Hamzah Wald Maqbul – 20150422 Fiqh Class.mp4
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AI: Transcript ©
So we left off last time talking about
the way the
audit of deeds will be presented to different
people,
at the time of Hisaab, at the time
of their reckoning.
So the author continues.
He says,
So the siroth
the word siroth is a, a loanword from
from from either Persian or from Latin, but
it's not a originally an Arabic word.
And so, the word
one of the meanings of it here is,
I mean, one of the meanings of it
is a straight path. One of the meanings
the meaning that's intended here is like a
bridge.
So there is a bridge from the place
of judgment,
to Jannah,
that passes over the recesses in which Jahannam
will be.
And that bridge is known as Sirat, as
the Sirat. There's a number of or descriptors
regarding it
that are
who added in the in the in the,
hadith of the prophet sallallahu alaihi wa sallam,
but everybody has to cross over it,
if they want to make it to Jannah.
So the people who are
the people who are
going to go and get dragged into Jahannam.
They'll either be thrown into Jahannam directly
or they'll be for some reason or another
unable to cross the silat. I mean, one
of the things about the day of judgment,
Allah says in
Right?
That just like just this is
the people who turn away from my remembrance,
will give him a very constricted life in
this world.
And
will raise that person blind.
That person will then ask on the day
of judgement when they raise blind. Oh, our
lord, why did you
raise me blind when I used to have
sight in the world?
And Allah will answer
him,
just like you
turned away from my signs in this world
and forgot about them, just like that this
day you'll be forgotten.
So obviously the is going to be very
difficult to pass. Someone cannot see where they're
going,
and it will be fraught with,
all sorts of difficulties,
and it will be fraught with all sorts
of perils.
It's unfortunate.
Young master Yahia asked about the yesterday, and
he's unable to hear the answer. But we'll
you know, you can, like, listen to it
on SoundCloud or whatever for all you listeners
at home.
The the
is described by the prophet
as
having hooks at the end of he actually
asked about the hooks, you know,
and,
long, like, poles with hooks at the end
of them. The only thing I can think
of that, like, I could tell a person
that would resemble that is like a pizza
hook. Have you ever seen a see, very
few people have actually been to a real
pizza place. The most people have been to,
like, Domino's or,
you know,
whatever, but, like, a real pizza. You ever
been to a real pizza place,
No. Yeah. I believe he's you should make
him take it. It's a cultural experience. Right?
You know, like, how how they have in
Pakistan. Right? You you they have the the
the the tandoor that they make the roti,
and they have that really long Yeah. Hook
that they so basically, it's the same thing,
but with, like,
tomato sauce and cheese on top of it.
Okay? You've seen have you seen that? Have
you spent a significant time in Karachi? You
know what I'm talking about. You're cultured you're
a very cultured person. I think you probably
know very well what I'm talking about. This
is like basically, this is like a long
pull on with a hook at the end
of it. Right? And so what will happen
is that the the
those things will grab people
and pull some of them out into the
into the Jahannam. And some people will pass,
but it will, like, wound them and it'll
rip chunks of flesh out of them.
And, some people will be
grabbed literally by the people who they,
see how can we put this in nice
language? For the people that they didn't do
right by.
Those people when they're falling into Jahannam, they
will reach out and grab
people also and bring them down with them
And this happens when people this happens as
if someone robs another person or somebody says
something bad to another person or somebody does
something bad to another person that causes that
person to kinda
lose it and then also go out down
into the wrong path, the the the person
who caused another person to go down the
wrong path, they will also have the ability
at that time too when they're falling into
the fire to grab people and take them
down with them. So person should be very
careful about it. There will be people who
think that, okay, it was difficult. I'm almost
across now. Someone's gonna grab their leg and
pull them down as well.
All of these things are what? These are
the. These are the recompense for people's deeds
in this world.
And it will be,
it will be,
you know, played out in in in a
kind of a
very scary in some situations and a very
inspiring in some situations, a very, emphatic either
way
type of scenario.
