Hamzah Wald Maqbul – 20150408 Fiqh Class.mp4
AI: Summary ©
The speakers discuss the definition of sin and forgiveness, as well as the definition of forgiveness and the concept of forgiveness being outside of Islam. They also discuss the history of the Islam-led Middle East and the return of the act of peace, including the return of the act of peace and the return of the act of peace. The speakers emphasize the importance of reading the Quran and not being influenced by language. They also discuss the use of "we" in the title of the book and the importance of sharing one's decade to motivate people.
AI: Summary ©
So we're still talking about the believers. Last
time we talked about
those people who
are believers, those people who are believers who
commit sins and repent, and those believers who
commit sins and don't repent.
So
the the believers who just don't commit sin
in the first place, which is, I guess,
kind of a theoretical
category of people,
they go to that's relatively no brainer, right?
What about those who commit sins and repent?
Anyone?
What
about those believers who commit sins, but then
repent before they die from their sins?
No. If you make Toba, it's like they
never sinned in the first place. Yeah. You
make Toba? If they make Toba, it's like
they never sinned in the first place. Right?
And so the the do we said that
yeah. Tawba.
Yeah. Proper Tawba. Right?
So,
but Doctor Mashhud was correct in the sense
that Allah forgives the minor sins by people
avoiding the major sins. Now this is an
interesting
uh-uh I guess,
caveat in the system that a person who
makes Tovah, it's as if they never committed
any sins in the first place.
So they're not
original, never committed sins people, but they're
upgraded to that bracket by the barakah of
Tawbah.
What about those people who
commit major sins and die without having made
Tawba from them? What happens to them?
What did we say happens to them?
I'm glad is not allowed because it would
be bad news.
Right. Well, okay. You guys are like a
little bit excited to punish people.
What what what happens? What did we say
happens? You left to the mercy of Allah.
With the of Allah.
Yeah.
That's what we know. He he go to
*. No. No. No. No. No. No. No.
No. No. Yeah. Yeah. I know
Yeah. Because he he or whatever. Exactly.
And this
is We don't make jazam that the person
is gonna be punished, nor do we make
jazim that the person is gonna be forgiven.
Rather, we make duh for their and what
happens happens.
It could go either way. Right?
So we continue.
Right? The person who is forgiven, obviously, they'll
go straight to Jannah. Right?
And then the person who
chooses to,
punish with the fire from the believers,
that person eventually by the and the blessings
of their iman will be taken out. So
there's nobody from the,
from the people of iman that are in
Jahannam forever.
Now this is important because
we talked about the
before. This is a heterodox group,
in Islam. They're basically
2.0. So who are the
There's this group of people that fought against,
and one of their hallmarks is they said,
anyone who commits a sin is a kafir.
Right? What's the what's the the the
is what?
Is that, is that if somebody says something
that necessarily
conflicts with a text of the Quran
or with a hadith or with belief in
Allah Ta'ala or his messengers, alaymus salatu alsalam,
that person is going to be considered outside
of the pale of Islam.
But if somebody,
says something wrong, but it's possible it's just
a misunderstanding.
Right? So for example, someone who says, I
believe in 2 gods and I believe in
the rest of the Quran and the prophet,
sallallahu alaihi wasallam, the belief in 2 gods
is incompatible with the belief in the
and the sunnah of the prophet,
the naboo of the prophet,
but if someone says, I believe in that
the moon is made out of green cheese,
And I believe in Allah and I believe
in the Quran and I believe in the
prophet sallallahu alaihi wa sallam. The green cheese
thing is just stupid. It's not it's like
just because of your own stupidity. It's it's
a it's wrong. It's a misguidance,
but it's not kufir. Right?
And so what we say is that any
way we can give a person a benefit
of the doubt that we say, oh, he
probably read the Quran and thought that that's
what what it means, but but it it
was a mistake.
Anytime we can give someone a benefit of
the doubt with regards to their iman, we'll
say, maybe his words are kufr, but maybe
he misunderstood. If there's a possibility the person
misunderstood, we don't make that fear of them.
The,
their
is anybody who commits to forget about believing
something wrong, anyone who commits a sin,
that person is outside of the pale of
Islam.
And so what they said, they're outside of
the pale of Islam, and it's, you gotta
kill them and then take their property, enslave
their family, etcetera, etcetera,
which is a very, like, cancerous type of
belief. It's obviously the Sahaba
on whom were all alive. None of them
accepted this,
interpretation of Islam. And in fact, they remember
that the messenger of Allah sallallahu alaihi wa
sallam commanded them to,
to fight these people. He he predicted that
these people will come and he commanded
the companions
on whom to fight them and say, Ali
says that the
told me that these people would come one
day. And he describes them with their and
he fought them.
Now the Mu'tazila, what happens is that the
the Khawarij are pretty thoroughly suppressed.
They they first get quashed by saying Ali
and they get quashed very hard by a,
commander of Banu Meyya. This is one of
the things people oftentimes
view Banumaya as very bad. And there are
a lot of that they did for Islam
as well. We're not just talking about,
Sayna Uthman and Sayna Muawiyah, radiAllahu ta'ala, anhumah,
but other Khalifa from Banu Umayyah as well.
Abu, did you wanna take the keys and
go home? Did you want to take the
keys and go home? No. Okay.
