? And so he
says he says he says to me, okay.
Let's get to business. Is Omar still alive?
He says, yes. He's still alive.
He says that, tell Omar that I will,
I have demands. I'll accept Islam again, but
I have demands.
And he goes, what's your demand? He says,
first, that Umar should marry one of his
daughters to me. He said,
I'll I'll try to convince him of that.
What else? He goes, second, that Umar will
will name me as his successor, that after
he dies, I should be Khalifa. Right? And
he goes, okay. Okay, buddy. Like, I don't
think
this is gonna work out.
You know? Your your,
what you're asking is a bit much, and,
and so I I don't I'll tell him,
but I I wouldn't keep your hopes up.
You know? And so then he says he
says to him, he says, can I tell
you something between you and I? He says
what? He says that all of these things
that I have, I would trade them, just
to go back and live the simplicity of
of of life with the Arabs again. And
so he takes that back, and he goes
he goes, here's a a set of camels,
and and they're laden with gifts. If you
see Hassan bin Thabit,
the the,
poet of the prophet
give him these camels and these gifts
and,
and and and, if he's dead by the
time you get back to Madinah,
then give the gifts in his name and
charity
and and slaughter the camels and distribute the
meat also.
And so what happens is that that he
comes back to Madinah. He sees Sayidna Umar
and he sees Sayidna Hassan and Thabit. They're
both there. And so he tells them the
story, and Sidna Omar says then what what
did you say to him? He said, I
told him that I would,
I would see, you know, if Omar will
let you marry one of his daughters. He
goes, then what else did he ask? He
says he said that, that I should be
made, a Khalifa after after,
after Omar passes away. So what did you
say to him? So I told him this
this is difficult. I don't think it's gonna
happen. He's and he said, Omar chastised him.
He said, why did you say that to
him? Why didn't you just tell him that
Omar will give you whatever you want as
long as you enter back into Islam?
He said the the hookam and the mulk
is in the hands of Allah. He he,
gives it to whoever he wills. He takes
away from whoever he wills. If it's his
faith that he'll be, ruler. He was gonna
be ruler anyway, and at least we would
have we would have taken a part in
his,
in his iman again. And so,
he Sayna Omar said this very seriously. He
wept, and they said they said that at
hearing that, Sayna Hassan bin Thabit also was
a very old man. He was blind at
this time, that he also wept, and he
said he's he when he when he you
know, the story concludes with Abjaba,
accepting Islam again, and he says that he
says, I wish that I wish I didn't
have to hear this bad news and that
you had just slaughtered the camels at my
grave instead.
And this is how important it was to
them. So
this moral of the story is what? Is
that that this is one of the of
the Ambiya alaihi musaato alaihi salam. The part
of the prophet sallallahu alaihi wa sallam's job
that ended his
what?
Is receiving revelation.
All of these other things, calling non Muslims
to the deen and calling Muslims to the
Deen, right? If you don't want to join
Jamaat Tablih, that's fine. I'm not going to
beat you up about it. You don't have
to. You can use your time however you
think is best, But don't ever tell anybody
why you guys telling me? Why aren't you
going and preaching to the non Muslims? Because
both of them are also, both of them
are sunnah of the Prophet sallallahu alaihi wasallam
to call each other to the deen as
Muslims. There's no haraj, there's nothing wrong with
that. You should thank a person for for
giving you good advice because what happens when
a person is surrounded with people who give
them bad advice, eventually, they're going to,
you know, they're gonna do something bad. So
if, you know, your worst problem you have
in life is somebody's telling you to, like,
sit for 5 minutes after for
a for a a dars or whatever, right,
at least you're going to the masjid. You
know? It's like it's not like it's not
if that's the worst of your problems, you're
still doing really well, Alhamdulillah. You know? And
there are other jobs in the
teaching and learning the Sharia. Right? Baya Abu
Bakr
came from
California,
to learn fiqh. So we sit in the
day and we teach and we learn that.
