Hamzah Wald Maqbul – 20150401 Fiqh Class.mp4
AI: Summary ©
The speakers discuss the concept of "IT" in Arabic, meaning a time period or a period, and emphasize the importance of avoiding regret and not being caught in a situation where someone refuses to admit their crimes. They also discuss the importance of forgiveness and the need for people to be forgiven in the first place. Additionally, they suggest acknowledging past crimes and receiving punishment in order to go on with one's life, starting with the first answer, which is the first part of the transcript.
AI: Summary ©
The is what
it's
the the word mean in modern Arabic, it
means hour,
but it mean Arabic, it means just a
a small portion of time. Right? An hour,
I guess, could be a long amount of
time or could be a short amount of
time. Could Could be a short amount of
time if you're, like, measuring sleep
for an entire day. Could be a long
amount of time if, like, you know, I
don't know. You're being tortured
with. But, it really
linguistically, it just means a a portion of
time. Doesn't necessarily mean an hour. It means
a shorter measure of time.
That the last hour is coming, and there's
no doubt about it.
This is part of our,
and it has to be this way. Why?
Because
everything other than Allah,
there's going to be a definitive demonstration of
it not having not being Allah.
And so we said that materialism is the
worship of material things. It's for that reason
all material things must be at some point
terminated
and shown not to be, not to have
any not to have any,
eternal life.
Promises that he will destroy this entire
material world, and that includes you and it
includes me as well.
So the body is
the material part of who you are and
who I am.
Now
the body is
important.
When a person is resurrected on the day
of judgment, they will be resurrected physically.
And when they enter into Jannah or enter
to jahannam
they will be entered into it physically.
And,
the spirit, the
has a connection with the body,
in a way that's that's meaningful.
It's not just like a person riding a
donkey.
There is something more than that. You know?
Even though Sheikh Hasham reward
him, he gave that that analogy in order
to explain what
what which one is more important than the
other.
The spirit is much more important than the
body. The body, just the body itself, it's
there. You can go like Walt Disney
and stick it in a freezer and keep
it and visit it and what but it's
creepy. It's gross. There's no benefit in it.
Right?
But that doesn't mean that the body is
not important to the spirit. When the body
and the spirit are separated from one another,
the spirit doesn't feel whole again until it's
with the body.
So it has its own. It can survive
on its own, but there is a type
of yearning that the spirit has for the
body.
This is why a person, when they enter
into Jannah, they'll enter with the body. The
body is not just a donkey. Right?
Because if it was just the donkey, then
you wouldn't enter into the Masjid with it.
You wouldn't enter in with with it into
the divine presence. When a person
enters into Jannah and they behold
the Allah
This is part of the part of the
atida of the believers, and it's mentioned in
the Quran so many times that one of
the gifts of Jannah and the greatest gift
of Jannah is that you can see Allah
that there won't be any interpreter or any
barrier between you and him.
So Sahaba and whom said, yeah, Rasoolah, won't
there be crowding if everyone wants to see
Allah?
And And then Nabi
says, no, everyone will be able to see
him like everyone is able to see the
full moon.
Meaning there won't be crowding. You'll be able
to interact with him in such a way
that
you and him, there'll be no barrier between
you and him.
How that happens, what that even means
is is not completely understood.
Come in, inshallah. Come in. Have a seat.
Grab a chair.
See, there's other kids too. Go and have
a seat.
So there's,
no,
you know, so there there there is something
there to the body. Right? But the body
will be destroyed before Yom Kiyama.
The body will be destroyed before your and
then you'll be resurrected. This is one of
the things the halakat
that,
that there's a halakat after yesterday
in which the,
Sheikh Abdul Hay.
Your little ones are are looking for you,
I think.
There.
So,
Muhammad.
Right? He's the one who,
who who who created a Surat al Rum.
He's the one who created you from nothing,
and He's the one who will
renew your creation. He'll do your creation a
second time.
Right? It should be easier. This is a
logical argument that Allah is bringing in the
Quran.
That what's more difficult, to create something from
nothing or to create something that's already been
made?
Well, it's the reason why is it easier
to make something again that's already been made.
It's the same reason that the
knockoff Gucci bag is
far cheaper than the real Gucci bag.
Because if the knockoff could be made first,
then it would have been the real one,
and they would have been making the money.
Right? So the fact that Allah Ta'a already
created you before
is a proof that your resurrection is not
really a big deal.
The fact that you were made in the
1st place means that it's very possible to
make you. And the fact that that that
that you've already been made means that the
resurrection that people are like, oh, you know,
You know? The of are like
are are are are,
you know, bulking at the prospect that a
person would be resurrected.
Well, Allah Ta'ala is bringing logical proof that
what? The fact that you were made in
the first place, that was the more difficult
part, and it's already done. There's empirical proof.
There's empirical evidence that that's even possible.
Right? So to be made again, you shouldn't
really, like, you know, have so much incredulity
about it.
But the last hour is coming. Right? And
it's a a a a a 3 blows
in the trumpet. Right? The the the the
there's an angel that Allah has
has has
entrusted
with blowing the trumpet, heralding the end of
the world. The first blow of the trumpet
is what will put the
material world into its death throes.
We'll put the material world into its death
throes. And so you'll see the the literally,
the the surface of the earth breaking apart
and tremoring
and and and becoming like, what's described as
an earthquake.
Right? Oh, oh, mankind,
fear your lord, for indeed the zalzalah, the
earthquake of the
last hour is something great. It's not a
small matter. It's an enormous matter.
And it's also,
been
described as a Rajifa, which is another shaking
or tremor. Right?
Allah subhanahu wa ta'ala says, right?
Allah Muhammad
Islam Muhammad.
We're gonna read backwards. That's the difficult part,
not for
yeah. I I know the I after and
you can the I before. Right?
On that day, right, on that day, the,
the the the the the tremors will quake.
And then they will follow it, another tremor,
another quake.
Right?
Radif, mutaradif.
Right? When 2 people are ridf on the
same animal, it means that that
that that that one person is riding behind
the same another person on the same beast.
Right? And so that's the haqqiqi meaning. That's
the literal meaning
of that root. Right? The meaning is what?
Like
is a word for synonym in Arabic. Right?