Okay. So one of the many many
for Islam that did
is that,
do you gentlemen mind maybe sitting either in
the front or in the side so the
ladies can sit? There's some
people who may wanna
or looking through peering through the window. So
no. No. It's okay. Just, you know, a
gentleman.
Sorry.
I don't know. They're peering through that window.
I don't think they'll come.
That's fine.
At least so they don't say that we
you didn't leave a space for us. Right?
So
so the,
you know, Banu Umayyah from their is that
there's a commander from Banu Umayyah.
His name was Al Muhallabibnu
Abi Sufra.
Right?
And he basically mopped the floor of the
The were very strong. After saying that Ali
will,
suppress them, they will come back with a
vengeance.
Where are they located? Uh-huh. Where are they
located?
Most of them between Iran, Iraq,
and the and the the Badia of the
Arabian Peninsula.
Please forgive me. I'm a deal with.
So what happens is basically, like, these are
people who are,
you know, the the Islam has not
resank in with them. There are different types
of people who are disgruntled for different reasons.
And one of the things is that that
the the,
Khawarij. Right?
If you read the anthology of poetry
that,
that, you know, the anthologies of poetry from
the time of the Salaf,
they had a really good propaganda machine. Their
poets were amazing. They wrote awesome poetry. You
know? The problem is that they're all crazy
psycho and wanted to kill everybody. But they
really did a good job recruiting people.
And the other thing is it's a time
where people are very disaffected.
So it's very disheartening when the battle of
Siffin happens for, like, you know, more than
a week.
Sayna Ali and Sayna Muawi are fighting each
you know, their armies are fighting each other,
and basically the the worst battles that the
Muslims have ever faced because they're totally evenly
matched. When the Sahaba are fighting against other
people,
they they have, most of the time, some
sort of tactical advantage. Here, there's no tactical
advantage. It's just a slugfest. People are just
killing each other. The 2 best armies in
the world are fighting each other, and they're
just destroying one another.
That's
demoralizing, disheartening. Both of them believe that they're
on the haqq,
and,
some are fighting for correct reasons. Some are
fighting for incorrect reasons,
and people are demoralized. So when a third
party comes in and says, oh, we're the
real Islam. We're the pure Islam. A lot
of people go and join them. If the
age of the battle of Safeen is demoralizing,
the age of Mahallabibnu Abi Sufra is even
more demoralizing. Why? Because Iraq is ruled by
Hajjaj bin Youssef who's, like, this tyrannical psychopath
in East Qaiso. Your choice is either Banu
Umayyad and Hajjaj bin Youssef, or on the
flip side, your choice is Abdullah bin Zubair
who who wasn't
he wasn't as politically astute as Banu Umayyah
was. And at any rate, he was,
he was,
he also fought against the Khawarij, so they
had a bone to pick with him. So
the people
are disgruntled from the two sides of the
fight. They very effectively pulled them out and
into their group.
And you see that nowadays also. The people
who are the qaim, qam, and the qawarij
is kind of crazy groups that say, yeah.
We're the only real Muslims and everybody else,
you just go kill them. The reason that
they they gain support is because there's a
lot of people who are very disgruntled. They
see that neither neither the the state is
providing them any protection
nor is this group providing any protection. They're
frustrated with everyone and they only the olamar
are telling them be patient be patient. They're
like, well, I don't wanna be patient. I'm,
you know, 18 years old and I wanna
go and do something. You know?
And so
the Khawarij are this crazy set of people,
and they're crushed by Muhallab bin Abi Sof
ibn Abi Sofra. He destroys them in the
battlefield like and hunts them down mercilessly, pursues
them through Iran and Aqwas and all of
these different places,
and he basically crushes them. And he's a
legendary commander. I mean, his bravery and his
tactics are brilliant, and he's just celebrated through
the poetry of the Arabs as well.
His sons are also, brilliant tacticians, and his
descendants are then given governorships in North Africa,
later on. And, even Imam Shafir, you know,
in his diwan.
Right? Says, he says that
Right? So he said that, you know, he
you
know,
so
it's like the gangster rap of the salaf.
You know how nowadays the gangster rap, they're
like, yo, I got money and I got
this, I got bling. You can't step to
me. Your rhymes, you know, suck compared to
mine. You know, if you wanna step in
my face, I'll knock you you out. So
basically, the Salaf used to do that in
Asha'ara also. The difference is that their their
Asha'ara were actually in wazan. They're in meter
whereas rap nowadays is neither in meter nor
does it rhyme most of the time. And
so what they do, they just spin a
little bit more. Right? It's more style. You
know, the old one is more style. So
he goes he goes, if it wasn't that
he he's writing a poem. He goes, if
it wasn't that poetry is not befitting for
the ulama, I would have been a bigger
poet than Labi'd. Labiid is one of the
great poets of Jahiliyyah. Right?
Right? And and and I would have been
braver,
I would have been braver than than than
any any lion,
or,
anyone from the family of Muhallab, the this
commander, right, or Banu Yazid. Yazid is one
of his sons from which the line of,
of of commanders comes from there,
from from their family. And if it wasn't
that I feared Allah ta'ala,
you know, I would have considered all you
to be all of you just to be
my slaves.
So basically, he's like, yeah, you're all punks,
but, like, I fear Allah. I have taqwa,
so I'm not gonna say it. You know?
It's it's good. It's there's there's some balaga
in it, but it's remarkably similar. You know?