And so the author says that that is
that this is part of our
that you have to believe in
the and that the slaves, they,
cross over it,
with, you know, and in such a way
that's commensurate with their deeds. And so those
people who make it, they'll also make it,
in terms of crossing,
in a way that's commensurate with their deeds.
So those people who,
you know, who are the Ambia and
the that we talked about and we described
before, okay, it comes in the hadith of
the prophet that there's certain people who cross
over the Sirat
like a flash of
lightning, right? Which is again very interesting
that the prophet sallallahu alaihi wasallam uses this
word because the fastest thing that we know
in the physical world is the speed of
light. And although lightning doesn't travel at the
speed of light, at least there's
some, I guess, association with it. It's pretty
fast at any rate. So some people will
cross the the the Sirat like lightning
and some people will cross the like the
wind meaning they'll fly over it and,
perhaps it's an allusion to the
and Allah knows best, you know, because it
comes in the hadith of the prophet Sallallahu
Alaihi Wasallam that they will tour around Jannah
and the bellies of green birds and you
know that may be also a metaphor for
something else, Allah knows best.
But, you know, some people cross it like,
like lightning and some people cross it flying
like the wind and some people cross it,
running and some people cross it walking and
some people cross it crawling, it will be
very bitter, it will be very bitter for
them to cross. This is a very important
thing for us to think about also with
regards to how we wanna live our own
lives.
Because we make compromises with stuff all the
time. Sometimes there are certain people who wanna
do what's right and go through great difficulty
in order to do it, And then there's
certain people who, you know, are like, yeah,
whatever happens happens. And then there's certain people
who, you know, let a couple of things
that they're not supposed to go go.
All of these are
basically reflections of the way a person lived
their life, right? So there are certain people
that'll go to Jannah anyway, right? This is
kinda frustrating, someone does something
like wrong to you and you're like, man,
this guy, you can't even like, you know,
if it was a you could be like,
oh man, at least he's going to Jannah
and I'll laugh at him one day. This
guy's probably gonna go to Jannah too. Still
there's no,
you're not gonna get away with stuff that
you do to people
and you're not gonna get away with shortcuts
you do yourself.
No one's gonna get away with it. So
we don't bust other people's chops about things
like that. There's so many things people do
that are like shortcuts.
And and and you know, it may seem
like, okay, you're getting by, I'm getting by,
you read your salat, I read your salat,
you do
your siyam
in in in the, you know, Ramadan. I
do my in Ramadan, but some people are
pulling more than their fair share and some
people are slacking off.
There's all of these kind of different gradations,
all of those things you'll see them in
the day of judgment. So hadith of the
prophet which we probably mentioned several times that
a person will die the way they lived
and they will be in the grave the
way that they died and they'll be resurrected
the way that they're in the grave and
they'll be judged the way that they're resurrected
and they'll be then at their eternal maqam
in the way that they're judged.
And and so the the siraat is another
manvar
of of of of of this
justice of Allah
that there are certain sins or certain things
that a person did that may not technically
be haram,
but
uh-uh you know there's a will take retribution
for them as well, which should also be
and we talked about this hadith in the
in the
class that a person should look into their
heart. There are a lot of things that
you can do that are not technically haram
that, are just really not good things to
do. Person should be very careful about that,
like you know how they harm other people
doing those things. Some a man can divorce
his wife and say, well it's not technically
haram, you know, or you know, a person
can tell a person that like, oh, they're
gonna do something for them and then afterward
bail out, you know, and so it's technically
not
technically haram because I intended at that time
to do it and, you know, the person
just does a change of heart or whatever.
There's all these kinda murky things in the
middle that Allah didn't make them Haram because
it would just make the Sharia like burdensome,
but you have you do something that has
some effect and some repercussions in some place.