That's also something that's a Wadhifa of
the There are so many things. All the
of
this. Right? You see the picture of the
Haram Sharif over there. Every year, people go
there for Hajj. It's very interesting that the
every year Hajj has happened from the time
of the prophet sallallahu alaihi wa sallam to
this time. There is times that even the
enemies of Islam, the
and, other enemies of Islam had destroyed the
Kaaba.
People had made Hajj and there's no Kaaba
even. They make the law for around the
place where the Kaaba is at great risk
to themselves.
You know, there's no the roads are not
secured. People whole caravans would be massacred on
the way to Hajj and on the way
back, which by the way, someone who dies
in Hajj Masha'Allah,
what better death can that be? What better
death can that be? That the
comes to Hadith of the prophet
that whoever dies
and and and and and Hajj, that person,
it will be written for him that they're
making Hajj constantly until the that's the reward
that will be written for them. But all
of these institutions, these are all
institutions that are the the responsibility of
the
to keep these
institutions running.
And because they're gone and the is
the
that responsibility
then devolves upon this,
the the the ulema of the Ummah and
the rulers, the umrah, the salatin of this
Ummah. And if the rulers are not doing
their job or they are doing their job,
and this is not a plug for the
Saudi government. They do plenty of things that
irk me as well. But to be fair,
still happen.
You know what I mean? They still happen.
There have been times when people don't care
at all. You know, there have been times
that the Kaaba has been destroyed. They you
know, there are many things that they do
that are good,
and it's it's part of it's part of
adal in in soft too. Admit that someone,
when they do something well, they do it
well. Right? This is the sunnah of Saydna
Muawiya
that his enemies, all of them, he he
tied their tongues up with his generosity.
Right? He tied their tongues with his generosity.
It's the same thing you feel like that
when you go to Hajj. You think of
all these things you don't like about
about the way they run things, but you're
like, oh, man.
Like, the buses are running on time and,
like, they're giving you water where you need
it, and there's even tzamzam in Medina. And,
you know, you can't be like, oh, I'm
gonna drink your tzamzam and then talk crap
about you afterward. Right? Right? That's what happens.
You tie people's tongues up with generosity. That's
what if you somebody's not complying. Try to
be generous to them. If they have any
good character at all inside of them, you'll
completely, like, own them. Right? So what happens
is that you're in Madinah drinking the zamzam
and you're like, oh, man.
Yalla,
give them Hidayah and make them better instead
of Yalla, destroy them because you just drank
drank drank the man Zamzam. You're not gonna
you know, nobody can with a straight face
make a bad
about them afterward. You know? So the the
point is is this is that all of
these these things are all the of the
and
it's
an an individual can say,
okay. I I,
said pray my 5 prayers, and I'm just
doing my thing, and that's it.
That's all I'm gonna do. An individual can
do that, but the ummah collectively can't do
that.
If the does that, then what? The khatmunnu
Bu'a the the the khatmunnu Bu'a of the
prophet sallallahu
alaihi wa sallam is not being upheld because
the job of the Ambi alaihi musa to
Islam, which in Bani Israel, because they had
a Nabi constantly with them from the time
of Sayna Yaqub alayhi salam all the way
until the time of Sayna Isa alayhi salam,
If a Nabi would die, another one would
be appointed in his place. Sometimes they had
2 and 3 and several mbih
at the same time, and they would do
all of these jobs, these different jobs, teaching,
learning, knowledge, and judging between people and their
disputes and,
you know, teaching people their akhlaq and teaching
them the purification of the heart and and
all of these different things like that we
mentioned, all of these, you know, the establishment
of the state and all of these different
things. They did that for them. But for
us, we say that the wahi is done
with the prophet sallallahu
alaihi wa sallam. Allah ta'ala takes it upon
himself to raise a people to do all
these other other jobs. The choices for you
and me is that if we stand up
and do part of that job, then we'll
also receive part of that reward. And if
we're selfish,
and in the sense that we,
you know, say whatever. I'm gonna pray my
5 and, like, to heck with everybody else.
