Hamzah Wald Maqbul – 20150415 Fiqh Class.mp4
AI: Summary ©
AI: Transcript ©
Questions from last week.
Where is Who has the questions from last
week? Where are the people with questions from
last week?
They're not here.
Alright. So
I guess that means there's no questions from
last week.
Anyone else have any questions from last week?
Okay.
So we talked about
we talked about Jannah. Right?
That the tariff that was given for Jannah
is the place that Allah
created
and prepared as an eternal abode
for his and we discussed who the are,
and, he honored them with the
vision of, Allah,
and his most noble countenance.
And
that Jannah is the place
where Adam was sent down. Adam Di, the
prophet of Allah and the Khalifa of Allah,
his vicegerent in the earth.
And all of that is this part we
discussed last week.
Do you have a you had a question
from last week?
Doctor Khaled?
Question from last week?
Yeah. Let me pull it out. Okay. We'll
let you pull it out, inshallah.
So he reminds us that Allah has perfect
knowledge of everything, that what happened
with Adam
is something that
was
something
that
was preordained in the knowledge of Allah. Allah
already knew that that was gonna happen.
It's a hadith. It's a Sahih hadith in
which it says that in the hereafter Sayidna
Musa and Sayidna Adam alaihi Islam,
they have, like, a little bit of
a little bit of, like, a
debate with one another.
Okay? So Sayidina Musa
says,
you're Adam. If it wasn't for your mistake,
we would all been in Jannah right now.
No one would have to come come down
to the earth and have to suffer or
go through any hardship.
And Sayid Sayidna Adam, alayhis salam, the
then retorts that, how can you blame me
for something
that was preordained to happen from before I
was even created?
And so the Nabi sallallahu alaihi wa sallam
then comments, FahaJah
Adam
Musa.
That Adam basically gave a decisive proof by
which he won the debate against Sayidimus
Musa. It's important to understand that things that
happen are not like a a some sort
of, like, a free falling
cosmic stage drama. Everything is under the control
of Allah Subhanahu Wa Ta'ala. But doesn't this
negate the concept of free will?
So that's why you should listen to the
previous lessons because we talked about this at
great length. Okay.
Too much. A lot. Not too much, but
a lot. SoundCloud.
SoundCloud.
And I'd I'd I'd mean that not to,
like, just jostle you. I'll listen to it.
If you still have a question, come back
and ask
So,
that's something important to understand. Right? Why? Because
we study all these different things. Right?
Oncologist,
nephrologist,
you know, whatever you 2 guys do, you
know, etcetera. You know?
We're all everyone's a a specialist in something
or another. Even down to the down to
the cobbler, he'll tell you which type of
shoes react which way to the cold and
which way to the heat and, you know,
which ones are easy to repair and which
ones are bad to repair, which type of
heel breaks quickly, which one doesn't, what materials
are good for what.
Everybody knows something about something or another. Right?
These are all details,
but everything funnels down to one
reality and one one truth at the end
of it, and that's Allah
And so part of
the the
virtue of
being a human being
and having the intellect that you and I
have and having the that you and I
have, which is what? We have the right
to petition Allah directly.
It's an honor from Allah
that he allows us to petition him directly.
There's no chain of command that we have
to go to or go through like other
people. This is an honor Allah
bestowed upon us. In fact, even even our
ummah this is an honor Allah bestowed upon
our ummah that
the holy name of Allah
is something taken by everyone, saint and sinner,
man, woman, child,
old person, young person.
Amongst the yahud, it's actually
a Halakhic
prohibition that people are not allowed to take
the name of God. You ever see, like,
orthodox Jewish literature when they write,
when they write the name of god, they
write g hyphen d.
Why? Because the divine name the the divine
name that comes in the Torah, the
is Yahuah
or Yahoo. They still don't know how to
how to,
pronounce it. The pronunciation was actually lost because
they're not allowed to say the name, and
the the proper way of saying the name
was considered to be a holy secret that
the priesthood kept.
And after the destruction of the second temple,
there is no consensus amongst them even how
to say the name anymore.
This is a great honor Allah
gave us that his sacred name, we know
how to say it. That's one of the
reasons I people should learn learn, you know,
learn how, like, Tajweed and saying things properly.
Right? So when someone gives the Adhan, they
should say they should know that, you know,
Allahu.
Right?
Right, or,
Why is it that you say, and
and and why do you say,
and why do you say it 2 different
ways and things like that? People should learn
to say those things. People should learn to
say the the
the the the Shahada correctly.
Right? Don't say
Say
So say, well, what's the big deal? There's
a it's a big deal. What does this
have to do? This happens to do even
with our ummah, that at the previous ummah,
it was an honor for them that their
mbe'ah and their priests
used to be able to call upon Allah
by his divine name. Means
the one who is and nobody else is
other than him.
Right? The one who is, Oh, Yeah means
Yeah like you're calling the vocative particle, Yeah,
Oh, You,
right? And Huah is He is, Hu is
also the name of Allah ta'ala,
even by our standards. Why? Because the Arabic
language, the verb to be, is unstated.
So the word means he, but it it
means what's unstated with it is he is.
Right? And so Allah is the most perfect
one that you can say about him that
he is, because he always was and he
is right now in a more intense way
than anyone else is. Our being is contingent
upon him. His being is contingent upon nothing.
It's
self subsistent.
He's not contingent upon anything.
And so and so, you know, that that's
that's a powerful thing. And they used to
believe that if somebody takes that name out
of turn, that Allah Tawah strike them down.
For that reason, they don't even say the
name. In fact, they they didn't say the
name for so long, they forgot how to
say the name. This is a very
curious type of, like, you know, from our
point of view, not, like, trying to,
not trying to, you know, antagonize whatever people
we live with, but this is a very
curious type of predicament to be in, to
have forgotten how to say the the the
sacred name of Allah
And so without making comment about what their
state is, we say that we thank Allah
for having kept that knowledge alive with us,
that you don't have to wait for a
priest, you don't have to wait for
the imam of the masjid to pray for
you. You can pray for yourself. You don't
have to ask Jibril to do this, you
know, or that. You don't have to ask
Mikhail to do this and that. You don't
have to ask the president of the country
or of the Masjid to do this, that,
the other thing for you. Every single person
who is in this Ummah has the right
to petition Allah
directly.