Meaning just like
radif is 2 people riding
on the same animal, mutaradif is 2 meanings
or 2 words riding on the same meaning
or 2 meanings, sorry, riding on the same
word.
Right?
So that's.
There'll be another one similar to it that
comes right after it. Right? So we say
there'd be 3 blows of the trumpet. 1
will put the earth into his death throes
and people will freak out at that time.
That's the time where parents will leave their
children, where husbands and wives will leave each
other, where brothers will leave each other. People
will go to the people that they they
thought they could trust for help and those
people will not give them any help and
will not be interested in helping them at
all. Everyone will be looking for themselves. Why?
Because that's just how how how scary it's
gonna be. It's how scary everyone is going
to be just thinking, how am I gonna
get out of this? How am I gonna
get out of this? This will happen for
some time, then the trumpet will be blown
again, and it will destroy the entire world.
Everyone is going to,
who who's in the heavens and the earth,
not just in earth where we are right
now. This includes the angels. This includes
this includes,
whatever other life form Allah created. And a
person shouldn't think that, what?
A person shouldn't think that,
we're the only ones out here.
There's insan, there's jinn, there's angels.
There's all kinds of other stuff only in
the knowledge of Allah
Literally, it comes in the Athar saying, Abdullah
bin Abbas
who is a companion of the prophet
right, the authority with regards to the tafsir
of the Quran. He's one of the of
the Sahaba, one of the Muftis of the
Sahaba, one of the great ulema of the
He literally talked about other planets, other dimensions,
other worlds in which they have
different, you know, races of people living there
and they're Allah sent prophets to them. And
he said that about our Nabi Salamis, he's
the Khatmul
Nabi'een. He's right. We talked about Khatmul Abu'ai,
like, last week. Right? He is the last
of the for all of them.
And he's the greatest of
the
for all of them. Everything will end. When
the trumpet is blown, everything will end. Everyone
will be gone. And then the 3rd blowing
of the trumpet is what?
Is the resurrection.
Right? So Allah Ta'ala will give life to
Israfila again and that Israfila will blow the
the trumpet again a third time and it
will resurrect everybody.
And when we say resurrection, it's a physical
resurrection.
There are a number of we hadiths,
and Athar in which the physical resurrection is
described. If it happens through that mechanism or
through a different one, in which it's described
that, that there is a part there is
a part of,
of the body that is in the tailbone.
It's something that cannot be destroyed by fire
or by by by extreme conditions.
And from it,
Allah will immerse it in in in in
in in water or in some some sort
of some sort of material or fluid
from which it will cause the person to
grow again.
If this is this is the the way
of describing some fragment of DNA of the
human being from which they're going to, the
body will be physically cloned again or if
it's some other thing or if the the
hadith is and it's completely wrong and Allah
will create everything from nothing like he did.
He Allah, every option is available in front
of him at any rate. But the fact
that even we live in an age where
we know how to do that. I mean,
literally, you they've, like, cloned sheep and things
like that. There's nothing stopping them from cloning
a human being other than just doing it.
I'm sure there are probably creepy and weird
agencies and organizations that have probably done it
by now already, and they haven't even told
us. It's not really difficult for us to
understand how that's gonna happen. Right? In the
world of causes and effects. And Allah ta'ala
has at his disposal that world, and he
also has
the the the the the sifa of his
that he can create something from from nothing.
That's all all at his disposal, but somehow
or another, people will be physically resurrected from
the place that they die.
This is an interesting and important, I guess,
discussion to,
to,
to have, I guess, before we move on,
and it has to do with whenever a
person's body is mentioned in the,
in in the Athar,
and when a person's grave is mentioned in
the Athar, what does that mean?
What does that mean?
In a physical sense, a grave is like
where you bury a person. Right?
And the body of a person,
you know, they they have kind of more
conventional meanings. But for,
the purpose of for
the purpose of,
a person's grave
is where the body finally comes to rest
even if it's scattered over a large geographical
area,
even if the body has been
destroyed and burned and
everything done to it, it's been vaporized and
spread whatever, and someone took a head. You
know, in the old days, what they would
do as a Ibra, if somebody was like
a rebel against the government, they'd
draw and corner them, and they'd send the
head to 1 city, and they'd send the
arm to 1 city, and they'd send the
leg to another city to say, oh, see.
Don't mess with us. Even if someone's vaporized
and they send 1,
the head to you know, and throw it
into the sun and the arm and throw
it into a different, you know, send it
to Jupiter and, you know, send the other
one through a black hole to god knows
the other side of the galaxy or universe
or whatever else, you know, wherever it ends
up or doesn't end up and being crunched
into nothing and spewed out at the 2
poles of the black hole as pure energy
or god knows whatever happens, if that happens
or if black holes even exist or not.
But whatever whatever that is, wherever that is,
for the purposes of,
whenever
whatever it is reaches its final state of
rest.
Right? That's what the grave is. Okay? We
perceive that. We may perceive that as being
very wide and scattered
in this alam,
in this universe that we're in. But when
a person dies, they enter into another alam,
into another universe or another reality which is
referred to as al barzakh, the barrier,
which is physically low it's physically located in
the same area as this world that we
live in right now, but it has the
the natural laws of the akhira.
Right? It has the natural laws of the
akhira. So it will seem to us that
the body is scattered over such a long,
huge geographical area and distance and over different
circumstances and vaporized and burned and all of
this other stuff. But in that in that
alum, it will be intuitive how it's still
all one.
So when you hear these,
you hear these athar about the angels will
come and reward a person or angels will
come and torture a person. Someone might think,
well, if my body is vaporized and spread
throughout the galaxy or throughout the universe, then
how am I gonna be tortured? Well, over
there, it will be still 1. Something can
happen to it. Or how am I gonna
be rewarded? Something can still happen to it
like that. This comes in the athars, the
sahi hadith of the prophet
that there once was a man who
told his children
that that,
why you know what? When I die,
I want you to burn my body and
scatter the ashes as far and wide. Just
take them everywhere and scatter them as far
and wide as you can,
so so as to not be able to,
you know you know, so as to basically
be lost and completely, like, drowned out and
and just lost in the creation. And so
will even
resurrect that person, bring that person to life.
And then he'll be asked, why did you
do that?
He said that he said that I did
it because I was afraid of meeting you.
Because I was afraid of meeting because of
my fear of you that you would resurrect
me and then I'd have to come face
to face with my sins.