Or the alternate is what? If we're ever
so weak and we ask Allah's protection. As
a as a dua of the prophet
Allah,
indeed seek your refuge. If it's a dua,
people should remember, so they should learn it
and memorize it. Right? Because it's really scary
that people get in these states sometimes.
Seek refuge
from from from from from anxiety and from
from, about what's in the future and grief
for what's in the past. That I should
be,
ever,
disabled or unable to do what I need
to do in life or that I should
be overwhelmed with laziness to not be able
to do what I need to do. Or
that I should be disabled by fear or
disabled by my miserliness to spend money on
those things that I need to get done
in life.
Or that I should be disabled by the,
overwhelmingness
of of of debt
that doesn't allow me to do the things
I need to do in life or, the
the over or or other people overwhelming me
and, like, not letting me have my freedom
because they've completely overpowered me. Right? Uh-uh people
you know, so some people also there are
certain people who are not gonna be able
to do any of these things. Why? Because
circumstance overwhelms them. Allah knows who they are
and those people, you know, because of their
patience, they'll receive great reward. But for the
rest of us,
who are here,
right,
gave us great ability,
Yusuf.
Allah gave us great ability,
to do a lot
of things. And so that reward is there.
If we if we do that work, we'll
receive great reward. And as a group of
people, if all of us decide to be
selfish people, I'm just gonna read and and
I'm just gonna read my 5 times daily
prayer and to heck with the orphans over,
you know, somewhere halfway around the world or
the soup kitchen on the other side of
Rockford and to heck with learning the the
the
and
to heck with learning
and to heck with all these things. Somebody
else will do them. If everybody in the
community does that, the promise of Allah is
that he'll replace you. He'll throw you out
and he'll replace you and he'll find another
people who love him and he loves them
and they're going to be the ones that
say, you Allah, we hear and we obey,
You Rasool Allah. Your work, we hear and
we obey, we'll do it, and they'll receive
the reward as well.
But this is all tied into what the
Nabi
is being khatumun nabiyeen.
Right? That that that we're not gonna wait,
we cannot, we're not supposed to wait for
a Nabi to do all these other things.
That's our job. He left the instructions for
us, and that's our job to do all
of those the rest of those things. Of
course, if someone says after the Nabi,
you know, until then, you know, the work
is the work is the work of the
Nabi Sallallahu Alaihi. So there's a lot of
other stuff. This is a very deep concept
in the prophet
we
don't we're not gonna get through all of
it. We don't have time to get through
it, but that's something I just wanted
to introduce the idea that maybe there's more
link to it than
than than, than first meets the eye.
And so Allah
made him the last of the messengers
as a bringer of glad tidings and as
a warner and as a caller to Allah
by his leave and as a blazing lamp.
Meaning a light that gives people guidance.
And he sent down upon him
his book full of wisdom.
And he made clear through him
his his upright deen.
And he guided through him
to the
uh-uh
to the straight path.
And that the day of judgment or the
last hour
is coming. In it, there is no doubt.
And this is an another pillar of pillar
of of iman is what is that this
whole material world is gonna end one day.
Right?
And this is something who was a you
were there at the talk at the Rockford
University yesterday. Yesterday. We talked about this. Right?
Right? That that we believe Allah
always existed,
and he exists now, and he will always
exist.
And there's nothing else that has that
quality.
So you see that that people who don't
believe in god, generally,
they believe in what? They believe in in
the
material existence of the universe that it was
forever.
So you, you know, they believe in things
like, why is the theory of evolution such
a big deal? Right? The theory of evolution
that has to do with what the natural
assortment, sorry, natural selection and independent assortment of
genes.
That really doesn't I don't think it's a
religious concept. It's like something that you can
observe in the lab and it seems to
be by and large true. It's not really,
you know, theory of evolution doesn't mean man
descended from apes. It means these two things,
and then someone can extrapolate from it that
maybe through this process, man extended from apes.
But we say, okay. Fine. The theory of
evolutions is not our religion. We don't believe
it or disbelieve it because it's not a
matter of iman. It's just a matter of
observing things around us. So it's okay to
think that it okay. This was this seems
to explain a lot of things. It may
be true.