So when we talk about this, that Allah
he knew everything that happened before it was
gonna happen, he has control over all all
things, and people are like, wait wait wait
a second. Does that mean free will? Does
that mean this? What am I okay. Well,
those are good questions. We'll discuss them in
their time and place. But the Hasil, like
the most pertinent and the most,
what you call,
relevant piece of information that you and I
should extract from this is that Allah is
in control.
Whether we understand fully how he's in control
or not is almost irrelevant to this point.
Just we know he's in control.
Just like the table is not gonna know
how the carpenter is in control, but he
does know that the carpenter is the one
who made him. Even more than that is
the difference between us and Allah
a, you know he's in control in such
a complete way that there's no, there's no
shortfall in that. It's such a complete way,
it boggles the mind. And then after that,
to know that you have the right to
petition him, then why would you petition anyone
else afterward?
This is an honor Allah
gave to us. It's a shutoff.
This is what's different between us and the
animals, this is what's different between us and
the angels, this is what's different between us
and and and and other,
beings,
other materials, other spirits, etcetera, etcetera. It's a
great honor Allah
gave us. This is what we should remember
again and again when we talk about the
power and the quidr of Allah
We could say, okay. Do you say that
there's no such thing as any free will
whatsoever?
Well, we say there's some reality to free
will, but
that reality is limited and it pales whatever
it is,
it pales in comparison to the the power
and the control of Allah
over his creation.
So it behooves us to try to tap
into that rather than worrying about, you know,
like, being a nanny and, you know, looking
over trying to look over the shoulders of
the divine and say, are you running this
correctly or not? I don't understand why this
is that and this is the other thing.
That's not I mean, you can try to
spend your whole life learning about Allah Ta'ala.
It's a journey. Right? It's a journey
that a person you know, the that there's
a
there's a journey to Allah Ta'ala, which involves
what?
It involves what? It involves
doing what Allah made further upon you
and abstaining for what Allah forbid
you from
and, and then
orienting more and more of your life in
order to please Allah
and tell you reach a a that
the call
it's mentioned in the Quran. Rajul Salah is
the one who does what Allah commands him
to do and abstains what Allah commands him
to abstain
from, and then the rest of his life
he dedicates to doing good things. That's the
That's something that is very closely tied with
your own,
with your own efforts.
Although even that we say is not completely
due to your efforts, it's also Allah who
facilitates for you to get there, but the
path of getting to that point is usually
like a normal path. It's not supernatural path.
Right? Then there's another point afterward which what
what Ulamah referred to as a.
Right? Which is that you you've done your
part, and now you let Allah pick you
up and he will take you the rest
of the way through a very
supernatural
metaphysical
type of journey. This is what the
went through. This is what the oliya of
Allah
go through in the hadith of Bukhari that
the Nabi sallallahu alaihi wasallam says that when,
you know, my servant will come near to
me and not draw near to me by
anything more beloved than the farth. And once
he does the farth,
then he'll he'll keep going higher and higher
through extra acts of worship until one day
I love him.
Right? That's the barrier between these two different
paths. Right? Once you cross that barrier, then
Allata says, once I love him, then I
become the the 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, etcetera,
etcetera. And then he describes all of these
things. That's
the. Right? That's
the. Some people make a difference between the
2 of them. It's a little bit
out of the scope of this class. But
the idea is that you're supposed to get
there and then takes you. I mean, he
took you to that point also, but you
experience as if you're doing it yourself.
At that point, if you get to that
point, then you no longer no longer is
that blinds where you think you're doing something
yourself, no longer are you able to even
kid yourself about that. Then you feel the
help of Allah.
And we talked about that in the different
and things like that. But, it's very difficult.
It's a, you know, it's a very difficult
path to get to except for whoever Allah
Subhanahu Wa Ta'ala makes it easy for. But
the point is is this is that
the the the whole
the whole path of progress is what is
a path of trying to tap into,
the divine help,
trying to tap into the divine help. Once
you tap into the divine help, then you
realize how power powerless you are. But that's
when you,
you know, truly experience power in the same
way. A baby is powerless,
but her mother does everything for her
or for for him. A small baby, mother
carries you, mother change your diaper, mother,
you know, mother
feeds you. If you cry, the mother will
pick you up and take you for a
walk.
If you get bored,
you know, the mother will play with you.
Whatever you whatever you want at that point,
you you you get it. Right? And the
the the problem is just realizing that you
are the baby.
This is a process with Allah
If you think you're a big tough person
and you're gonna do stuff on your own,
then Allah says go ahead. Go. This is
a big universe out there. It's a big
earth. It's a big solar system. It's a
big galaxy
galaxy cluster, dark matter, light all the stuff
you, like, read about. It's overwhelming. There's, like,
black holes that are, like, 50,000,000,000 times the
mass of the sun in, like, the like,
the size of the city of Rockford or
whatever. Go fight with all of that.
Are you are you more
powerful in your in your in your physical
disposition or are the heavens? Go fight with
everybody. Once you're tired and you wanna come
back and make peace with Allah ta'ala and
acknowledge that you're the baby, he'll be happy
to take care of you. Everything you do,
he'll be happy to take care of you.
And
that's that's that's that's akhida. That's a very
functional part of akhida. It's very practical. I
mean, we talk about wilayah and, like, stars
and blah blah blah, but the fact of
the matter is if you follow Allah commands,
that's a very day to day process. You
know, that has more to do with, like,
not hitting the snooze button at fudger time
than it does with, you know, black holes
and dark matter and,
you know,
and all these other things.
You know?
Don't laugh.
Yeah. No need to laugh. Just come to
Fajr Insha'Allah and do what you need to
do Insha'Allah.
In that sense, the whole journey is nothing.
All it is the distance of the journey
is just between you and
yourself. Everyone has, like, barrier inside of their
heart.
That's all that's all you have to that's
the only distance you have to traverse.
It's easy to say. It's, like, very difficult
to to do,
you know,
but, that's that's the reality. Isn't no need
to blame anyone else for for for our
shortfalls.
And Allah
also created the fire,
and he
prepared it as an eternal abode for those
who
disbelieved in him.
And those
not just disbelieved, those were grossly
ingrate to him. He gave everything to them,
and they just refused to acknowledge him.
And those who disbelieved in his signs and
in his books and in his prophets.