And Allah Ta'ala will forgive him because of
that,
because of his fear that he had his
consciousness that he had of Allah
Allah will forgive him for that
because he he he showed so much fear
of Allah
But at any rate, the point is despite
the fact that, this is one of those
don't try this at home thing. If you
and I did it, you will be punished.
Okay? Sharia forbids us from doing things like
that. But,
you know, this is one of those things,
okay, don't try it at home. The point
of it is not is exactly that, that
it doesn't make a difference.
You're still you know, to Allah, it's
it's all gonna be it's all the same.
So that's important to remember. But at any
rate, so when this 3rd trumpet is born,
the saa'a, the the the the the the
the, the the hour, of judgment will have
arrived. Now one of the one of the
names of the also is a.
It's the last day. The reason it's called
the last day is for a number a
number of reasons. One of which, not the
least of which, is that afterward, there's no
night.
Afterward, there's no night after that. It's comes
the that there's no night in Jannah,
that there's no sun in Jannah. There's just
light.
If there were sun, it would burn a
person and cause them grief and whatnot, but
it's just light. There's no nighttime after it.
Signaling a shift in
a shift in how things are, that things
will leave this,
you know,
condition that we're accustomed to in which things
work cyclically.
And they will enter a kind of a
final state where everything comes to rest where
it belongs.
We talked about that.
Sorry.
So he says again
how how Allah created him and created
human beings in the first place. That's how
they'll they'll come back on the day of
judgment.
That Allah,
Allah most
glorious is He,
has
multiplied for his believing slaves
their rewards.
Right? So this is the the
the text of the Quran says that
every good deed
will,
be rewarded
up to or from 10 times its worth
all the way until 700.
Okay? All the way to 700.
And
so that means when a person gives $1
in
in, Allah will write for them for him
at least $10 for of reward. A person
reads 1 salah, will write for them, at
least 10 salah's worth of reward,
at the bare minimum.
Right? And
if a person makes a good intention and
they're not able to carry it out, they'll
get rewarded
for what they intended, meaning that deed that
they didn't do. If a person has the
of doing a good deed, they'll get the
bare minimum of 10 times the worth all
the way to 700 and even beyond that.
And it comes in the hadith, the Sahih
hadith of the prophet sallallahu alaihi wa sallam.
Right? That the son of Adam will be
rewarded. It's a hadith kudsi that the son
of Adam will be rewarded for every
deed of his,
from 10 times all the way to 700
times the the worth of that deed,
except for for what?
Except for for fasting.
Then he says that he suffer for fasting.
Why?
Because fasting is for me.
And what does that mean fasting is for
me?
Right? Every deed that you do for Allah
you do for him. But when he says
fasting is for me, what he means by
that is that that that just like we
say that the Kaaba is the house of
Allah
When we say house of Allah, we don't
mean Allah lives there
Rather, it's a house that has special connection
with Allah
So when Allah says that fasting is for
me, right, we mean that fasting is something
that has a special connection to Allah
And that comes back to what? It comes
back to sincerity.
It comes back to sincerity.
That fasting is
so. Fasting is something you could do the
whole day. Nobody would even know you're fasting.
People can see that you're praying.
Right?
But fasting is one of those things that
really the difference between someone who's fasting and
someone who's not fasting is not entirely intuitive
to somebody unless someone tells you or whatever.
Right?
And furthermore, behind that, it comes in the
hadith of the prophet sallallahu
alaihi
wa
sallam, That siam is, that fasting is half
of Right?
And so you see that even in the
book of Allah ta'ala, right? Someone says, well,
this hadith is daif, I don't accept it.
Okay. Well, I don't use daif, but even
if you were to say that, right? Allah
says in his book,
Right? The the people of patience will be
given
their reward. Their reward will be fulfilled to
them. How Bidayi Hisab without any accounting,
meaning with no numbers involved, no reckoning involved.
Right? So
the idea is this is Imam Khurtubi, one
of the great mufasilin of the Quran.
It's such an amazing book. Like, I don't
know how to say how amazing of a
book it is except for I beg Du'a
that Allah
give all of us the opportunity to learn
classical Arabic and to be able to read
it. Because when you see, like,
what's there,
it'll blow your mind, just the depth of
analysis and and what what comes out of
it, how consistent rationally consistent everything
is. So says that that that this when
Allah says that things are rewarded from 10
times to 700 times, the number 700 is
not a cap.
Rather, it's a metaphor for a very high
number.
It's a metaphor for a very high number,
and the reason it's used is what? It
means infinity. Like, if Allah will give you
700 times the reward, then why wouldn't he
give you even more than that? You know?
And so the benchmark
of the benchmark of how much reward you
receive for an act,
right, it it we can have a medium
tier of what it devolves to and a
basic tier of what it devolves to. The
meeting medium tier of what it devolves to
is described by and his
as
a a a a a farmer
who does who's using his crop. Right?
So the crop that a farmer will produce
is dependent on 3 things.
It's dependent on
the seed,
it's dependent on the land, and is dependent
on the on the skill of of the
farmer. Okay? You know, some farmers are like
that. Right? Our Punjabi forefathers,
when they immigrated, they brought them to California,
in at the turn of the the the
20th century
because the Central Valley of California, its land
is very similar to, to, Punjab.
And they, they wouldn't they didn't give they
didn't allow them to bring their families.
They just allowed them to come and work
themselves. So oftentimes, they would end up marrying,
local Mexican people. And so what happens is
that you'll have that. You'll have, like and
look up in the phone book. They'll be
like, Cesar Mohammed and things like that and
whatever, you know, Julio Khan and things like
that in the in the phone book. You
know? And some of them are Muslims and
some of them are not Muslims and some
of them, you know, their family left Islam
and then the people made dua to them
and they came back or whatever. But they
were there. They said that those people were
Hathaq, that those people were such good farmers.
They could taste the soil, and they could
tell what what crop will grow here well.
Right? Punjab feeds, like, the whole Indian subcontinent
and Afghanistan and much of Central Asia.
Right?
And so just like that, California feeds the
entire America.
People should make a stiff eye for their
sins in this country because California is going
through a drought. There are many crops that
we're not gonna be able to find easily
afterward. And it's a very serious matter. I
don't think people take it seriously. It rained
last year three times.