And even though technically you're not punished with
the fire from it, but Allah will bring
about the circumstances that a person will see
all of these things. So at any rate,
it should demotivate a person from
thinking that they're slick and they're gonna get
away with stuff, and it should really motivate
a person to hold themselves to a higher
standard because, you know, you're going to Jannah
and other people are going to Jannah. When
you see a pizza hook ripping chunks of
flesh out of people's side, you'll be like,
wow, I'm glad that I, you know, made
wudu properly and didn't steal money from people
and whatever, you know. I think it'll be
good, you know. That day people will see
the value of the higher path and the
higher road that was chalked out for us
by the Nabi Sallallahu Alaihi Wasallam
So you Jews Those people will then they
will cross in a way that's commensurate in
a with the speed,
and with a safety that's commensurate with the
way that they,
they were in this world. And
there will be a group of people who
they will fall into the fire, and they'll
be pulled pulled into the fire because of
their from that point from that point.
That nobody nobody who has the
will get away with
it.
And it's also
part of iman, part of our to believe
in the health of the prophet
The term,
means
a
a a storage place for a liquid or
for water.
In modern Arabic, the word is what they
use
to, describe the gas tank of a car,
but this is obviously not a gas tank.
It's more like a fountain,
like a fountain or a watering place that
the prophet
from the honors that Allah will give him
on the day of judgment, the unique gifts
and blessings that he'll give him on the
day of judgment is that there will be
this large,
the size of which is from
Hijaz to Oman. So it's basically a huge
thing. It's gonna be like this really super
huge,
watering place, and it will,
reach out in this, you know, like 100
of miles, if not over a 1000 miles.
And it will be a thing that the
prophet Sallallahu Alaihi Wasallam described as it will
have pictures that are as numerous as the
stars in the sky around it and the
drink that will be in it will be
sweet as honey and white as milk.
And whoever drinks from it will be given
the special gift that after they drink from
it, they'll never thirst again. Meaning that it
will be a a sort of tonic against
all the other difficulties of that they'll have
to face including judgment and crossing the and
all this other stuff. And so what will
happen is that the people will,
the people will come to it
and that are from the ummah, the prophet
sallallahu alaihi wa sallam and he'll be there
at that place and he'll call out to
the people that
Haluma come come close, oh my Ummah,
come close.
And but the angels will be there to
kick out the fakers essentially.
And so what will happen is that there
will be certain people who look like they're
Muslims
and may actually be Muslims,
but uh-uh the angels will drive them away.
And
the prophet Sallallahu Alaihi Wasallam will then argue
with them.
And he'll
say why are you driving away my ummah
from the hope?
And
the angels will say, you don't know what
they did after you left.
You don't know what they did after you
left. They changed.
And
this
is this is,
you know, a very sad reality that we
also need to think about. That oftentimes people
people,
they experience
a boost of iman and they become religious
for some time, and then they like let
things go.
And they fall off the train and they
don't make an effort to get back on.
And the references to these people and it's
also to the people who tried to change
the deen of the Prophet Sallallahu Alaihi Wasallam.
And those people will be driven away from
the
There's a discussion
amongst the ulama regarding the ilm of the
prophet sallallahu alaihi wa sallam that he said,
I was given the knowledge of the and
the the the the first ones and the
last ones. Meaning that he is the the
one that within him retains
uh-uh as much knowledge as all the creation
has. He has all of it and more.
He's out of the created things. The one
that has the most knowledge.
And when it when it it said that
he has like the knowledge of the the
ancient ones and the knowledge of the the
the ones who will come at the end
of time. Does this mean that he has
all knowledge with detail or does it mean
that he has
knowledge of all things but in generalities. And
so these hadith would seem to suggest that
they
that that that he has knowledge with generality.