And, if we find something else which is
a better explanation,
then we can accept that also.
We don't believe in it, and it's true
so much that, like, if someone brings us
data to the contrary, we would be like,
oh, this is nonsense. I believe it as
iman. But also we don't disbelieve in it
in the point that this is impossible. It
could never happen. Right?
Everything that the the the the kitab and
sunnah don't tell us explicitly, then it's like
that. If it makes sense to you, you
can believe it, you know, but you don't
believe it so much that you
take it as a Deen. And then if
it doesn't make sense, you don't have to
believe it, but you can't just believe it
so much that it's your Deen to disbelieve
it. Right?
So we say, okay, this may be true.
It seems to explain a lot of things
out there.
As far as man descending from apes, we
know that's not true.
Why? Because the nasa of the Quran tells
us that Allah created
Islam directly in its in a in a
way that's
different than the way he created other life
forms. And if a person needs proof
that mankind is different than other life forms,
they're not like the brightest
bulb in the set.
Because what other,
you know, life forms build masajid and, like,
you know, nuclear weapons and, like, do wonderful
things like giving charity and learning how to
communicate with different animals and which, you know,
which which other life form does things as
good or as evil as human beings do.
Right? They say dolphins and whatever their brains
have certain capacities that are greater than people,
but you don't see dolphin, you know,
you know, doing what people do. Right? Flipper,
you can teach him sign language.
You know? But, like, he cannot teach it
to the other dolphins. He doesn't really care.
Flipper is not gonna build a building.
Flipper is not gonna, like, you know,
calculate to you the speed of light, you
know, to within 10 significant figures. Flipper is
not doesn't know how to do it and
doesn't really care. Right? Insan is the only
one in the creation of Allah Ta'ala that
has that, you know, that has that ability.
There's so many unique things about Insan that
I think it's reasonable for a person to
accept the fact that this may be an
exception to the rule.
Rules almost every rule has exceptions.
Almost every rule has exceptions. The only rule
we believe has no exception is
After that, almost every rule, even rules of
the Sharia have exception. Even laws of physics
have exceptions. Right? They say the fastest the
fastest speed is the speed of light. It's
like the speed limit of the universe. But
things, you know, you'll see like in a
fiber optic cable, you'll see things like phenomena
like barrier barrier tunneling. Right? That happens in
lasers that a laser will disappear in one
place, and it will appear instantaneously in another
place. Obviously, over very small
over very small,
distances.
So it's like, whoop de doo. What's you
know, that's a big deal. How does that
help me? But I'm just saying the rule
has an exception, doesn't it? Even the rules
of the physical universe have exceptions.
Right? And so it's not Farfetch to believe
that the rule can be correct or the
rule can be reasonable and it may have
an exception. That's not that big of a
deal. I mean, this whole issue of why
Muslims have such a big problem with the
theory of evolution,
in my opinion is
because of the hadith of the prophet sallallahu
alaihi wa sallam that you will follow the
people who came before
you. Hands breath for hands breath until if
they went into a lizard hole, you'll go
into the lizard hole behind them just because
they did. And so the Christians and Jews
have a problem with the theory of evolution
for a very different reason.
Why? Because their their,
Torah
tells them that or their version of the
Torah that they have, which is there's it's
it's it's corrupted.
It tells them that the universe is 5000
years old.
Okay? Evolution is not gonna happen from 1
species to the other. You're not gonna go
from being tyrannosaurus rex to being, you know,
a bald eagle in 5000 years. It doesn't
work that way. Right? The the the geological
time scales involved in in something like that
happening are are very long. And I'm not
saying that evolution and maybe someone say, oh,
well, my research says that. Okay. That's fine.
You can have your opinion. I'm just saying
the point is that what I'm saying is
that the reason they can't believe it has
nothing to do with the data.
The reason they can't believe it is what?
It's because 5000 years,
it does it cannot happen in 5000 years.
And so the theory of evolution will prove
that their book is fallible,
which is their problem. It's not our problem.