Right? One was during the during the the
the first majlis that we had in the
Masjidah.
The second was when the when we had
the the the the Islahi retreat
up in the mountains, and the third one
was when Imam Tahir had
they went out in hand prayer for rain,
and they prayed that afternoon. I'm sorry. Rain
that afternoon. And everybody in the news every
in the news, in the comments when it
was covered in the news, all the haters
were like, oh, you're the crazy Muzzies. They
just planned it with the weather report and
blah blah. The weather report was bone dry.
The weather report was bone dry for for
the rest of the week. And you get
you mean, the people have pictures of that,
proof of that. They were laughing at the
slovens to spa before the before the Before
they did it, they say you,
you and your imaginary friend is gonna bring
rain. Who's friend is imaginary now? So
anyway, so that's what it is. Says what?
It's 3 things. Right? The the yield of
of a crop is three things. It's the
quality of the seed, meaning it's the seed
from a good strain. Right? Because some certain
crops are drought resistant, certain crops are crops
are are temperature cold resistant, certain crops are
very sensitive. They die, you know, at the
slightest suboptimal condition. Right? So one is the
seed, the second is the,
the land, and the third is the skill
of the farmer. And so he says that
just like that, your reward that you receive,
bare minimum, you'll get 10 times what you
do.
The metaphor of the seed is
what you're giving from.
Meaning, is your risk and is
your earning and livelihood halal?
The more halal your livelihood is, right, the
better the seed is, the more resistant it
will be to the turbulence of
ahuwal, of things that happen, good or bad.
Right? So there's halal in the sense like,
okay. I work for a living. I have
a job. You know?
I work for the government. Right?
Okay. Well, the government takes some taxes unjustly.
Okay? But still, we'll say that a person
who has a job with the government, you
know, that that as long as you're not
doing the haram in your specific job, you
can assume that the money that you're getting
paid is from the
the the halal part of the government's income
and not from the haram. But there's still
some taint in it.
Right? It's not Haram. Legally, we can't blame
a person for doing that according to most
of the at least, but there's still some
taint in it. There's a type of halal.
There are certain people who have done that.
They they
they grow their own crops,
and they eat from it. Unless you think
this is a joke, right, you guys are
benefiting from that as well.
Not just indirectly meaning the salaf from directly
as well. We're all benefiting from it.
The Madrasa I studied in,
they had it was halfway between and Lahore.
They had a 8,
what you call 8,
land. Right? I think a is like
no. Not It's
8 acres, but the acre system in the
the what they what they call an acre
in Punjab is bigger than the acre in
America because an acre is 8 murabas and
murabas is, like, whatever, 16 marlas. They have,
like, a traditional
desi system of, like, measuring land. Right? So
it's something like, I would say, around 10
or 12 acres of land that they have,
the of which is all on 1 acre.
The rest of it, they gave it to
sharecroppers,
to grow wheat in it. And guess what
we used to eat every day? We used
to eat the roti from those fields.
Right? We used to eat the bread made
from those fields. The ulama still have
concern about these things. Just because you and
me don't have concern about these things,
doesn't mean that there aren't Allah doesn't have
his that are in this world that still
have concern from these things. And I have
no doubt that it's from the of the
halal of that that that bread. Whatever good
I have, it's from things like that,
and we're benefiting from it. Imagine that. They
financed. I studied for free. Right? So we're
a masjid We have enough people
Enough people
in one to probably start a venture capital
fund
Really? We should thank Allah for it. There's
nothing shame shameful in it. Right? But those
people from their efforts and from their
sacrifices were benefiting. They subsidized. Right? Otherwise,
you know, who's gonna have the, you know,
who's gonna be the imam over here. Right?
Your previous imam studied in Madinah. The the
sacrifices of the Madani people are greater than
just,
growing, wheat in, in a in a in
a field. So we don't need need to
even, you know, that's not even so that's
like a no brainer. That's something that doesn't
even require discussion.
But this is something it's even there to
this day, there are people like that. Right?
That think like that. So there's halal and
then there's more halal. There's a line after
which we say, okay. We don't blame a
person legally for
for for for making things more halal than
what it was, but trust me there's benefit
in it. The sky is the limit and
there's benefit in it. The more halal, you
know, your livelihood, the stronger that seed and
more resistant to turmoil it will be. And
then there's the land, which is what you
spend your good deeds on.
So there's a good deed, which is what?
Which is
you're saving a dying child from starvation.
And then there's a good deed which is
like, you know, doing elective surgery on a
puppy
That's a stray puppy, you know. You'll still
receive reward for that. There's a hadith of
the prophet sallallahu alaihi wa sallam.
Anything that that that's alive. If you do
something good for it, there's a sadaqa in
it. Right? And the corollary of that is
if you abuse any living thing, there's a
sin in it as well. Right?
But the land that you you know, certain
soils are good for planting certain things, certain
soils are nutrient rich. Certain soils are nutrient.
Certain soils soils you'll put your seed in
and the seed will die. Nothing will happen.
Or at least you have the nia. You're
rewarded for your nia. Right?
But, you know, it's like,
anyway, I don't wanna go there. But
the soil is what you invest your good
deeds in. Right? So if you give $1
to save the life of a of a
a a pious child from a or a
pious a pious young person from a pious
family, and that pious child, you know, grows
up to become Imam Noemi, then maybe your
$1 will receive more reward than, you know,
the the lifetimes and fortunes of kings.
Why? Because you invested it in a good
you put your seed the seed in a
good in a good land. Right? So the
first is the seed, which is what? The
livelihood and the income by
through the means of which you did your
good deed. The second is the field
that you planted the the seed in, which
is what? What the object of your good
deed is.
Is it yourself?
Is it your community? Is it the Muslims?
Is it the animals? Is it the earth?
Is it what is it?
Right? And then the third is what? The
the skill your skill as a farmer.
Right? And the the that that's a,
metaphor for
how much
and piety a person has.
Right? Your your skill in taqwa and piety.
Because if you're a pious person, you'll do
it in the in the most efficient way
possible the most efficient way possible.
Right? You could pay your zakat any day
in the year.
But if you see the flash of the
flash of light,
you know, spiritual light, you know, And, the
imam is done with Sa'atul Taraweeh.