It's remarkably similar to
to the to the, you know, whatever the
gangster rapper nowadays.
And there's the the Ashar, the Alomar, Khareeb,
they're they're Ajeeb and Khareeb. They're very
They miss the music. They miss the music.
Yeah. They don't have the you don't need
the music, though, When you're good, you don't
you don't need the music either.
So what happens is that they're destroyed in
the time of Mahala Biblu Abi Sofar. They
can't get their act together again. There's only
one faction of them. They flee for their
lives, and they go and live in
in Algeria. What's in Algeria in a couple
of mountain villages,
and the the regular Muslims tell them, like,
you know what? You guys are crazy. Stay
up in your villages up in the mountains
and don't come down, otherwise, there's gonna be
a problem. And so for by and large,
they didn't come down until very modern times.
They're more or less isolated.
And,
you know, one faction of them survives in
Oman, and they're they're definitely not as, you
know, they're much much more mild version of
what their their their predecessors were.
But they're thicker. Their thought process comes back
with a 2 point o and a more
refined,
version with the with the Muertazila. And the
Muertazila are a group of people who are
rationalist philosophers.
The asl of their Bida'ah is the same
thing as the Bida'ah of the Khawarij. They
have a,
a type of,
frustration
with the status quo, and so they don't
want to be bound by the,
interpretations of the sunnah that are given by
these.
Rather they want to be free to interpret
the law the way they want to. So
they invoke the right to interpret
wahi through Aristotelian
reasoning and logic.
And that sounds great. That sounds wonderful. Everyone
likes logic. It makes sense, right? And it's
rational. The problem is is that they come
to all the same conclusions that the Khawarij
do. And so the Khawarij is, you know,
the the the the in fact, the, they
they they kinda deck out the Khawarij's,
aqidah, and they make it look even more
good. Why? They say, well, god is just.
Right? It's the same line of reasoning the
Christians do. Right? God is just, so he
has to punish the sinner. Right? So they
say that a person who who doesn't say,
we won't say that a person who does
a major sin and doesn't repent, we won't
say that he's a kafir, but he's
That he's not quite a Muslim, not quite
a kafir, rather he is in some third
category that's between the 2. Well, there's no
third category that's between the 2 that's described
in the Quran or in the hadith of
the prophet sallallahu alaihi wa sallam, but they
just kind of made this up. And so
they also considered
they considered anyone who commits a sin to
be in that middle group. Now they have
their weird beliefs, and if you don't believe
in their weird beliefs, they'll they'll say this
is a sin and because of that, you're
also not a believer anymore. And so they're
the first people in Islam before that. No
no Muslim government
had ever persecuted another Muslim because of difference
in beliefs.
Until that time, even if there are differences,
differences,
they would say these are iftila fat. If
you believe in 2 gods or something, that's
something that's not not not not something that
you'll believe in with a sound mind. But
if it's a subtle point, is the Quran
created or not created or whatever these types
of things that nobody in their right mind
would have ever thought about anyway in the
first place, except for somebody who's really in
deep thought or whatever.
These types of things, they'll make it into
a big 5th night, and then they'll say,
whoever doesn't believe what we believe, that person
is a, and we'll go and kill them.
And so they just call start killing people
because of that.
So what is he saying here? He says,
that that a person who commits a even
if they commit every sin in the book,
if they have iman inside of their heart,
that person will eventually come out of the
fire. They won't be in the fire forever.
It's the barakah of their iman, and this
is the tafsir that ibn Abi Zaid gives
to
If a person does even one one,
mustard grain worth of good,
that person will see the benefit of it.
And the mustard grain worth of good that's
being mentioned in this hadith, the reason he
gives the tafsir of it being iman is
the hadith of the
prophet Nobody will enter Jahannam,
who has a mustard grain worth of iman
in their heart, and nobody will enter Jannah
who has a mustard grain worth of arrogance
in his heart.
Now
the correct interpretation of this hadith is what?
No one will enter Jahannam forever.
Whoever has a mustard grain worth of iman
in his heart. And no one will enter
Jannah who has any takabbur at all in
his heart. Right? The person who has arrogance
in their heart will be sent to the
fire and tell that arrogance is burned out
of them. And when that person is sufficiently
humiliated,
protection from such an end, that person after
they're sufficiently humiliated and all the arrogance is
burned out of them, then they will be,
allowed to enter Jannah. It comes in the
hadith of the prophet
that the people who are from from the
Ummah or people of iman that are burned
in the fire,
when when their time is up,
for their sins that are that that's there
in the fire. When their time is up,
they will be come out they'll come out
of the fire in a state that they're
burned.
They're burned.
And,
they will be then washed in a river.
It's called it's it's given the name, the
river of life. And the bad effects, the
trauma, and the burning, and the scarring of
the fire will be
removed from them, except for
a a small a small brand of of
the fire on them. And then they'll be
entered into Jannah, and then that brand will
be removed also so that the other people
in Jannah won't say, oh, look. This Jahannami
come into
Jannah again. That will be removed as well.
But everyone will be
let out,
eventually, who has any sort of iman inside
of their heart.
And this is the the barakah of iman
that it overpowers evil. We don't believe in
dualism, that good and evil are, in
in balance with one another. This interpretation is
close the closest interpretation of
what's in the Quran. Allah says what? He
says,
Verily, Allah will never forgive that a person
that a person make shirk with him, worship
other than him, that a person dies in
that state. Meaning,
That he
will will will forgive other than that to
whoever he wills.