Where does it say in the Quran how
old the world is?
It doesn't say anywhere.
It doesn't say anywhere.
And so that's their problem, that's not our
problem, right? We're saying, hey. Independent assortment of
genes and natural selection sounds good to me.
But why is it that atheists
make such a field day about it? He
said, oh, look. Theory of evolution. Therefore, god
doesn't need to exist. Why? Because it offers
them the ability to explain how the world
can work on its own without the need
for the intervention of an external source.
We say what? We say that that's what
it looks like to you. Allah Ta'ala is
creating and recreating
the universe in every instant. It looks like
it's operating on its own, but it's not.
But the proof that we have is what?
Even if you go far enough back in
in in time, 15,000,000,000 years ago, everything comes
to a single point before which is nothing.
Which means what? This some intervention happens somewhere.
Right? Some inter intervention happens somewhere. And if
you have to admit the intervention in one
place, you may as well inter admit it
in all places because your complete theory has
been debunked. It's been garbage. It's been,
it's been trounced. But coming back to what
we're talking about, the reason that's necessary for
us to believe in it, is
because
we believe some external intervention happened to make
the you the physical universe, that external intervention
came from Allah.
That's our definition of Allah ta'ala is the
the one who intervenes in this whole thing.
Right? One of his names
is, Al Khaleq. Right? The one
who He created something from nothing,
brand new from nothing. Right?
So this is part of our thing is
that the universe has a
beginning, and this is also part of it
that it has an end because
these are 2
attributes of Allah that existing forever in the
past and existing forever in the future. These
are attributes of Allah Subhanahu Wa Ta'ala.
And so when we say that the universe
has a beginning and the universe has an
end, we're saying that because the atheist, they
always will try to look for a an
explanation of how the universe can exist without
the need of outside intervention.
And if you look at Eastern religion, Hinduism,
right,
much of Buddhism, much of Jainism, or Jainism
itself, it's actually explicitly an atheistic religion, atheistic
philosophy.
They either believe that gods don't exist. God,
it doesn't exist and gods don't exist. Or
if they exist,
they are, a a sideshow. They're not the
ultimate reality.
Right? The ultimate reality is that the world
functions in cycles. You die, you're reborn, you
die, you're reborn, the world is created, the
world is destroyed, you have these cosmic ages
that you just cycle through again and again
and again. See, you don't need Allah ta'ala.
You don't need Allah ta'ala because everything is
a cycle. And there's a new
kind of neo eastern philosophy, which is what?
Right? Scientists say that, oh, the big bang
happened. You say Allah made it happen. No.
No. No. This must be also some sort
of cycle that happens. That the universe,
expands and then it contracts and then it
cooks for a while and it expands again.
And we say, where is your if you're
a scientist, where is your empirical evidence?
Where is your evidence based on observation?
It's not there.
This is
your
My makes more sense. Why? Because there's nothing
in the world of causes and effects that
happens on its own. Right? When you divide
by 0, right, you're invoking,
invoking an argument
called
infinite regress
that,
you know, when someone asks you,
you know, how how you know,
something simple.
Like, how did how did the Masjid come
here? Because someone built it. Where did that
person come from? That person came from this
place, and you just keep, you know, they
ask, where did that come from? Where did
that come from? Where did that come from?
You just keep giving an infinite set of
answers. The the the the chain of of
cause and effect doesn't stop somewhere. Right? This
is a fallacy in logic. It's just like
if you tell the computer divide by 0,
what will happen? It will make a number
so big that it will overwhelm the computer.
Right? It will be basically make a number
that's like infinity but not even properly infinity.
Right? And so it overwhelms the computer. You're
short circuiting. It's a illogical operation.
Right? So when we say that that that
that we believe in Allah ta'ala,
Allah is the one who always existed. Right?
This world didn't always exist. Right? Atheist ascribed
the
the the the properties and the the attributes
of of Allah.
They uh-uh the the existing forever in the
past and existing forever in the future. They
ascribe those property to material things.