And you're like, this is it. And you
get your zakat out and you pay on
Laylatul Qadr because you're like some super spiritually
intuned person who knows the signs and has
felt them, and then you go and pay
your zakat that night, then you're, you know,
like, you're that's it. You just rob the
bank in terms of.
Why? Because of because of because of your
knowledge. Right? So that that the skill of
the farmer is a metaphor
middle level tier of understanding this. The most
basic tier the most basic tier of understanding
this concept is what? Is that the more
sincerity with which a person does something,
the more reward they'll receive. It's all all
comes down
Right? If you fear Allah, Allah will teach
you. Right? But the the most basic unit
and most powerful unit of knowledge is the
fear of Allah
And,
the fear of Allah Ta'ala is what makes
your what makes you only take that that
which is halal. The fear of Allah is
what will make you do what needs to
be done,
with priority.
Right?
And the fear of Allah ta'ala is what
will give you give you, the knowledge you
need. It's all it's all about the and
all about the taqwa.
And, this is,
you know, why? This is this is a
nice theory and a nice story that you
tell,
but people like you tell a lot of
stories.
So where's your daleel?
Right? The Dalil is a hadith of the
prophet
other than what we mentioned from the Quran.
The Dalil of the the prophet is the
hadith of the prophet
in which he said, he said, don't
curse or say anything bad about my companions.
Don't you dare say anything bad about his
companions
Any of us
or even mention them with slight. Why? Because
if one of them were to give a
mud, which is 2 cupped
handfuls of grain,
a mud of grain in sadaqa, it would
be worth more to Allah
than anyone else who came afterward
that gave a mountain of uhud worth of
gold.
Right? Which is enough gold that it would
destabilize the the the world markets of gold.
It would send the gold price plunging. All
these you know, if you gave that much
at one time, it would probably make the
value of gold drop from whatever, you know,
14, $1500
an ounce it is right now to maybe
even half, maybe even less because sometimes these
things, they have these chain reaction effects. Right?
It's a lot of gold. Imagine if someone
said, you Allah, I gave so much gold
in Sadaqa that I destabilized the world market,
prices in gold. Right? There's at least one
man that did it. Right? The Malian king,
he went for Hajj, and he took so
much gold with him. He gave so much
money to the fakkara. I completely, like,
wracked the economy of, like, Egypt for, like,
the next 70 years.
Don't worry, Sharif. They got over it.
There are people who did that. Even that
person cannot,
you know, cannot, you
know you're from Mali. That's cool.
That's pretty cool. That's cool. It's something we're
proud of. Right? There's a Muslim king that
gave that much sadaqa, and his brother discovered
America. And, you know, that's pretty cool. It's
pretty amazing. Right?
But, like,
no.
Even that's not enough.
It's not enough to make you anywhere near
what the Sahaba
and whom works. So don't even don't even
think about don't even go there. Don't let
your mind go there because it's all nonsense.
But, it's it's all it's all it's all
just an illusion.
And this is why this is the Nabi
said, the Zubair bin We
talked about
this,
this expression.
Right? From amongst the the Sahaba on whom
there is those who who,
they they,
fulfilled the period of time that they were
supposed to be in this earth, and from
amongst them, there are those who are just
waiting for the opportunity to do so. Right?
So it comes in the hadith of the
prophet that if you wanna see somebody
someone who fulfilled whatever you're supposed to fulfill
in this world and he's still walking around,
look at Zubair bin Awam.
Right? And the reason is what? Does saying
Zubair bin Awam
he had, on the day of Uhud, he
literally defended the person of the prophet sallallahu
alaihi wasallam with his own body. And so
when he became older after the death of
the prophet sallallahu alaihi wasallam,
once he took his shirt off for some
reason. He was very sensitive. His skin was
very sensitive. The prophet, sallallahu alaihi wasallam, gave
him a dispensation for medical reasons
that while traveling in the heat that he
was allowed to wear silk
because, the heat, he was very sensitive to
it. And,
the silk is a lighter
material that that's more breathable.
And so the heavier cotton and wool shirts
that the Arabs used to wear, he couldn't
he couldn't handle it. It was too much
for him. And so he took his, shirt
off while in travel one time, and the
people saw his his back. It was like,
man, it's like, old man river. The only
thing I could see about that, like, that's
that's even anywhere near it,
is if you look at the the the
the,
what you call the photography from the civil
war era, they photograph the the beating and
whipping that slaves received. Right? So you see
someone's back is all, like,
that's all scar tissue. It's just also, like,
lines and things like that, scar tissue. Well,
I mean, I've you know,
the Zubair bin Awam is, like, it's even
more horrendous than that because they said that
when he took his shirt off, they saw
they saw wounds
or the the the leftovers from wounds that
are so deep that you could stick your
finger in it, and it would be at
the same surface as the rest of his
his skin.
And he sustained all of those hits voluntarily,
strikes from swords,
from spears, from arrows
to defend the person of the Nabi Sallallahu
Alaihi Wasallam.
That's a type of sincerity, you know, you
can pray all day and all night and
even say, 'I'll give my life for the
Prophet
give my life for Islam, for Allah
and love for Allah and shukr for Allah
I'll give everything.' You know? But that complete
unflinching,
unhesitating
sincerity, that was something reserved for those people.
People afterward, you know, every one of us,
right, remember the Hadith of we read we
read in the sath al Jum'ah, right, the
Hadith of, of of Abu Dujana,
Samakiblu
Kharsha that they the the Nabi says, who
will take the sword with his haqqan? Everyone
thought about it for a second. He didn't
even he didn't blink. He just said, I'll
take it. Right? That's who the Sahaba radiAllahu
ta'ala who were. The difference between them and
us,
even if it's just that one second of
thinking about it or flinching.
Right? What do you know about that one
second? The whole universe is filled in that
one second.
That that's how much difference there is between
between us and them.
And so,
that's, you know, that's that's this whole concept
of a person will receive at least 10
times what they do in terms of reward,
from Allah to Allah for every deed.
But that's the bare minimum.
Right? The more love you do it with,
the more sincerity you do it with, the
more skill you do it with, the more
preparation beforehand and and and whatever you do
it with,
it can be it can go go out
in the stratosphere.
And that's why Muslims have always been people
of
quality, not quantity,
right? Oh, the Kufar, this, the Kufar went
to the moon. Good for them, they went
to the moon.