Right? That that that's very clear that a
person who dies,
having committed a sin, Allah is not necessary.
None of nobody has a right to say
that that person is going to go to
jahannam forever. At At the bare minimum, Allah
has the right to forgive them.
Right? Whether or not they go to jahannam
forever, that's a separate argument we can go
through through the nusus, but no one has
the right to say that somebody is going
to jahannam who dies on iman. This is
the clearest,
proof that the
belief of the and
the Khawarij behind them is is wrong. It's
it's it's it's it's it's absolutely wrong.
Allah
Allah
gave the Nabi
from amongst other, other honors that he gave
them him
the ability
to make Shafa'a, to intercede on behalf
of whoever from the Umahi wishes to intercede.
Meaning that the people of Iman who are
in the fire, he can ask Allah ta'ala,
please let this person out, please let this
person out, and Allah ta'ala will let them
out. So the shafa'ah begins with the messenger
of Allah sallallahu alaihi wasallam and then it
will go through all the pious people and
righteous people of this Ummah, accordance to their
rank. To the point where even the regular
folk of the believers who make it to
Jannah, then they will allow they'll be allowed
to make intercession on behalf of their believing,
relatives and loved ones.
With the, with the,
ex with the with the condition that those
people died on,
And so this is a hadith of the
prophet
that I was, you know, that I was
given a dua.
Every
Nabi was given a a dua. I save
my dua for my ummah on the day
of judgment. And it's a hadith of the
prophet
that my my intercession,
it will be for the sinners, the the
people who commit the major sins.
That my intercession will be saved for those
people who committed grave and major sins,
from my ummah. And this is one thing,
you know, not to make a person,
feel complacent,
but it's to know the hadith of who
Allah is. That yomul qiyama people will be
amazed with what happens. But the amazement for
a person who is a person that believe
and who fears Allah the amazement won't be
that how how,
how Allah is cruel, but the amazement will
be how merciful Allah is. On that day,
the people who will be amazed by the
punishment of Allah are the people who were
not paying attention in this world.
The people who lived and didn't give any
care to your they'll be like, oh, what's
the big deal? I could have said
too. Those people will be amazed at how
harsh of a day it is. For the
people who feared Allah
they'll be amazed with what the mercy of
Allah
is. Right? That Allah wrote that my mercy
will outstrip my anger.
This is this is this is something that
that that we know. And even the Nabi
sallallahu alaihi wa sallam, he's saying what? My
shafa'ah is not for Hu Abu Bakr and
Omar alaihi wa ta'ala and Huma.
It's transmitted by Tawatr that these,
10 sahabah of the prophet sallallahu alaihi wa
sallam are from the faizim, the people who
go straight into Jannah anyway. And amongst the
Sahaba, there are many other people who actually
have the basharah,
but the reason that these 10, the glad
titans, the reason these 10 10 are masus
are specified is because the number of hadith
in which they're mentioned, their names are mentioned
are is like part of our that those
people are going to go to Jannah.
So the shafa'ah of the prophet, he saves
it for who?
For for the sinners of this ummah.
So, you know, I caution myself and anyone
else that they should look at a person
of Yes. There will be people, unfortunately, from
this Umma that will be punished in the
fire. But if we're going to be astonished
by anything on that day, we'll be astonished
by Allah subhanahu wa ta'ala's mercy. And if
anything, if you have any iman in your
heart and if I have any iman in
my heart, that's not going to make a
person lazy and slacking, rather that will increase
a person's love and ta'alaq with Allah ta'ala,
and increase their desire to obey him and
their desire to not run afoul of his
commandments or his system
But the shafa'ah will go through the prophet
sallallahu alaihi wa sallam in the shuhada, in
the oliya, in the ulema, in the salihin,
and all the people of high rank to
the point where at one point it will
go to just the regular people.
At one point, it will even go to
the people who went themselves were in the
fire not too long ago. They'll also be
allowed to make shafa'ah. And when everybody has
made everyone has made all the shafa'a, everyone
they can think of, they've already you know,
they all said, okay. Hamza, you know, and,
like, you know, they look at, you know,
and so used to go to the Masjid
with me, you know, so and so. You
know, he's on the board, but he was
the right guy, you know,
and blah blah blah. These
protect us from from ever seeing, you know,
the the fire. But whatever Shafa'ah happens, once
it's all done once it's all done, then
there's a set of people, Allah
will bring them out from the fire,
and nobody will have even known that they
had an iman. The people will be confused
like, why are these people coming out from
the fire? These people weren't even people of
iman. Allah ta'ala say, I know what you
didn't know. I knew the secret that was
in their heart. There was something hidden. You
weren't even sent you know, you weren't even
aware of it, but it was there and
he'll bring them out of the fire as
well. And this is a proof of Allah
being
the most merciful of the merciful. People have
these hang ups. Oh, how come Allah is
gonna punish so and so and whatever, you
know, they're a good person, blah blah blah.
The mercy of Allah is going to outstrip
the mercy of anybody else.
People people will be astonished by his mercy.
They'll be overwhelmed by his mercy.
So we say that we also believe that
Allah is the one who created Jannah. Jannah
is not something that existed forever. Always existed.