For example, there's a hadith of the prophet
sallallahu alaihi wa sallam that in
every Thursday the deeds of this ummah are
shown to him
and if he sees something good, then he
will praise Allah for it And if he
sees something
bad,
then he will ask Allah's forgiveness on behalf
of the ummah, which is a great blessing
for us. It's a, this hadith is a
daleel that the prophet sallallahu alaihi wa sallam
is alive in his grave,
and and b, it's, also a daleel that
the benefit,
the ummah receives is continuous from the prophet
sallallahu alaihi wa sallam, until this time. But
the difference of opinion amongst the ummah regarding
the the the prophet
knowledge, is it is it complete with detail
or is it complete? But in generality,
it's a difference of opinions. So some some
of the ulama will,
will,
some of the will then use this as
a as a for that.
But, the the angels will then the angels
will,
the angels will
basically drive away
those people
who those people who changed
in themselves and those people who,
changed the deen. And so when the when
they say that to the prophet
then he'll instead of telling those people to,
you know, hallumma, come come near, he'll say,
get lost, go away.
This would be a tragedy if some of
us anyone of us were to show up
at the hold of the Prophet
and he alaihi
wasallam
if he were to drive us away, he
is Allah Ta'ala's rahma. He is the one
who
Sallallahu Alaihi Wasallam, he's the one Allah Ta'ala
created him for rahma and he was a
rahma for his friends and for his enemies.
If he had the choice,
he would have asked Allah to Allah, and
he did ask Allah to let everybody to
Jannah,
but it wasn't his choice so he didn't
ask.
It would be very unfortunate on that day
if you were to drive any one of
us away. So we should be very careful
about that. Ask Allah for his madad and
his help to, stay,
to stay true to the deen,
as it is and to, not change and
not to flag before we pass from this
world. This is a this is what is
intended by the
eye of the Quran.
And so sometimes they'll refer to as the
Hald of Al Kothar.
Kothar is is both the name of the
Hald. Some of them say also. Right?
And indeed we gave
you. So pray to your Lord and to
him make your sacrifice.
Verily your your enemy.
Is
is the enemy that is so horrible. You
see no redeeming quality in him. It's one
thing. Right? Like, you know, whatever.
1991
NBA championships,
Michael Jordan on one side, Magic Johnson on
the other side. They respect each other. You
guys both you know, they they could see
each other and say you play ball well.
You know? I'm gonna beat you and I'm
still better than you, but still there's some
respect.
Is the enemy that is so,
horrible and so,
miserable and so foul that you see nothing
good about him at all.
Let not
the horrible and foul people of aqom
turn you into criminals to such a point
that you're not just with them. Alright? So
this word comes a couple of places in
the Quran.
So so this foul enemy of yours, he's
the one who's cut off. And so I
forget what the name of one of the
Mustaseen,
he's a man that had several sons and
he used to taunt the prophet sallallahu alaihi
wa sallam that you're abitar, you're cut off.
Right? You're cut off. Why? Because your lineage
won't survive after you have no sons. And
so Allah says,
We gave you this so the first meaning
of
it is the
that you'll
have the special position.
So why do you, you know, why should
you care about like little tribal
one upsmanship that people do?
You know, think bigger picture, see the bigger
picture.
And another another
another meaning of this,
another
deeper or more allegorical meaning of this is
say the Fatima Radiallahu Ta'ala Anha
that from her Al Hasan al Hussein,
those are basically the 2, 2 of the
the the
2 most noble families of Islam and 2
of the most greatest and auspicious families,
in the entire world. From them come kings
and scholars and conquerors and generals
and, you know, pious people. Until this day,
their people were honored and revered from the
east to the west,
to this day. And so at any rate,
this is the the hold of the prophet,
it's a hadith of the prophet
So this is before the Sirat
and,
so this is sorry. At the Sirat, I
should say. I don't remember actually off the
top of my head if it's,
before or after. So the
Alright. So
So it's basically before
any of the Hisaab.
It's before any of the,
before any of the Sirat. It's before entering
Jan, before any of that stuff. So it's
at the beginning of
the festivities of
if you will, which is
all the greater because the one who drinks
from it then will be protected from so
much more of scary stuff. Allah protect
us.