I went to Taco Bell.
Okay. You're a human being, I'm a human
being still. Right?
What is it what is it with Allah
that you fulfilled?
Right? You enter your grave, the angels of
death the angel of death is not gonna
ask for your autograph because you went to
the moon.
Angel of death doesn't care that you go
to the moon. The angel of death probably
could go to the moon moon on his
5 minute break if he received a 5
minute break ever.
You understand what I mean? It's not a
big deal.
Allah created the heavens and the earth. It's
not a big deal.
What is a big deal is what? It's
quality, that your heart is with Allah.
And that's one of the things I think
drives all this kind of weird extremism and
things like that in the Muslim world.
And when we say extremism, we don't say
people's desire to follow the deen of Allah.
That's good. That's not extremism. That's just,
you know, good sense. When I say extremism,
there are certain people who are quick to
quick to make tuck fear of one another.
There are certain people who are quick to
kill one another or to call for violence
against one another or to show a lack
of sympathy or a lack of mercy when
they see one group of people harming another
group of people.
And they'll say weird stuff like that. They'll
say, oh, Folan
president of this country or Folan person or
Folan scholar I don't like or Folan whatever.
I hope they kill him. You know? It's
so quick to, like, show all of this
lack of lack of rahma for one another.
I think the reason is that people are
I think that the deen is gonna run
on
on on what you do and what I
do.
The salaf, the people who came before us,
they they thought that the deen was gonna
run on what Allah does.
And so they would make their deen sincerely
for him, and they would
do whatever if, you know,
fasting means that you're not gonna be able
to harvest as much crops because you have
to work the fields this year. That's fine.
Your economic output
output will be less,
but you'll
your lord will be pleased with you. And
the funny thing is it wasn't less either.
I remember there was a student from a
foreign country. There's no need to mention which
country. It could have been any Muslim country.
I was Imam Al Masjid, and so he
said, Sheikh, I have exams, you know, 2
exams tomorrow and finals. Do can I not
fast and just make the fast up or
pay a fidya or whatever for it? I
was like, no.
And he's like, no. It's too hard. I
can't study, and I'm not gonna get a
job. And this is gonna happen, that's gonna
happen. I said, what's what what do you
mean what's gonna happen? He said, my head
will hurt. So you'll get over. Will you
die?
No. Will your will your vision blur? No.
I said, just get over it, you know?
Study during the night, sleep in the day,
do whatever you need to get get, you
know, do do what you need to get
the fast done. And so after that, he
was kind of upset that I said that
and then he stormed off. There's another brother
who was also an exchange student from the
exact same country.
He came up to me afterward. He said,
Sheikh, you told him good. He said, my
grandfather said that that people nowadays,
they they're they're completely
spineless
because my grandfather said, when I was a
young man, we didn't have money, we didn't
have food, we were really poor people.
Right? And he said that he said that
we used to work for a living. He
said that in Ramadan my grandfather said that
I with my father and with my grandfather,
we used to work the land while fasting
in the summer.
We used to work the land and we
would still read and we
would still read
and we would still keep going.
Allah help is with the person who wants
to do what's good. Obviously, if you're like,
you know, had a heart attack a month
ago
and you're still on heart attack medicine
and they say you have to take it
4 times a day, then don't be like,
no. I'm gonna work the field in in
the summer and then read and fast and
all that. No. You're not supposed to. But
the fact of the matter is that there
are people who they've made their habit to
to to keep the the rulings of the
sacred Sharia,
with such
exactingness
and with such particularness,
Allah gives them in that process a strength
that normal people don't have. And this is
something that the people before us tapped into.
Nowadays, we feel like we're the ones who
are responsible for making Islam great, and we're
not the ones who make Islam great. Right?
There's been a century of people who've been
trying to make Islam great by themselves
homeland of the Muslims into shreds,
and there's one country after another in a
parade. They're just getting destroyed cyclically.
No countries remains undestroyed for more than 30
years in time, and the of the people
are going to going to the garbage. What
is it? It's all this whole thing that,
like, oh, look. We have to abandon the
ways of, the, our our elders. Yes. Abandon
the ways of your elders when it comes
to technology. No problem. But when it comes
to deen, to abandon the way of your
elders is nothing but spiritual suicide.
But coming back to this, this whole idea,
this is akhida. This is a book of
akhida. It's not like some sort of, like,
tangential,
you know, weird left field, you know, join
join Sheikh Hamza for his spiritual teachings where
we're all gonna, you know,
sing Kumbaya and, like, you know,
whatever. And then, like, have dreams about stuff
and then, like, not pray because we don't
need to anymore and then, you know, smoke
something afterwards. This is not a this is
what this is a book of, man. This
is, like, the basic thing that every Muslim,
you know, reads. It's completely agreed upon,
type of stuff. This is the basis of
our deen.
Is that what quality over quantity, the more
quality you have when you're doing what you
need to do, the more Allah will
accept from you and the more Allah
will
regale you with with with barakah and with
blessings.
And Allah not only did he multiply the
good deeds of
the the believers,
but he also,
he also
will pass by and let go of the
major sins that the believers do
as long as they make Tawba,
as long as they make Tawba. If you
repent for it with sincerity, Allah will forgive
you your sins.
If you don't repent, he'll talk about that.
But if you repent, so Allah has promised
that the person who repents from a sin,
truly,
that person is equal to the one who
has no sins.
And so, again, we mentioned this in the
Khutba some months ago.
But,
what does that mean? That means that even
in the the book of deeds that a
person has,
that it's not just that will cross out
the sin.
Why? Because then the angels could still read
the sin.
It's not that he'll delete it, so the
angels won't know what sin you did, but
they'll know, okay, something's up, that there's a
deleted space. You must have been up to
no good for some period of time.
No, it means that Allah
will write in the place of the sin
a good deed.
So imagine someone did something bad, you know,
someone was an alcoholic for 20 years and
then they made toba from it and they
left it. That 20 years of of drinking
and god knows what a person does when
they're drunk and, you know, like, just a
100 different things, like, from
blasphemy all the way to,
you know, beating your children and your wife
all the way to, like, getting in a
car accident, all the way to fighting, getting
angry, fighting with people, insulting people, all the
way to destroying property and
soiling yourself. And God knows what a person
does when they're what a fool they make
of themselves when they're drunk. It's not funny.