The only thing that's always
always existed. The only thing that's always existed,
the only thing that has qidam is Allah
Right? To say that any material thing has
qidham or that it existed forever is the
belief of the atheists and the materialists because
they assign the attributes of Allah to material
things, and we assign the attributes of Allah
to Allah because we know that material things
are not Allah. They they they don't have
any of the other characteristics of Allah ta'ala,
and they definitely let you down every time.
So we say that Allah
most,
glorious is he, that he created Jannah and
he prepared it as an eternal abode
eternal abode for his oliya.
And who are his oliya?
Everyone who says,
This is the wilayah of Allah Ta'ala. This
is the the the guardianship and the friendship
of Allah Ta'ala. Right? There's the wilayah
Khas Amma and the wilayah Khasa. The wilayah
Amma is everyone who says
that this is a everyone who says Muhammad
Rasool Allah, Allah created Jannah for be to
be their home forever. Is
what it's what's described in the Hadith of
Sayna,
Abu Hurairah. The Hadith puts you that the
prophet
says that,
my, slave,
doesn't draw near to me by anything more
beloved than the Fard. And then after he
doing the fard, he will keep doing the
extra
knuckle acts until I love him. And when
I love him, I'll be the eye with
which he sees and the ear with which
he hears and the hand with which he
grasps and the foot with which he walks.
And, if he asks me for something, I'll
give it to him. And if he seeks
my protection in something,
I will protect him.
And there's nothing that,
that that that that I dislike more than
taking his soul away from him because I
know that he doesn't want that. Now, obviously,
we said before that there's nothing that happens
in the creation that Allah dislikes. So here
what the dislike is is what? It's it's
metaphorical that if Allah were to dislike something,
it would have been it would have been
this in the sense that allata is aware
of,
the fact that you don't like it and
the fact the the fact that you may
be apprehensive to it. He's sensitive to that
that issue.
And, if it weren't for the fact that
you're going to something even better than that,
he wouldn't have done it. So he's he's
at least aware and he gives you,
you know, comfort that what you're getting, you
know, out of this deal is better than
what you're losing.
That he didn't do it in order to
give you a hard time or to make,
your your life harder.
And the beginning of that I'm sorry. The
beginning of that hadith, I I I I
didn't the first sentence of it,
that whoever
whoever,
makes a,
enemy out of a of mine,
I I declare war on that person. Right?
There are only 2 things
that Allah declares war on a person, 2
sins. 1 is mentioned in the Quran and
is transacting in riba,
in usury, and the second is mentioned in
the hadith, this hadith Qudsi, which is narrated
in Sahih Bukhari. It's of the highest level
of authenticity from the Ahad Hadith. And it's
what? It's to to make an enemy out
of somebody who, is a wali of Allah
subhanahu wa ta'ala. Somebody who allata the hadith
then defines who is a wali. Somebody who
the the summary of which is somebody who
Allah loves. Do you mind coming forward, inshallah,
so that the sister's section? Yeah.
Just drag a chair forward, inshallah.
So this is this is this is what
we mean. Right? When we say,
a lot of people are like, what is
this kind of hocus pocus y stuff you're
making up and what? No. We we say
that we say that the the
is for everyone who says
because that person is Allah
has prepared for them Jannah. He created Jannah
to be there, eternal abode. Then when we
say
that that there's a Sahih Hadith in which
there's a set of people, a special set
of people. That's not everybody who reach that
Maqam.
Right? Not everybody who reach that station, that
that's also the word is used for those
people in the hadith of the messenger of
Allah sallallahu alaihi wa sallam. And so that's
what our aqdida regarding Jannah is. Jannah is
not where your dog goes.
Jannah is not where everybody goes when everybody
dies.
This is, you know, so and so is
in a better place. Well, I know some
people who died, and they're probably not in
a better place because they didn't they were
not the people of better people who are
people of better place. So we don't assume,
you know, this is something one of the
things Iman Ta Hawi writes in his
that when a person dies, right, except for
people who there's nasa, you know, the the
the the prophets alaymusatiuhuslam
and the Asharamu Bashirim del Jannah, etcetera. When
a person dies, there's no nasa about them.
There's no text of the Quran or the
hadith regarding them. So we don't we don't
say that that person's in Jannah nor do
we throw them into the hellfire. Rather we
say that that person died and they're going
toward the judgment of Allah ta'ala and the
rahmah of Allah ta'ala if he wishes to.
Allah knows best what their hall is, and
according to whatever their hall is,
send them where he is gonna send him.
And Jannah, the defining,
I guess, the defining
or the defining blessing of Jannah
that,
that that's mentioned here is what?
Is that everyone will be able to look
at the literally, the the the the the
the, the expression is what? Literally, it translates
to the face of
Allah Now this is a very tricky this
is a very tricky text if you wanna
read it literally, and we don't wanna read
it literally. Why? Because Allah
says in his book, what? He says that,
we'll read because my memory is very weak.
It's the one of the first Ayatah,
Suratu Ali Imran.
Leave the leave the chairs for them.
Yeah. They'll sit over there.
He is the one who sent down upon
you the book from amongst its or its
verses or its signs are certain which
are They're very clear in
what they're indicating. They're very clear in their
indication.
Right?
The male thief and the female thief cut
off their hands,
right? That's not something, right? Majdidi, what does
that mean?
Does it mean buy them a bouquet of
flowers?
No, right?
When it when it says cut their hands
off, what does it mean? Hand cut. Done.
Right?