This much Allah promises
us, Kufr is is is an antonym for
Shukr.
The opposite of Kufr is not Iman in
that sense.
The actual literal antonym for,
for Kufr is what? In ungratefulness.
Right? Some of one way that ungratefulness may
manifest itself is iman
or sorry, is lack of is is not
believing in Allah
so engrossed in your daily affairs that you
never bothered to think about
the the heavens and the earth and never
bothered to think about think about, you know,
what good advice other people tell you, and
so you don't believe in Allah
because you were so heedless that you never
knew anything.
That's the type of kufra of many people.
Okay? There's another type of Kufra is the
Kufra of, like, Shaitan.
Shaitan, do you think Shaitan has a doubt
about the existence of Allah
Shaitan knows Allah much better than you and
I do. Shaitan probably knows Allah better than
many of the people we consider to be
aliyah and pious people.
But, his kufr was is is exactly that,
the opposite of Shukr, that Allah
was his haq that he should have listened
to him, and he didn't listen to him.
And, that kufr is also a great number
of people.
There are also a great number of people
who who,
who fall into that kufr. Now we don't
say that every single person who disobeys Allah
is a kafir in that sense.
Rather, the person who refuses even to,
acknowledge Islam, that person is a kafir. So
if a person, for example, has a bad
habit, a person drinks or a person,
you know, looks at the thing that is
haram, or a person,
you know,
commits any number of sins, we don't say
that that's kufr,
in the sense of of
that you become like shaitan immediately.
But a person who
knows who Allah is and that Allah created
him from nothing then refuses to,
refuses to at least admit inside of his
heart that Allah has a right over over
over that person,
despite knowing knowing Allah created them,
and that Allah exists. That's that's the type
of kufr. Those are the people who the
jahannam was created for.
And, you know, again, like we say before,
people people always this is a this is
a I I when I was in Seattle,
like, for several years, I would go every
year, like, a yearly,
occurrence. It was a Jewish day school that
they would have,
they would have a session where people from
different religions would come and, like, share something
about their religion.
And so,
you know, so the Jewish day school is
always very interesting. It's in Bellevue.
Like, you go
you know where Crossroads is.
Right? If you kinda had
I don't even remember the names of the
streets. It's been so long, but it's somewhere
south of Crossroads. Really, like, wonderful souped up
school.
Security is crazy over there. If you, like,
drive by, you know, looking Muslim like, people
come out and be like, get lost. Get
out of here. You know, like, very, very
conscious of security.
So, yeah, I would go in,
and then first, it'd be like, but then
the teacher would be like, no. He's I
invited him to come. He comes out. And
then after a couple of years then of
coming, they would be more comfortable seeing me
there. But always this come question comes up.
Well, what if because it's an interesting school.
Right? Because Judaism is not necessarily
the the the affiliation to it is not
necessarily as theological as perhaps the affiliation to
Islam. So there are kids there that are,
like like, super orthodox,
you know, kids that, like, would go to
Torah study and their Hebrew is, like, really
amazing and etcetera, etcetera. And then there's kids
that come from families that they don't even
believe in God. They just want the kids
to be familiar with their culture. You know?
And so what happens always always, we get
this question every single year. Well, you know,
you just said that people don't believe in
god go to *. And, like, you know,
why why is it that, like, if someone
is good to their parents and good to
their family members and doesn't lie, cheat, steal,
they're a nice person, why would god want
to, like, send them to to the hellfire?
And I would I would say, listen. Right?
If they're good to all these other people,
then let them get their reward from them.
What does it matter to me if someone's
nice to everybody else, but they're they're mean
to me? What am I gonna do to
them? Right? What's fair? If you know? The
second thing is this, is that so, you
know, if you want if you if you
did something for other people, then go get
your reward from them. Don't expect anything from
Allah.
The second thing is this is that,
why does it disturb you in the first
place that god punishes somebody by sending them
to the hellfire? If you don't believe in
him, it shouldn't bother you.
Right? What if someone comes with, like you
know, somebody comes and say, I have an
imaginary friend, and he's a pink elephant that
is a, you know, astrophysicist,
and he's right here. He's right here. His
name is Bill, and Bill is gonna, like,
come to your house tomorrow and beat you
up. They're like, oh,
Bill.
Right?
If you're afraid of Bill, you also should
go to the you know, seek seek mental
help like, you know, Bill's friend who just
made the threat.
Right?
Or you don't actually not believe in God.
And so, you know, like, the orthodox kids
are like, yeah. You know?
What up now?
See you, Torah study.
You know what I mean? So that's that's
that's Kufr. Right? Those people go to Jahannam,
and a person may feel sad about them
going to Jahannam. And Nabi salallahu alayhi wasalam,
Allah created him with a certain disposition. And
the disposition of the prophet sallallahu alaihi wasalam
was such that he he didn't want anyone
to go to jahannam.
If it was his choice, nobody would be
punished for anything. Allah made him that way.
At the end of at the end of
it, the only reason he didn't express that
even more is what? Is because Allah
made his decision and the Nabi Salsam never
said anything against the decision of Allah
Otherwise,
you know,
Right?
Seek forgiveness for them or don't seek forgiveness
for them. Even if you seek forgiveness for
them 70 times,
Allah still won't forgive them. The Hadith of
Bukhari,
that the Nabi
said after this ayah was revealed,
that if I knew making a stifar for
someone more than 70 times would help, I
would have done it.
But but the understanding of the ayah is
that that 70 doesn't mean 70. It just
means, like, as much as you want to.
Just keep doing it. It's not gonna help.
So he says that's why that's why that's
why I stopped.
Otherwise,
that's,
you know, that's how Allah created his prophet,
sallallahu alaihi wa sallam. But at at the
at the end of it, there are certain
people who are gonna go to jahannam because
for the reasons mentioned, and they deserve it.
May Allah protect us from ever being one
of them. And he's the one who can
who can protect us from that. I mean,
that's the other thing, you know, instead of
worrying about, you know, your friends whether they're
going to or not, just worry about yourself.
Ask Allah to protect you
from going. And if you worry about them,
then ask Allah for their Hidayah also. It's
not about your friends, it's about Allah Everything,
the focus always should come back to Allah.
And this is the greatest punishment of Jahannam.