Right? That's why they love money so much
because it's their god. That's why they love
pleasure and enjoyment so much because it's their
god. That's why and that's why Muslim, you
know, a person who's in touch and connected
with their,
they know that this is all something that
was nothing and it's gonna become nothing. The
only thing that lasts forever is Allah Subhanahu
Wa Ta'ala. Right?
Everything
on the face of the earth is going
to
perish. And the only thing that will remain
is what? The countenance of your lord. Possess
it of of majesty and of of of
generosity.
That's it. Allah to Allah is the only
one. So your connection, you'll make it with
Allah
because Allah is Allah's stuff is not Allah.
What a horrible Allah to have in stuff.
What a horrible ilaha. What a horrible God
to have in stuff. Stuff is horrible. You
make dua do it. It doesn't answer you.
You have to take care of it all
the time. Otherwise, it'll break down and, you
know, even if you got the most, like,
wonderfulest Ferrari, newest
BMW,
Mercedes, awesomest car, next year, there's gonna be
even better one, and it's gonna look like
a piece of garbage too anyway. What a
horrible
master to serve. Right? And so that's why
in so many ways, right, so many ways,
the belief in God makes so much more
sense than,
the belief in the universe. And, obviously, then
when it leaves the matter, it leaves the
mind and it goes into the heart, you
only find the,
you only find the the the, what you
call the
the the,
the yeah. The the the the
the the peace and tranquility with Allah. There's
nobody who bought a new car and then
for the rest of their life felt peace
in their heart. It doesn't work that way.
It might work that way for certain people,
but usually, those are, like literally, you can
diagnose them with mental illnesses. It doesn't work
that way for regular and, like, sane people.
You know?
It happens with insane people. 1 of the,
you may know him. He told me a
strange story about a interior decorator
who was a master interior decorator
and finally saved up money to build his
own house. And so he bought the wood
from here and the the the tiles from
Italy and this from here and there. He
was gonna make the most perfect house in
the world. It's a true story. Like, I've
seen the house before and everything. Right? And,
you know, and he he,
what you call the the wood was from
a different climate, and so he didn't want
it to go bad. So he put installed
a humidifier in the house to keep the
humidity right so that the wood doesn't go
wrong. And he kept working on it, working
on it, working on it to the point
where he's not giving any time to his
wife or kids anymore.
Right? And so his wife stopped talking to
him. His kids stopped talking to him. His
wife divorces him, sues him, takes everything he
has. And he's almost done with the house,
but he now has to sell it because
he has to pay her.
So one of the one of the masha'ikh,
this
is a true story, he lives in
the house right now. He met the guy
and, he said that him and his wife
walked in the house and his wife has
a very sharp eye. She like in 5
minutes said this house is way too cheap
for what it is.
And and and the house was incomplete.
But she said to her husband, no. You
have to buy it. We'll complete it ourselves
because you're not gonna find a house of
this quality anywhere else for except for, like,
4 times, 5 times the price. You know?
And so that man was such a slave
to the house. You know what he said
after they bought it? And he lost his
family. He lost his job. He lost everything.
He said, listen. Listen.
I have all most of the materials to
complete the house. I already have them.
And,
some of them just buy them. I I
need to complete the house for you.
Right? He completed the house for him.
And like it's like, okay, cool for the
sheikh. Gets like this awesome house for really
cheap, but, like, how sad for the person?
Right? The person is obviously ill. He's not
well. Someone who do something like that. Common
sense dictates is not worth it, but
but that's what that's what this is like
in action. Right? You say, oh. You should
You should You should story before you sell
it. Before you sell it. If I had
known, I wouldn't have tell you I'd bought
it myself.
So, yeah, that's I mean, that's I mean,
that's real that's practical. That's like
a very practical Akida. You know, people think
like, oh, I'm not gonna go to Akida
class. I already know the prophet was the
last prophet and I don't know, you know,
the is gonna happen. But that's like Masha'Allah.
That's really I mean, those things if you
start reflecting over them deeply, you'll see them
left and right everywhere in your life. Inshallah,
Allah Subhanahu wa ta'ala give us