You you understood that? It's not confusing, is
it? Right? So there are right?
Right?
There are certain that are
clear in their,
in in in their indication.
And those form the, the the basis of
the the the book,
meaning the basis of the understanding. Allata has
sent down the Quran. Not everyone is gonna
understand everything in the Quran, but there are
certain things everyone will understand. And so that's
the the qasim mushtarak, like the common denominator
between everybody with their approach to the book
of Allah subhanahu wa ta'ala.
And there are other parts of the book
that are allegorical.
Allegorical means what?
There are words that are being used to
describe something other than the literal meaning of
those words.
And oftentimes, the reason allegories are used in
the Quran,
is because the Quran is describing something that
words cannot describe.
It's describing something that words cannot describe.
So,
you know, the the the,
you know, the the example that Imam Khazali
uses
is like how how would a person who
never tasted honey before
describe the taste of honey to someone who
who did? Say, oh, it's very sweet. Why
does it like sugar? Well, not really.
Right? It's something very unique. A person hasn't
tasted it before.
Words words have a hard time describing it.
Well, honey is not the most,
you know, amazing thing in the entire universe.
Albeit, I admit that honey is very amazing.
But there are there's a, you know, there's
a continuum that goes up from there as
well. So
Right? And there are other ayats from the
book that are allegorical.
So if you think about something like, oh,
man, that's really difficult. I have a hard
time making sense of that.
Then chances are that you are either reading
something that from the Muhamkumah that you don't
understand or there's a good chance that you're
reading one of the mutashabehat.
And our Masha'i used to say this, right,
that there are 2 extremes of people when
they approach the Quran.
One group of people, their extreme is what?
I'm gonna read it. I'm gonna make I'm
gonna come to my own decisions regarding,
fiqh, and I'm gonna come to my own
decisions regarding,
regarding Aqnedah, and I'm gonna come to my
own decisions regarding, you know, what the deen
is based on my own reading of the
Quran, and I don't need nobody else's help,
you know. And most of most a lot
of people I should say that that that
say stuff like this,
unfortunately, many of them don't even know Arabic.
I have like a a somebody that had
this actually several people that I've had this
discussion with, you know, to say brother, I
don't, you know, need to follow the ulema,
you know, I just read the Quran myself
and I figure it out. Well, you know,
find the fact that you're ignoring the sunnah
of the Prophet means that you actually haven't
read the Quran either.
But,
okay, you read the Quran. I had no
idea you knew Arabic. No, no, no. I
just I just read the translation.
I just read the translation.
I said, why even in the translation, the
Quran describes itself,
right?
We set it down as an Arabic Quran
in order for you to be people
of rationality,
right? Of reason.
And so the Quran itself describes itself as
an Arabic Quran. That much you must have
learned from translation, so you can't say that
you read the Quran.
A. B, the translator is fallible. You know?
What I have the Quran says that, you
know, Abdullah
Yousafali never made a mistake or that his
translation is perfect or whatever.
Right?
And they say, you say that I don't
need to I don't need to listen to
the ulema because they're men just like me.
You're listening, you're making taqleed, you're listening to
the translator of the Quran. You're literally making
him the arbiter between you and Allah
and assuming it's infallibility, which is something that's
not it just doesn't it doesn't make sense.
And so that's one extreme. The other extreme
is what? Something, no. No. No. The Quran,
we're not gonna read it until you have
a a sheikh come and tell tell what
what it means. We're not gonna read the
Quran. We're not gonna try to understand anything
from the Quran. And, you know, just we
until the Ulema come and tell us.
And, this is not what this is not
what the the way the Quran was revealed.
This is not how the Sahaba listened to
the Quran and they heard it and they
wept and they say, oh, I wish could
tell me what this means so that I
can bring iman on it. No. They heard
it and it has has a, you know,
it has a meaning. It strikes their heart
and there's some benefit from it. Right?
And so the the the middle path, which
is the the the the best path, The
middle path between these two extremes is what?
Is that if you know Arabic read,
right? If you don't know Arabic then read
a translation
and read while you can and there are
certain ayaat that will be very clear to
you what do they mean.
So go ahead and, you know, benefit from
them. Maybe you think something is clear and
it's not clear and then, like, you know,
like you ask like 4 shapes in a
row and they both said you're wrong or
all 4 of them say you're wrong, then
okay, you should probably take a step back.
That happens from time to time, but generally,
most of the very clear, the muqam parts
of the Quran are not really that difficult
to understand, Masha'Allah.
They're really relatively
clear in there and what they're indicating.
And then when you get to something where,
you know, this may be a little, there
may be a little bit more to it
than than first meets the eye. Or I
think it's clear, but, like, people say, no.
No. It's not clear.
Then at that point, you can suspend judgment
about what does that mean,
until you find somebody who understands what that
means. And the idea is that there are
certain things in the Quran that nobody will
be able to tell you completely what they
mean.
Right. What does alifla mean? What does it
mean? None of the ulema claim that they
know.
There's a discussion, you know, there's discussion, does
the Nabi
even know what it is? It may have
been in his ilmen, he didn't share it
with the ummah.
Right? Or it may be beyond his right.
And that's the amazing part of the
the Quran. Right? If the if the ulama
have their gangster rap that's like, you know,
it's, you know, it tells you what's up,
the Quran, like, beats everybody into the floor.
Right? Why? Because alif lamim, it's like the
one thing by Juma and nobody knows what
it means.