It's the greatest punishment of Jahannam that the
people will call upon Allah
and,
and they'll petition the angels, and they'll do
this and that and the other thing, and
Allah won't listen to their calls anymore.
Allah will listen to their calls anymore. They
will be completely
devoid of any sort of connection to Allah
Here we call on Allah
We make duas, and he listens to our
duas, and he answers them. Whether he answers
them in this world or in the hereafter,
but the duas are not lost.
Even duas of a in this world are
not lost.
Right? The goodness of a is not lost.
Over there, have saber, don't have saber, freak
out, you know, curse on the top of
your lungs while you're getting burned, or be
patient and have good conduct, whatever. It doesn't
matter. No one cares anymore.
Nobody's watching anymore. Nobody cares anymore.
You a person who is in the hellfire
protect us from it, That person is just
suffering anonymously forever. That's the they earned for
themselves.
And just like the greatest
reward of Jannah is what? That Allah
you
can commune with him with no barrier between
you and him.
Just like that the worst punishment of jahannam
is not the pain,
because people can deal with pain.
The worst punishment is the hopelessness that there's
really nothing after this for you.
May Allah protect us from from that.
And that we believe that Allah,
most blessed in high as he
comes on the day of judgment,
meaning his tajalli is manifest on the day
of judgment. He's manifested on the day of
judgment.
We see some some sign of his presence,
in such a way that we will perceive
his presence,
and the angels will be there to witness
that day in ranks.
They'll be there in lines. All of the
angels are are are are there to witness
it. Just like there's a court case and
you have, like, like, a, you know, the
judge, the jury, the stenographer,
the defendant, the plaintiff, etcetera. And then on
top of that, there's a a gallery in
which in which witnesses are watching. So the
angels will be also commanded to be present
on that day in order to witness it.
Witness what? The array of all the different
nations and all of the
the the
the accounting
and all of the punishment and all of
the reward.
And so every every will be gathered on
that day,
And so whatever,
an is, right, this Nabi
he said, when you get married, marry,
marry such a woman that is that you
will love and and that will bear many
children for you because it will make me
proud on the day of judgment what the
size of your this Umma
is. What the size of this Umma is.
And so that will be something that this
ummah will be like a huge group on
the day of judgment.
It will be from the of the people
of the of belief. It will be the
largest
that that's there. And this is a that
Allah gave a quality and a virtue Allah
gave to the of the prophet Muhammad
But there will be certain Ambiya who will
show up
with 2 or 3 people, 3 people, 2
people, 1 person.
Nabi alone, nobody believed in him. His whole
life he struggled, nobody believed in him. There'll
be some certain people, not even, just people
who will be there alone.
This is a hadith about alright, the Nabi
says,
Omar is Omar Abdul Khattab bin Nufayl
and his cousin, right? From the Asharah Al
Mubashirim Al Jannah, like the most or the
least like known of those names. People know
who usually know who the Khulafa Rashidun, Arzad
bin Abi Waqas
and Abdul Rahman Ibn U'Auf
and Abur Baytat Tubman Jarrah, etcetera, etcetera. These
people are known.
Talha and Zubair, they're
known. Sa'id bin Zayed is the 10th name,
very few people know anything about him. He's
a he's he's a relative of Saeed bin
Zayd bin Zayd bin Zayd
bin
Zayd
bin Amr bin Nufail.
Right? And so his father,
Zayed bin Amr bin Nufail,
is a, even though he's a nephew of
the father of Sayna Umar
by
by relation, but they lived at the same
time.
And so Khattab, the father of Sayyidina Umar
who
was extremely harsh man,
and he was a person who was very,
very fierce in his
defense of idolatry and of the customs of
the the Quraysh to the bitter end.
And Zayd bin Amr bin Nufayl, who is
the father of Saeed bin Zayd.
He was such a man that he detested
idolatry
and he detested Jahiliya,
and he only worshiped Allah Subhanahu Wa Ta'ala.
And one of the things that he and
he detested the the Jahili culture. So one
of the things that he used to do,
have mercy on him and be pleased with
him, is that he used to take the
girls, the baby girls that they used to
bury alive in Jahiliya,
and, he used to
basically plead with the parents,
just give her to me instead. And so
most of them would say, like, yeah, whatever.
You know, he'd pay him or he'd do
whatever inducement he needs to do in order
to save the girl's life, and then he
would raise the girls himself, you
know, until they reach the age of being.
And then once they're, he would take them
back to their parents and say, if you
want, you can take her back. I paid
for her upbringing.
I raised her, I taught her, I taught
her, you know, manners and everything,
and if you want, you can take her
back, or if you want, you release her
now. And if they they took her back,
they would take her back, or if they
released her,
they would he would take her and then
get her married to somebody, a decent person,
and that's what he used to do. That
was how he spent his life. And
so,
and
so Khattab
persecuted him relentlessly.
Why? Because
he,
he found his ways to be an insult
and affront to the forefathers of Quraysh and
to their culture
as if he's saying, look, I know something
better than your fathers did. And so he
hated him, and khatab actually had a standing
threat to him that if you come anywhere
near the the Kaaba, I'll kill you. I'll
drag you out of the Haram and I'll
kill you. And so he used to stay
far away as well, just like the Nabi
Sallallahu Alaihi Wasallam used to worship Allah after
a time from the, although there was never
like such an explicit threat, but there was
kind of a bad vibe, you know, from
Jahiliya mixing with the people.
So Zayd bin Amr bin Nufayl used to
do that. Nabi
commented about him that he obviously wasn't a
Nabi, but he commented about him that Zayd
bin Amr bin Nufayl will be raised on
the day of judgment as an Ummah unto
himself,
as an Ummah unto himself.
Yes. Why doesn't anyone know about him?
Because everybody's busy trying to get into med
school and nobody comes to class.
Everyone's going to med school, but you, you're
not trying to go to med school, you
just stay home.
Don't ask these things on camera. Okay?
Yeah. There's a there's a,
the the translation of the that
Hamza Yusuf did.
Sheikh Hamza Yusuf did.
There's an appendix about the.
It's a it's a book you can probably
get for $13, $14.
So buy it and read it.
Don't just buy it and then be like,
oh, look, I have the book. I'm smart.
Biden read it. It's not that difficult to
read. A lot of the stuff we're talking
about is all over there as well. You
know? Did they make you read it in
the Arabic intensive?