It's really actually quite sad.
It's really sad. People are obsessed with all
these you know, they have these fail videos
where they make fun of people, like
and, like, I think, you know, we talked
about we mentioned that Maxim. Right?
Don't look at the
the the destroyed one and worry about how
it was destroyed. But look at the successful
one, see how it was successful.
I think the the the kind of preoccupation
with fails that culture has,
you know,
especially on the Internet, it's, like, really weird
and unhealthy. Right? And most of those videos
aren't funny. And And some of the sad
saddest ones amongst them are, like, drunk people.
You you see someone
trip over and fall and, like, break a
table or god knows what. Like, you know,
people,
you know, do weird things when they, like,
break furniture and things like that and say
stupid things. It's not even it's not funny.
You feel bad. You're like you know, you
laugh because other people are laughing just to
show, oh, look how, you know, whatever I
am, you know,
callous I am. But when you think about
it, you're like, oh my god. Like,
it's a human being, and, like, they just,
like, shamed their whole family. And they've, you
know, shamed their parents, and they're like an
idiot. And they kinda like, I've seen people,
like, so drunk. Right?
You know,
when I used to live in Seattle, we
used to go to the University Avenue. There's
a lot of good places to eat over
there, like vegetarian places and sushi and things
like that. Right? So you'd see people drunk
all the time. Sometimes you see people drunk,
like, passed out or, like, you know, they'll,
like, fall and they'll hit their head really
hard against
the beams and things like that and whatnot.
So imagine that 20 years of drunkenness, a
person is alcoholic, they make tawba from it,
and Allah will write for them, reward for
all of that.
That's
the that's the mercy and the
the the the
of Allah is unlike the of any human
being. You know?
If someone forgave you, your brother forgave you
for something, they may even give you a
gift, but he's not gonna go back and
make his of all the things you did
against them and reward you for each and
every one of them. This only could come
from Allah. It cannot come from the creation.
And Allah
forgave for them
their minor deeds
by virtue of their having abstained from their
minor sins, by virtue of them having abstained
from major sins.
So there are a number of minor sins
a person commits or may commit in the
day.
And so what's the difference between a minor
sin and a major sin?
The have different
definitions, but one of the simplest definitions is
a major sin is that sin that is,
something haram that Allah
either emphasized its its unlawfulness
or gave some sort of threat
or warning of his anger or the promise
of for committing it, like murder and, like,
you know, like missing the prayer and, like,
you know, things like that, you know, like
disrespecting one's parents and things like that. So
there are sins that we know to be
haram
that are not that there's no explicit threat
or it's not emphatically
mentioned that it's haram. Allah subhanahu wa ta'ala
and a person may do several of those
in the day. You know? A person may
do several of them in a day. Right?
What's haram to look at? A person may
may, you know, whatever, steal a glance or
something like that, or a person may,
you know,
sins of the heart a person may carry
with them all sorts of sins.
If as long as you are diligent in
avoiding the major sins,
Allah will,
keep forgiving you your minor sins cyclically from
prayer to prayer, from jumah to jumah, from
Eid to Eid during Hajj and when a
person does other specific good deeds. It's mentioned
in the hadith of the Prophet sallallahu alaihi
wa sallam that there are certain periodic
occasions that happen in a person's life by
which the Tawbah for major sins is accepted
and for which the
minor sins
are
forgiven as well.
So and he says that as for the
person, the believer who doesn't
repent from their major sins,
that person Allah Ta'ala will do with him
whatever he wills.
If he wishes to, he'll forgive him. If
he wishes to, he'll punish him for those
sins
specifically, not 10 times those sins, but those
sins specifically whatever
those sins are. And then the the author
quotes the Surat Al Nisa, the ayah from
Surat Al Nisa.
Verily
Allah will never forgive,
will never forgive that a person associated partners
with him.
And this means what? That if a person
dies like that.
Otherwise, how can a person you know? So
Sahaba asked the prophet, salallahu alayhi wasalam, and
he said, we wanna become Muslim, but how
can we do so? You you said that,
Allah, ta'ala, the one sin that you the
Quran said, Allah, won't forgive. We've been doing
that sin our whole life.
And he says, no. No. No. That that
means what? That means the person who dies
in that state. Allah will never forgive him.
Right? And you look at the context the
book. Also, the book is written really well
too. The book is talking about the person
who dies
in the state of belief without having made
tawba for his sins. It's for that person.
Allah will whoever dies without making tawba from
shirk, Allah will never forgive it from him.
But whoever dies without having made tawba from
any other sins, he can forgive if he
wishes to whoever he wishes to. So we
should we pray for ourselves and we pray
for one another and we pray for those
who have passed away that Allah forgive.
But he reserves the right if he wishes
to do not forgive a person
about those things. And the forgiveness of Allah
takes so many forms.
Right? One form of it is that Allah,
you know, he tells the angels, don't write
the sin down right away
because maybe he'll make a a tawba for
from it. And if the the the you
know, these angels have shifts.
There's a set of angels of the day
and a set of angels at night, and
they change the guard at the time of,
of sunrise and at the time of sunset.
That's why before those two times, one of
the many reasons it's a sunnah to sit
in to,
perform zikr and to make tawba from your
sins at that time. Why? Because he tells
the angels, just
don't write the sin down right away. Maybe
he'll make Tawba from it. So if before
the angel has to switch shifts, if you
make toba, the sin won't even be written
in your in your in your in your
book of deeds.
If you let it go, then the angel
out of his duty will have to record
that sin before his shift is switched.
Right? And then there are people who make
Tawba after that. Allah commands the angel to
erase that sin and write a good deed
in its place. There are certain people who
who who don't die who die and they
don't make Tawba from whatever, but something else
bad happens to them because of which the
sin is forgiven. There are certain people because
of the torture they have to endure in
the grave or because of the difficulty they
endure in the the process of coming to
the
their sins are forgiven. There are certain people,
even their their their sins are unforgiven to
the point where they reach Allah ta'ala
and he'll ask them about their sins.
And just asking is a punishment in and
of itself. It's a torturer in and of
itself because of which he'll forgive them also.
He'll ask the person about their sins. Did
you do such and such thing? And then
the person will have to say truthfully, yes.
I did all yeah. Oh, my lord.
Right? And he sometimes will forgive even then.