It's okay to be scared about these things
by the way. It's healthy.
You shouldn't be scared of everything in life,
but things that are scary, you should be
scared about.
It'll help you. It'll protect you.
My,
grandmother, her younger sister, who is my grandmother
died when my father was a small child.
Allah have mercy on her.
She said, I once heard on Radio Pakistan,
Samul Ghisaab give a talk about,
about how scary the ahuwad and the grave
are. And he said, the only thing that
will help is reading Suratul Mulk and Suratul
Waka every day,
which is somehow substantiated by the Athar of
the Prophet Sallallahu Alaihi Wasallam.
So she said, I learned both of them.
Despite being illiterate, I just purchased a tape
of the 2 Surahs and would like listen
and repeat over and over again. And like
sure she's not gonna win like a award
or whatever, but like you know, she sure
enough actually
like memorized 2 relatively long Surahs, especially for
somebody who's not literate,
fear and she reads them every day and
her fear like benefited
her.
Allah accepted from her and protect her and
all of the other people who you know
fear Allah Subhanahu Wa Ta'ala
Right? That we used to those people who
say that we used to be when we
would sit in the comfort of our own
homes and with our families, we used to
still fear Allah Ta'ala
because of the barakah of that fear Allah
Ta'ala,
rewarded us and and and by protecting us
from
the the the torment of the smokeless heat,
of the day of judgment.
So that's okay.
That's okay. So, Alhamdulillah, it's good. You know,
the
the the how this before all of that
stuff, Allah give us all the chance to
drink from it so we get, you know,
protected from all of these scary things. But
anyway, the hadith I read
of the prophet
is that he said, my hope is uh-uh
so large that it would take a a
person a month worth of travel to, travel
from one side of it to the other.
Right? So how long is the the?
It's 3 days 3 nights. How long is
it in miles?
45 miles. 48. According to most
of the the
Maliki is like 32, but
that's fine. It's a difference of opinion. Majority
overwhelming majority of the including many of the
Muhatic,
the also they say that it's actually 48.
So 48, if that's 3 days,
then how how how big would 30 days
worth of travel be?
It's okay, Usher, you can go ahead and
math math in fit class
Right. So
if 3 days is 48 miles, then 30
days would be?
3 times 1 48 times 10. Sorry. It's
10 there's 48 times 10 is? Yeah. 480.
That's that's pretty that's, like, that's that's a
pretty big that's a pretty big hold. So
he says that the the my hold this
is in the old days. They used to
how they used to measure
distance. They'd say it's one day's travel, 2
days travel. And interestingly enough, they were actually
remarkably accurate in the distances too. And this
is something there's a Have you ever met
Sheikh Abdullah Al Kadi?
He's like a junior minister in Saudi government.
He's a Sheikh. He's like a half of
the Quran and the Sheikh of the Shafi
Madhab. He's very good friends with Sheikh Hamza
He's a very interesting person. He's a junior
minister, so they probably, you know, he probably
doesn't have, like, you know, whatever, but he's
a very interesting person.
He's like a minister for people with disabilities
or something like that. And he's a very
like wonderful, he's very wonderfully learned person. He's
from the place where the second was established.
And so he does a lot of the
archeological things. He has like a map of
GPS coordinates where different
are were revealed and where different Manasa and
the Sira happened.
And,
and so he keeps this map because unfortunately,
the Saudi, you know, some people in Saudi
government have a bad habit of, like, destroying
these things. And so he keeps that that
GPS coordinate map in case, you know, a
more enlightened,
time comes when either they or whoever their
successors are will
want to excavate those places and treat them
properly and see what they can garner from
them. So it's good that that illness kept
alive. It's a type of tafsir. I consider
it to be like a type of tafsir
of the Quran actually.