I didn't think that was my brother. That
was your brother. Okay. I apologize.
Looking very similar to your brother. Probably gets
annoying time to time, doesn't it?
Well, you should go and take the Arabic
intensives and read the book as well.
So
so the
the the the the the,
it will be a strange day.
That day, the day of judgment, people will
be all gathered together. It'll be a strange
day. People will be
people will be, you know,
like that. You know? Some people will show
up. You know? They're part of the the
prophet or the say the Musa alayhi wasalam
or the so and so. But some people
will be like, they're just alone. You know,
everyone they knew and they loved in this
world, they'll be separated from them.
But at any rate, whoever it is and
all the kind of weird
also,
all the weird people who claim that they're
a and they're not a and all the
people who claim that they're they're, on the
right path and they're not on the right
path, and all the people who made all
these ridiculous joke joker like claims to this,
that, and the other thing, those people and
all their lackeys, they'll show up on that
day also separately. And they'll be, they'll be,
put in front of the angels, and they'll
be judged 1 by 1. They'll
be punished or they'll be rewarded for what
they did.
And so Allah Ta'ala has an for that.
He has a system for that as well.
Comes in the hadith of the prophet
that when a person who believes in Allah,
does a good deed,
that good deed is not rewarded in this
world. It's
not. When a kafir does a good deed,
the good deed is completely rewarded in this
world.
Because this is
a good
They're rewarded in this world for it.
If they don't receive the reward for it,
then
then what will happen is that their children
will thrive and survive or their offspring, their
progeny will thrive and survive.
The loved ones that they have will somehow
or another, you know, some something through their
connection will benefit from their goodness, but it
will be in this world, and it will
all end in this world. So that
they show up empty handed.
Whereas it comes in the Hadith of the
Prophet
the person of belief of Iman,
they're not rewarded for what they do in
this world.
Rather, what happens is that Allah
saves that for the day of judgment, and
he just feeds him feeds them from their
from his father in this world. That's literally
what it is that Allah,
Allah, he feeds you. Right? He'll give you
something to eat, some place to live, you
know, just as as as a gift that,
you know, he's Allah. He'll give you something
on the side that, okay, fine. You eat
something, you drink something, you know, everyone else
is getting married, you can get married as
well eventually.
Everybody else is,
you know, everybody else is having a good
time. Okay. You enjoy a little bit also
just so you're not left out just, you
know, because because he loves you.
Right? If you say
he gives you something, he'll throw you something
because he loves you. When will the actual
reward be? It will be on that day.
And this is one of the,
one of the the the the kind of
biggest and most frustrating misconceptions
that any of and anyone has had about
the dean.
And when I say frustrating, I don't say
about other people. I say about myself. Also,
sometimes I think in retrospect that I did
something for what reason.
All of us, you know, I should should
evaluate why we do what we do.
If you do what's right,
and then you're like, oh,
with regards to Islam, right, if you do
what's right and you're like, oh, this is
not working because I haven't become the president
of the Masjid yet, or everyone doesn't love
me, or the caliphate hasn't been established, or
this or that or the other thing, all
these other things. So I must be doing
something wrong.
Right? This is this is this is, like,
really,
erroneous line of thinking.
You do what you do,
will see will see who was successful, who
wasn't successful.
Will see.
Somebody, 2 people do something, you know, and
1 person is, you know, you know, for
example, 2 people memorize the Quran,
and one person has a beautiful voice, and
he, you know, uses it to show off
and to make money and to cheat people
and, like, you know, there are literally people
who use the recitation of the Quran in
order to, like, you know, make friends with
girls and, like, weird stuff like that, you
know, strange things like that. Trust me, if
you're alive long enough, you'll see everything. Nothing
will surprise you anymore.
Nothing will surprise you anymore.
Not to say that everyone who says beautifully
is like that. Most
of the people who are like that, they,
you know, they're very pious people, and we
love them for the sake of Allah. So
I don't wanna cast an inspiration on some,
but there are people who use these things
for wrong purposes. Right? And so you're like,
well, my hifs was a waste of time
because I did hifs, and they never asked
me to lead Taraweeh,
and they asked this guy who's like a
horrible has horrible character, and, you know, they
they, you know, invite him to give talks,
and they invite him to give the and
they invite, you know, whatever. And, like, my
hifs was a waste of time. The community
didn't benefit from it, and it was a
no. It was
you'll see whose hifs was a waste of
time.
You'll see whose hifs was a waste of
time. They say, oh, you know, why you're
spending you're spending your entire life learning the
kitab, the book of Allah and the sunnah
of the prophet sallallahu alaihi wa sallam. You
know, the ummah doesn't need that. The ummah
needs economic power, and it needs military power,
and it needs it needs
modernization, and it needs, you know, you know,
our countries are so disgusting and, like,
people don't throw garbage away. They throw it
on the streets, and they don't know how
to form a line, and they need modern
sewers so that they don't get infected with
every disease. And, okay, all that stuff is
true. Right? I'm not saying that, okay, stay
in the garbage hole. Right?
It's true. But that's not that's not, that's
not what your najat is in. Because every
ummah, right, the Roman Empire, the Greeks, the
British, the, you know, America,
Europe, all of the all of the countries
of power. Right? Everyone's gonna die eventually. Right?
Is anyone gonna live forever?
Nobody lives forever. Rome Rome is not what
it used to be.
Right? Nobody lives forever. Nobody's milk is lasts
forever.
Nothing we even know that the universe is
not gonna last forever. They, you know, cosmologists,
they trade jabs at each other for theories
of how the universe will end. There's nobody
who made a theory saying that the universe
is gonna last forever. There are people in
the old days, it's all discounted now. No
modern
modern, scientist will will will contend that there's
a way that the universe is gonna last
forever. All of it's gonna die. Now tell
me at the end of it,
right, what's more important?
You had a good sewer and you're a
kafir or, like, you know,
you you you believed in Allah and, you
know, did what you're supposed to. I'm not
saying have a bad sewer or no sewer
or throw garbage in the street or any
of that. Don't do any of those. They're
horrible. They're disgusting. But the point is is
what? The point is is that at the
end of it,
you know, we'll see on that day what
the you know, who was who was,
you know, who was wasting their time and
who was doing well. You know? We'll see
who who who was the person who spent
their time wisely. And this is something that
we should have a little bit of about.