That's the book, there's no doubt in it.
It establishes like who's boss right from the
beginning. Right? So you have to have some
humility when reading the Quran and understand that
there are certain things you're not gonna understand.
And this is basically what it's saying. Right?
Right? Right? It says in the Quran that
there's no one like unto Allah
but here it's saying that Allah has a
hand
or you know, the wording of the word
comes,
right? So
how can you reconcile the 2 of them?
We say that this this,
the principle, the qayd, the rational principle is
what? There's nothing like unto Allah
The specific application of it, if we don't
understand what it is, we say that it's
an allegory. It's an allegory. What does it
mean?
What does it not what's that? It means
it's the power of Allah. That means not
Well, I mean the the original Yes. Right.
The original the original way that the
salaf
and whom used to deal with these ayaat
is they would say Allah knows best what
it means.
Then what would happen is another group of
people say, oh look this is Daliyah Allah
Ta'ala has a hand. And Sahaba knew that
it was wrong. They would say, no. The
the word here could be
a metaphor. It could be this, it could
be that. But at the end of it,
we say Allah knows best what it actually
means, but we know what it doesn't mean.
So
and this is the mokhif of of the
4 imams, this is the mokhif of the
Sahaba and the Tabi'ina as far as we
can tell, but he explained it very eloquently.
He said he said that, like regarding
that Allah
is firmly
seated on the throne is what literally
it would translate to.
That that, you know, people say, does this
mean Allah sitting in a chair? Right? And
so, Malik says so he's asked by somebody
who, you know, in the Majdas, what does
this mean?
What does mean? He says that the fact
that Allah
that it's the statement is true, is known.
And what does it mean? What the modality
of it is? It's unknown.
And to believe it is far as why?
Because it's from the Quran.
And to ask about what it means as
a Bida'ah.
Sahaba
didn't use to mess with it. Now later,
certain people will say, well, does it mean
that it doesn't make sense? No. Right? There's
a process called which is to,
from a set of possible answers to choose
which answer is the most likely without saying
that this is definitely the answer. So the
of the of the salaf and
the people on the tariqah of the salaf
is like what? Like means,
like, for example,
you know, the queen of England, every year,
she has something in the British parliament called
the throne speech. Does it mean that the
throne actually talks to you?
That would be very interesting if it did.
Unfortunately, that's not what it means. Right? The
throne is a metaphor for power and to
be firmly,
seated on the throne is a metaphor that
Allah's power and his hookam is
completely over all of his creation.
But does that do we say
do we say that's what it means? No.
What do we say? We say that it's
Allah knows best what it means. Out of
the possibilities of what it could mean, this
possibility makes a lot more sense than sitting
in a chair,
which completely, like, violates, like,
etcetera, etcetera.
Right? He is god in the sky, and
he's god on earth as well. So if
you if you're you know, all of these
different ayaats, and all of these different qawayd
that are,
very, very clear in the Quran what they
mean, this one, mutashabeh,
is considered, we say what what it means,
Allah knows best. And this guide of saying
what Allah ta'ala what it means Allah knows
best is also in this ayah.
As as far as those people who have
twistedness or crookedness in their heart,
they will constantly be seeking, oh, what does
this mean? What does this mean? In order
to make fitna, strife, both in their own
hearts
and for other people,
and and and they make that strife in
order to interpret what does this mean. And
Allah says, and nobody knows what the ta'weel
of it is, except for Allah
Nobody knows, except for Allah
actual we live this is. Right? We can
say that this explanation is better than that
one in order to
shut the people of innovation up.
If someone wants to say, no, no, no.
See it says
that God is a body sitting on the
chair just like the Christians and Jews say.
Right? We'll say, no. This that wheel makes
more sense and it fits with the other
ayat of the Quran better. Therefore, it's a
better explanation than yours. So, it may not
be proof that this explanation is a 100%
right but it is proof that your explanation
is a 100% wrong. As for what is
a 100% right,
we retreat to the original position, which is
what? Allah knows best. Right? Right? And we
say that the people who try to say,
no. This is what it means. This is
what it means. This is because of the
crookedness in their heart that they want to
constantly interpret it.
And it says,
Nobody knows the the the interpretation of it
except for Allah.
And as far as those people who are
firmly established in knowledge, what do they say?
We say that we they say what? They're
they we believe in it. The people who
are firmly established in knowledge, they say we
believe in it. All of it comes from
our lord. Meaning what? Whatever it means, it's
true.
We're not the ones who are gonna say
that definitely this is what it means. Definitely,
that's what it means. Right? And they may
make that wheel of it, but again, classically,
the only reason the
the schools of Kalam Scholastic Theology
even made tawil out of these things is
because the question comes, how come you how
are you gonna make tawil out that the
salaf, the sahaba, and the tabi'in never made?
Right? And you claim to follow you claim
that you're the and you follow the path
of the Sahaba, how come you're making interpretations
of these ayaat that those people never made?
The answer is the only reason those things
were done were were in order to quiet
people who were making erroneous
interpretations of the ayat in order to give
an explanation that makes more sense than that
other explanation in order to prove that the
other explanation is wrong. This is called what?
Deductive reasoning.
Right? You can think of, like, 5 possibilities
that happened.
Right? And you discount 4 of them.
That means that you don't know for sure
that the 5th one is what happened because
there could be another possibility.