Comes in the Athar, if after that he
then asked you another question, why did you
do it? That's a sign he's not gonna
forgive you because there's no answer to that
question that person justifiably can give.
But, yeah, the bill, Allah protect us from
ever reaching that point. Allah, forgive us our
sins, inshallah, before we even die, before we
even you know, the sins of this day
before the morning rises,
and not write them down in our book
in the first place. But Allah, can forgive
all the way until then. And so the
person you get the picture, you get the
idea
that the person who
who until then still nothing to nothing to
help themself,
from that sin. The person who, is punished
for it thoroughly deserves it.
A person deserves the punishment just for doing
the sin in the first place. But after
having, like, missed, like, whatever
line of 17 different points at which they
could have, been redeemed from the sin. If
a person is still at that point,
is not, you know, is not somebody who
availed themselves of of any of those opportunities,
then you get the the feeling that genuinely
this person deserves it. Even then if Allah
wishes to, he can forgive it.
But
that's the the aqidah of what Allah will
do with you when you do good things
and when you do bad
things.
So we have, like, 8 minutes or 7
minutes of the salat.
Are there any questions? We'll talk about I
think next week in a little bit more
detail.
Questions?
I had a question, but I guess it's
not Tova, kind of.
Okay. Go ahead. Well, the person does, could
be allowed as a,
is it a for them to out himself?
So if a person does one of those
sins that requires a a a had punishment,
a
mandatory corporal punishment, right,
It's majority of the say that it's must
have for the person to not
admit to
it publicly voluntarily,
which means if a person stole or if
a person committed zina, 2 people committed zina,
or if a person drank alcohol or whatever,
if you're able to silently make toba for
it
and and rectify it without making it public,
that you can if you stole something, you
return it without being found out. Or if
the person catches you but says, okay. I
won't out you to the authorities.
You know?
That's that's an act of piety, in fact.
Right? Because if if theft happens, for example,
but it remains between the the the two
parties, you the the person who was stolen
from can still forgive the the thief.
But once he reports it to the government,
the government cannot forgive it because Allah doesn't
allow the government to forgive it. But at
any rate, at any of those points, if
you can deal with it in house, so
to speak, it comes in the hadith of
the Prophet
that Allah if,
you know, if a person,
Allah hid that person's sin from the people
and that person also hid it, if you
hid it from the people in this world,
you'll hide it from them in as well.
Meaning what? If your sins are hidden, don't
declare them to the public and boast about
them and be arrogant about them. Rather, one
of Allah's names is a.
He is the the the one who and,
he's the one who,
screens, people's people's faults from each other. And
so if his if his, screening of of
of fault has,
screened your sin from other people,
it's wreck it's it's it's it's not it's
to then go and,
declare what what sin you did or what
crime you did in front of the judge.
But that being said,
there are certain people, their own conscious won't
let them live with it.
And so those people, it brings them to,
like, a breaking point,
and they need the catharsis
of admitting their crime and receiving punishment in
order to
go on. Those people, it's permissible for them
to admit their sin.
And,
and and that's something that that, you know,
so there are certain people who who do
that. You know, there's a Frontline PBS had
a documentary in which they're essentially mocking Northern
Nigeria for their implementation of the Hudud. And
so there's a footage of it of a
young man who came to the Kadi,
in one of the cities of Nigeria, and
he was crying. And he admitted that he
he drank alcohol and he was so ashamed
of it. And the Qadi the Qadi then
sentenced him to being flogged and he was
flogged. And so after he was flogged and
he was feeling better and all that stuff
days later,
the PBS documentary person, you know, asked him,
like, you know, who the interpreter,
like, why in the * did you do
that? They just beat the crap out of
you, man. Why why did you you know?
And he's just balking, you know?
And he's like he's like,
he's like, no. Because
this is a this is one of it's
a difference of opinion amongst the, but Malik
amongst
also considers
that whoever receives a punishment in this world,
it's a kafara. It's a expiation for them,
for the sin in the hereafter. Meaning if
you receive the had in this world, you
won't be punished for it in the hereafter.
And so, and so the kid is like,
no. I couldn't
go on with myself, and I didn't wanna
have this, you know, punishment in the akhirah.
I couldn't stand it at that time. So
I wanted to just take care of it
here and just go on. And you and,
like, at that time, I was I must
have been, like, 13 years old or whatever,
but at that time, I knew this kafir
documentary guy is never gonna understand. He's never
gonna understand. He doesn't know who is Allah.
He doesn't think about the he's never gonna
get it. Right? But that's why, you know,
some people have that inside of them. It's
overwhelming to the point where it'll cause them
to break down mentally. So some some people
like that will admit their sins. But but,
generally, if you're able to keep it together
and move on, it's better to do so.
If involuntarily
it breaks you to pieces, then you can
admit your sin to the judge and receive
the punishment. It's not like confession, but yeah.
Okay. So here's a question. I'm not sure
if we'll have time here. We have, like,
3 minutes till Slack.
2 minutes. Okay. I'll just ask it, and
then you could choose to answer it. Leave
any control.
So for example, when it comes
to revealing past sense right? We have examples
of Omar,
You know, he would talk about, for example,
when he went on a journey and he
he didn't have an idol and he crushed
the dates together. Right? Like, they saw him
laughing and they asked why he's laughing. He's
laughing because he squished the dates together to
take his idol on the journey with him.
And while he was on the journey, he
ate it. Right? And so he's laughing at
how ridiculous this day was,
or stories like this. But obviously, these sins,
and things were in a state of Jahiliyah
before Islam.
Now in today's day and age, you have
people who, like, maybe are raised Muslim. Okay?
But they have, like, a state of Jahiliyah
as well where, like, they're not practicing. And,
you know, maybe they reached to 20 years
old or whatever, and they may have committed
some past sins. And they they they,
you know, get on the straight straight path.
And then when they get older and, you
know, maybe they start talking to, like, other
people who they see are in their situation
Yeah. And to connect with them or, like,
as a reason to, you know, get people
to understand. They they they might talk, tell
stories about the way they used to live.
But they never had, like, a true state
where they were a non Muslim or anything
like that.
Like, what would be the ruling on something
like that?
We don't have time, but we'll talk why
don't we do this? We'll make that the
first thing we do. We'll start with that
answer, inshallah.