It's good to be humble. I'll get to
it inshallah. It's good to be humble,
but, you know, don't be so humble, you
know,
as to,
like, you know, destroy your own aqal, your
own intellect.
Right? It's good to be humble. It's not
good to walk around and be like, woah,
I'm going to Jannah, you suck. You know,
I'm I'm the best. I'm the greatest. You
can't touch this. You know? Alright. Etcetera, etcetera.
Don't don't don't don't do that. But at
the same time, the prophet
there are certain points. Right? Like, Abu Sufyan
at the end of or after the battle
of Badr was said and done, and the
Muslims retreat,
or sorry, Uhud, the Muslims retreat up the
mountain, and then and he he
shouts,
he says he says that we have hubal
and you have no hubal. And the prophet
says, right, hubal is the name of one
of their idols, right, that they brought into
the Kaaba from from from from,
Palestine
and not from Palestine, actually from Sham. And
so what happens is,
is that the prophet says to say, because
he he had a loud voice, he says,
respond to him.
Don't just let him don't just, you know,
don't just let this, you know, obviously become
a Sahabi later, but at the time he
was saying something very foolish. Right? So Just
don't let don't don't just let this fool
get up and say something stupid and just
leave him leave him be.
Prophet had rheera for the deen
So he says respond to him.
And, Saydna Umar says,
We have Allah and you have nothing. We
have the actual Allah who created the heavens
and earth from nothing. And you have like
a piece of rock that's sitting in the
Kaaba.
Don't don't delude yourself. And Abu Sufyan says
to him that the the day of
Uhud is, in exchange we're even now. The
day of Uhud is in exchange for the
day of Badr. And said now,
Umar steps forward and says, how is that
a fair exchange? He says what? How is
that a fair exchange? He says, your
our our our dead are in Jannah, and
your dead are in the hellfire.
It's not generally a nice thing to say
to people,
but there
is an occasion where you can make Islam
have someone's you know, you can make rectification
of someone's wrong understanding.
He had a wrong understanding. It seemed to
him like that that they're equal. They're not
equal,
right? They're not they're they're not equal. They
are,
there there's like a day and night. There
couldn't be further difference between them. You understand
what I'm saying? And so
and so, you know, you'll see on that
day, it's important to remember the
You'll see on that day who
who has what and who doesn't have what,
You know? And it's fine. You should be
humble, and you shouldn't, you know, you shouldn't
be like, I read last year. Awesome. And,
like, I'm going straight to Jannah, and you
all suck and, like, blah. You know, obviously,
you should be humble, should hide your good
deeds. You should always ask Allah
that he accepts from you. You should be
concerned
about that you do everything you do with
perfection in the best way possible, you
know, so that Allah accept from you, etcetera,
etcetera. But at the end of the day,
that doesn't mean that you
don't acknowledge the fact that someone who did
something for the sake of Allah ta'ala,
you know,
that's the day we'll see who's who's on
top and who's not on top. Right?
It's horrible to have no proper
sewer system. I agree. But that's not that's
not what will make and break someone forever.
And forever is much more important than for
a limited amount of time.
And so
on that day, the
the scales will be,
the scales will be placed,
in order to weigh the
the
the the
the deeds of the slaves of Allah.
Who is the principal transmitter of the Muwat
Avima Malik from Malik.
He was the first Qadil Jamaa,
the first chief justice of the,
of Andalusia
when he went when he was for Andalusian.
He was the first chief justice. Right? You
know, there's one one interesting thing, like, I
don't maybe I mentioned it before, but I
like mentioning it. Last year in the Hajj
group, someone's like, oh, dude. Something weird happened.
What? He says, they were speak there there
was, like, this group of people speaking Spanish
in the I was like, you moron. They've
been speaking Spanish in the since the time
of the salaf. You're the weird one speaking
English there. You know?
So right? So Yahia bin Yahia came all
the way from Spain,
to hear the the the from directly from
Imam Malik, and Malik really liked him because
one time somebody brought,
there's there's an elephant brought to
Madinah, and it's not like people had zoos
and things like that in the Arabian Peninsula
in those days. So people recite the
They've never seen an elephant before, so everyone,
like, cut class that day to go see
the elephant,
except for him. And so Malik said, aren't
you gonna go see the elephant too? He
goes, I didn't come here to see the
elephant. I came here to learn. And so
he gave him
great duas, and that's why he's the principal
transmitter of the barakah of those duas is
why he's
and Allah's,
we should for Allah's choosing. This is why
his out of like like 13 principle different
narrations
of the Muwata, his is by and far
by by by far the most widely transmitted.
So when he went back to Andalusia, he
became such a renowned scholar
that,
the Amir
made him into the chief justice. Right?
The the the the the title of the
chief justice of the court,
in the east, in the is generally they
say,
the judge of judges.
And whereas in the in the, sorry, in
the, they they call it,
the
the the the judge of of of the
of of everybody, of the gathering of everybody.
And so he was the in
Andalusia,
and he was known to have a very
sharp tongue against
against,
rich people and people in in worldly authority.
So, like, one time, the Amir,
he, he broke his fast on purpose.
And so,
during Ramadan, so he asked what should I
do? He says, well, so so
said, well, normally, a person has a choice
either to, feed 60 people or to, free
a slave or to fast for 60 days
nonstop. So because you're so wealthy,
and it doesn't make a difference to you
and peep rich people like you if if,
you know, rich people like you, if I
give you the first two options, you're gonna
treat breaking a fast like a joke, you
know, and you're not gonna think twice about
it. So I'm giving Fatwa that you for
you, you only can fast 60 days.
Right? So one of the things that one
time that Amir once asked him, you know,
the emir once asked him,
is the scale pounds on the day of
judgment, are they gonna be made out of
silver or gold?
And so he wrote back a very simple
letter to him,
that that,
all praise to Allah and his peace and
blessings be upon his servant and master, Sayidna
Muhammad.
The Nabi
said, it's from the beauty of a person's
Islam to, like, not waste time with things
that are none of his business.
So, like, if, you know, the board, if
I say something harsh to you, you know,
there's a great tradition of
of, like, you know, chop busting between movies
and and and and and rulers, you know.
So it's just a small little small appetizer
of what our forefathers,
went through. So at any rate, so the
the Muazin,
they're there to weigh things.