But you know for a fact that those
4 didn't aren't what happened. Right? So this
is a type of reasoning. It's called deductive
reasoning. So to employ deductive reasoning through the
process of that wheel in order to quiet
people people of of of heresy and of
impious innovation
regarding belief.
But as far as what it actually means,
right? What did Malek say?
To make
is a is a is a, impious innovation.
And so the people who are firmly,
rooted in knowledge, they say we we believe
in it. Whatever it means, Allah knows best.
We believe in it. All of it comes
from our lord,
And nobody will take this reminder
except for the people of of,
Hikma and of,
of substance inside of them, inside of their
hearts. Now we talk about this in the
context of the another
wajhilahil kareem fil jannah. That to see Allah,
what does it mean in jannah that you
will see Allah? Right? So we talked about
before, right, the the dhat of Allah ta'ala,
the essence of Allah subhanahu wa ta'ala, it's
haram to think about it.
What we think about when we think about
Allah ta'ala is his sifaat, is his
attributes.
What what the actual,
you know,
what Allah is. Ask the question what Allah
is is. Why? Because it assumes if you
think that your mind is able to understand
what Allah is, you made shirk between your
mind and between Allah to Allah. Right? This
is the text of the Quran.
That his illness so vast, they will never
be able to encompass it with their own
minds. Despite the mind's incredible ability to abstract,
they'll never be able to encompass anything of
his knowledge except for what he wills. Meaning
the aggregate of of his knowledge is something
that outstrips,
outstrips anything a human being can even think
about. And if that's what the the situation
with his knowledge is, then what do you
think the situation of of his holy essence
is? Rather, the only thing we know about
his essence is that it's unknowable.
It outstrips anything that we can have. We
know his mercy because we feel it. We
know his anger because we see people feel
it.
Allah protect us from ever being, struck stricken
by it. But but as far as what
the origin of that is, what the nature
of Allah is in that sense essential nature,
it's unknowable. Now you're gonna tell me that
you're gonna be able to see Allah in
Jannah?
So what do we say? Right? So the
Muertazid, the rationalist philosophers, they say, no, no,
no, no. You're not gonna see Allah in
Jannah.
That's rationally impossible.
So they disbelieve in it actually. The Mu'artazilah,
they disbelieve in it and they make some
ta'weel, well, wajmi here means this, means that,
means the other thing. Right? So what do
we say? This is from the mutashabehat.
The actual explanation of what it means that
you're gonna see Allah Ta'ala's face in Jannah,
it's from the Mutashabehat.
It's not a daleel Allah has a face.
It's an expression, you understand when you get
there what does it mean. That you will
be able to engage somehow with Allah subhanahu
wa ta'ala in a way that is
Right? It's
You cannot say
Allah has you look at it.
Yeah. The fact that it will happen is
from the Quran, it's part of our aqdida.
What exactly does it mean? Allah knows best
Allah knows best. But there's going to be
some interaction that's indicated between
the slave and between Allah ta'ala that will
satisfy you. That that this is my connection.
The the the the connection that a person
lacks in this dunya.
Right? That they say I cannot see Allah.
Allah is in the grave. He is unseen
or whatever. That that that the absence of
of being in the presence of Allah or
that distance from Allah
or that,
lack of satisfaction in the heart through some
mechanism or or the other that Allah knows
best that we'll we'll we'll experience at that
time,
that thing will be done. This is that
thing will be done and it's the greatest
gift of Allah subhanahu wa ta'ala in Jannah.
May Allah Subhanahu Wa Ta'ala give all of
us the tawfiq of being able to see
it. Are there any questions?
We have a lot of questions, but we
don't have time. The next Halakhah.
Okay. So how about this then? There's one
question from last Halakhah I said I would
answer. Write your questions down, otherwise, you'll forget
them. We'll we'll we'll have them in the
next Halakha. Write them down, though, otherwise, you'll
forget them. I'm sure they're good questions. The
question was, if a person has
done
sins or in their semi Jahiliyah, meaning the
time that they were not practicing Islam, they
had sins, obviously, you're not supposed to share
your sins with other people.
Can you share your sins with other people
for the purpose of motivating them?
The ulama say yes. If you have
moved on and made good on your tawba,
those sins no longer call you and they
no longer are
something that you,
they are no longer something that you your
that you show weakness in front
of, and there's a benefit in mentioning them
to somebody. Right? So So somebody, for example,
is like addicted to alcohol. Say, how am
I ever gonna get out of this? So
a brother can pull him aside and say,
listen, you know, don't tell anybody, but I
was also addicted to I was an alcoholic
at one time. I know it's hard, but
you'll get through it, you know. Why? Because
it gives help to that person. It gives
them some encouragement.
The olema write that that's that's, permissible.
Imam Ghazali writes writes that also in his
ziriyah
that it's permissible. Why? Because the good outweighs
the harm in such a case. But to
boast,
you call this drinking and Jahili, I used
to blah blah blah, and the other thing
the other thing, that's not permissible because you're
boasting about it as if as if you're
proud of something that you should be ashamed
of. And, or just to mention it just
because,
or to mention it as if it's something
good and there's no benefit in it at
all,
those types of things a person must avoid.
Those types of things are still a sin,
and Allah knows best. Inshallah, there's 4 minutes
until salat if you can allow the sisters
to leave first, then we'll leave after them.
We'll save the questions for next week.