They're there to weigh things. Don't worry about
what they're made out of. But the the
interesting
thing is why why is it Allah chose,
wasn't
wasn't to be the quantum
of Amal?
Why did he choose weight to be the
quantum by which,
deeds are counted?
It's not number. It's not volume. One of
the things about weight is it's an intrinsic
quality. Visually, you cannot assess,
you cannot assess how much weight something has
or how much mass something
has. So you can have a bowling ball,
and you can have the same thing, you
know, made hollow out of
plastic. From a distance, they may look exactly
the same. You can finish the the
the surface, the texture to make them look
exactly the same.
But,
but but it's something intrinsic until you put
it in the scale, you won't know which
one is, which one is heavier, and by
how much it's heavier.
And so the hikmah of of of having
scale pans on the day of judgment
is that you'll have certain deeds that look
like a big deal.
So and so King gave 1,000,000,000 of dollars.
Bill Gates gave 1,000,000,000 of dollars. You know?
Mark Zuckerberg
gave 1,000,000,000 of dollars.
Gave 1,000,000,000 of dollars for this, that and
the other thing. Will
see who
accepts from.
There will be people who come with 1,000,000,000
and it'll be thrown in the scale pan.
It it doesn't have much weight with Allah
And there'll be people who will throw something
hadith of the prophet that someone will come
with so many, like, 99,
scrolls,
all of them full of sins.
When you open them, unfurl them, they'll be
as far as the eye can see.
So how far can the eye see?
Is the sun 20 miles away? No. That's
true.
Right? You can you can see a lot
of some of the things you see in
the sky that you think are stars are
actually galaxies.
You can see really far away.
So
knows best, you know, it's from the end
of what the meaning of it, but it
seems like a lot.
So if you rolled up a scroll like
that and you threw it in a scale
pan, it would weigh a lot.
And then the person thinks, oh, that's it.
It's the jig is up, you know, there's
no more no more hair left for me.
And then and then the angels will be
commanded before the judgment is is made to
bring bring forth his good deeds. And so
they bring literally, it says, like, the word
is used in the hadith is like a.
Right? Is what they
they they call, like, you know, nowadays in
modern language, like a like a card or
a driver's license or like a business card
or something like that. So it'll be like
a business card, you
know, that has, like, the word words
written on it. Right?
Right? That's what the even it's funny, like,
in the Emirates and stuff like that, you
know, you'd be like, oh.
Right? So
it's like because they're what are they talking
about? They're talking about, like, your your, like,
driver's license or your license for something or
another, you know, your card for something or
another.
And it sounds funny in Punjabi.
So, yeah, there'll be a little with the
words
and they'll throw it into the scale pan,
and the the says it will outweigh everything.
So does that mean no one will go
to in
that?
Well, if nobody if nobody doesn't
say then maybe, but unfortunately that's not the
case. The Muslims, like, they all say
and their sins go into that pen. Uh-huh.
No,
that outweighs all of them.
It outweighs all of them. But we have
to pay for our sins, though? So this
is the thing. Look,
Allah
sins that you commit against him, he can
either
forgive them or he can
he can, punish you for them. You understand
what I'm saying? Yeah.
That outweighs them. That means what? No one
will go to Jahannam forever.
But there are certain specific sins Allah
insists that they
are punished for. Now the outweighing that means
what? Okay. He'll make up for it later
on through
you being there forever. Okay. Some part of
it will make up for whatever.
And more more more than that is what?
Is that, okay, Allah will forgive. Like, okay,
you did you know, someone suffered a lot,
you know, didn't do something. I'm not saying
it's okay to, like, sleep through your prayers
or whatever, but someone slept through their prayers.
Allah it's just right if you want to
even punish somebody. If you want to, you
can forgive them. But, like, what if someone
does something to somebody else?
Right? Allah is Ghafoor and Rahim, but people
are punks, you know?
Say, okay, Allah forgave you everything, but like,
hey,
that's that's between you and Allah ta'ala. Remember
you, like, borrowed a dollar from me one
time?
Yeah. I want it back now.
Right? And that's something that you're not gonna
you're not gonna be able to deal with
otherwise. So you'll still be punished then. Right?
You'll you'll still you'll still be punished but
the outweighs all the sins. So that means
that nobody that means nobody will go to
Jahannam
forever who says, Nobody will go to Jahannam
forever. Eventually,
the weight of the will take over the
sins. Even if a person is punished for
all their sins, they'll eventually be brought out
of it. The only person who who who
absolutely,
you know, the scale pounds will be,
against them is who is a person who
didn't have any iman. May Allah protect us
from being amongst them and may Allah give
iman to our
neighbors and the people we live with who
don't have it and
to everybody.
So whoever on that day, their scale pans
are heavy with good deeds,
those people are the ones who will be
successful.
And, again, we say that either hadith of
the prophet
that don't ever don't ever curse my companions.
Why? Because, well, if one of you to
give the scale pan or the mountain of
in sadaqa, it wouldn't be worth with Allah
what,
the 2
cupped handful
of grain of of one of my companions,
what he gave in sadaqa. Right? And so
that means the weight has to do with
what? And we discussed this last time with
the whole
metaphor of the farmer and the seeds and
all that other stuff. It has to do
with the ihlas that a person does something
with.
The ihlas with which some the sincerity with
which somebody
does something with. And so that's that's what
it is. Ultimately, those things will make a
big difference.
They'll be given they'll be presented very nicely.
They're they're not nicely. They'll be presented everyone
will be presented what? Like an audit of
their
of their deeds. Right?
What?
A numbered book.
Has anyone here, like, gone to court before?
You haven't
I've been to, like,
I I've been to a deposition.
I was, like, an expert witness. I went
in my turban and, like, my and stuff
like that. And the the the, like, the
other attorney was like, cake. You know, we're
gonna this guy probably didn't speak English. We're
gonna
we're we're gonna juice him hard this day.
You know?
I was an expert witness. I was, you
know, I was an expert witness for for
the plaintiffs. The defense attorney was, like, it
it was the defense of the huge corporation.
An employee was, like, suing them for discrimination.
He he was like like, I could see
the smile on his face. You know? And
so I was getting paid I was getting
paid $300 an hour to do the the
thing, so I I didn't care. So he's
just trying to get me to, like, screw
screw up one way or the other, and,
like, I'm just answering all of these questions,
and he's getting more and more frustrated.
And then, like, the the the the plaintiff's
attorney,
who has to pay my bill,
they're like they're like, you know what? He
hasn't given you anything. He hasn't given you
anything you want, and and now you're just
asking stupid questions that don't mean anything. Just
in order to, like, bankrupt my my client
because you're an attorney, you can you you
bill a corporation, and he you know he's
poor. He can't afford it. And so he
she called the judge, and the judge the
judge, like, railed the guy out and said,
like, you know, you obviously didn't have your
act together, and you have nothing that you
can get on this guy. And, like, I
was like, yes. You know, what's
up? You know?
So
right? But,
but, yeah, you get this you you get
all the documents from court. They're all, like,
they're, like, on the legal size paper. There's
numbers. There's, like, line numbers for everyone. There's,
like, 10, 20, 30, and the lines are
all numbered. Right?
So what does it mean? It means there's
gonna be, like, a remarkable degree of accuracy
in that book.
Right? Right? Like like Sheikh Tamim who gave
the talk before the Jumak Khutba. He said
he said he said
People on that day, they'll say, like, what's
up with this book?
What's up with this book? Nothing is left
out of it. Like like, big things, small
Everyone is gonna be
presented their their audit for what they did
in their their their their,
life. And so it's a hadith of the
prophet that a person will die the way
they lived,
and the person will be in the grave
the way they died, and the person will
be resurrected the way they were in the
grave, and the person will be,
judged
the way they,
the way they they they were resurrected.
And so what happens is that if a
person is
a good person,
you know, they did what they're supposed to
do in this life and they weren't you
know, they're more worried about a lot things
about them than what other people think about
them.
That person, Fasofa, you hassle. Right?
Those people will be respectfully handed their
their, their record in their right hand.
And they will be allowed to go through
easy questioning. They won't be questioned in a
harsh way, but they'll be questioned in a
polite way.
The
one that the book has thrown at their
back.
That's not like a nice way of giving
someone a book. How how how are they
throwing it in his back? I thought he's
gonna get his back.
How How he got his book in his
back now?
I I I mean, like, it's yeah. That's
how it is. The angels will one will
be I hear that, I hear that,
mayor right or left. Yeah. But the the
thing that's
behind behind his back, I hear that,
some chef told me that he tried to,
cheat the angel, and he put his left
hand behind his back. Mhmm. No. But the
angel, he put it in. That's a that's
an interesting ta'weel. I don't know. I can
look it up.
Yeah. I'm just I'm just reading the the
the Vaher, it's the ness of the Quran
also.
But that's an interesting between
2 different nusus about being handed the book
in the left hand or being
handed the book behind your back. That's something,
I guess, I can look up and,
get get back to you. So I yeah.
That's a that's a possibility as well.
But, yeah,
at any rate,
that's not like that's a nonstandard way of
being
given what you're given.
That person,
that person. Right?
Those people will be roasted in the fire.
So questions?
Yeah. And,
Yeah. So, like, if if so yeah. With
people, people have rights with each other. If
you stole something from someone,
if you
if you killed another person, if you harmed
another person,
if you did something to another person,
those things will be those things, a person
will have 2 options. They'll have the option
either to forgive you or they'll have the
option to exact vengeance for you from you.
And so the Nabi
Yeah.
So there's a hadith of the prophet
Nabi salallahu alayhi wasalam asked Sahaba radiAllahu alayhi
wasalam, who's the muflis, who's the bankrupt one?
And so they said that they said,
Sahaba
said,
the bankrupt one is the
the one who has, like, who has no
money.
He's broke. He has his he owes people
he owes people and he has no money.
And so he says, no. The bankrupt one
is the one who comes in the day
of judgment
with many good deeds, and his hisab with
Allah is clear.
But then what happens is other people come
and say, well, this guy did this to
me. This guy did that
to me. This guy cheated me. This guy
lied to me. This guy did something or
caused me some harm or owed me whatever.
And so what happens is that all of
those people, 1 by 1, they'll take the
recompense out of his good deeds,
and then the line is, you know, onto
all his good deeds are done, and then
the line is still there.
And then what what will happen is at
that point at that point, the people, because
they don't have anything to take from him,
they'll just burden him with their sins. They'll
offload their sins onto his back,
and then he'll have to pay for all
of it. And, obviously, we say that something
that stays with the person, but they'll have
to pay for all of those,
for all of those,
misdeeds that they have burden they've been burdened
with, and they won't be allowed out of
the fire until all of that has been
paid off.
And, you know, people say, oh, the hukuk
of the Ibad are more than the hukuk
of Allah ta'ala. You know, they're more important,
and I really I shudder when I hear
stuff like that. Right? The rights of Allah
outstrip the rights of any of his creation.
Allah is Allah, and the creation is a
creation. The creation is nothing in front of
Allah. Even the rights of the creation, the
only reason they're rights is because Allah gave
those rights to them.
That's the only reason.
And so, you know, sometimes people, like, owe
someone money and that person died or that
person, they don't have a way of getting
back to them or they don't know who
they are sometimes, who they stole from and
whatnot. So
give some sadaqah, you know, in that person's
name,
and, you know, do good deeds on their
behalf in this world and ask Allah, if
he
wants to, he can flip someone's heart also.
That's all Allah is doing the whole thing.
Right? What do you say? Cut through the
fluff and go straight to the source. Right?
That if he wants to, he can make
that person's heart.
It's
a very popular, very mature hadith of the
prophet
that the the hearts are as if they're
between the two fingers of the most merciful
one. He turns however he wishes. If he
wants, he can put in that heart person's
heart to forgive you as well. But the
the the point is is that, yeah, when
we say when we say that the
are
more important, we don't mean
that intrinsically they're more important than the because
the
outstrips everything, there is nothing that compares to
it. But we say that you should be
more concerned with the hukuk, the rights of
other people.
Why? Because Allah is and He'll forgive you,
and people are people are just mean, and
they won't.
So you can trust in Allah's
but don't don't hold your breath when it
comes to people because they'll they'll they'll dog
you every time. Last question.
Last question because we're running out of time.
Yeah. Go ahead. You had to sign up
before.
No.
Next time, shooter. Next time. We have to
have something for next time. Otherwise, I'll be
out of a job. That's a big question.
Yeah.