But, he maps the the coordinates of the
the different places. And one of the other
things he did was he actually,
went through the Athar and, in the Hadith
of the prophet and mapped out the route
of the the Hijra
because the
prophet didn't take the northern northern road, which
would make sense. He wanted to shake off,
you know, all the bogeys, you know, that
were following him. So they took the southern
route and then they went to the ocean
and there's all these things that are mentioned
in the Hadith. So he actually mapped it
out, he actually released a book about the
whole thing and he does it every year,
Once a year, he
walks. He walks that that route, and he
says a lot of people ask, can I
walk with you? And he just says, you
know, I look at them and like, if
you're not in shape, I'm not gonna take
you because you're not gonna make it. You
know,
it was hard. The prophet was in shape.
If
you wanna see, like, a very simple indicator
of that, go to the and like
yeah.
All the Americans are like,
you know, taking like, you know, 7, 8
breaks and like monkeys are trying to steal
their tea from them and all the, you
know,
people, poor people from like villages in Africa
and Asia and things like that, they just
fly up the thing and they just like
their tears in their eyes and they have
so much love and reverence
Well, our guys are taking, you know, Instagram
and Twitter pictures and
buying, like, bottles of water every 10 10
10 10 flights or whatever.
But, yeah.
So, yeah, the he the mile markers, he's
excavated a number of mile markers from the
trade routes of Jahiliya,
and he says that they're remarkably accurate actually.
So when they say that like the it's
not a,
you know,
it's it's it's not as like basic or
stone age as it sounds. There's there's a
lot more to it than that.
So they,
that that might hold this as from one
side to another is, the
the journey of a month.
And its corners are equidistant from one another.
And it's,
the drink in it, the the liquid in
it is wider than milk, and its smell
is more fragrant than musk.
And the number of jars,
the number of jars or pitchers around it
are like the number of stars in the
sky,
which
is quite possibly just this may actually possibly
be more of a a metaphor.
Best.
And,
whoever drinks from it will never thirst again
ever.
And its waters flow into it from 2
spouts,
irrigation spouts that drain from Jannah.
And it will be in the ar of
The the land will be a land different.
It will be this earth, but it will
be different than this earth. And it will
be from a part of this earth in
which the Nabi saw it was so beautiful
like how it's described. The Nabi Sallallahu Alaihi
Wasallam says that it will be shining,
shining light like, as if it's made out
of silver, and it will be on a
a certain part of the earth upon which
no,
blood was ever spilled
nor was any act of ever committed on
anybody.
Which is uh-uh it's very beautiful.
It's the rahmah of Allah Subhanahu Wa Ta'ala.
You know. I mean, we're living on land.
Who knows who stole this land from who
and what kind of weird stuff happened. That's
one of the reasons I like the West
Coast. There's, like, less massacres and stuff like
that that happened there. Although there was some
messed up stuff as well, but it's not
like not not like they were giving blankets
with smallpox to children and things like that
that happened in these parts.
Protect us and forgive us and whoever has
a claim against us, you
know, reward them with enough that they they
they forgive us and they drop their claims
against us because there's so many things we
never really thought about that we've made Bulma
on people. But at any rate, this is
the description of the hold of the Prophet
Sallallahu Alaihi Wasallam.
And that whoever
changed
afterward or tried to change the Deen afterward,
all those people will be driven away by
the angels in the Nabi salallahu alayhi wa
sallam once he sees that why the angels
are driving them away.
Then then he'll he'll accept also. Right? So
this is the this is a hadith of
the prophet,
that I think this is the same narration
of the Muwata that we read yesterday.
That every,
every nabi will be given a hold,
and, all of them will boast with one
another to see who has the most people
who come to drink from theirs.
And I I I wish I have a
good hope that I will be the one
that has the most that come and and
drink from them.
So at any rate, no. This is not
the this is not the, the hadith
of
the
prophet
that we read from the
that we read from
the. Okay.
Yeah. The one we read was, Do you
wanna if you wanna pull it up, you
read it right now.
If it's if it's readily available. It's not.
It's over on.
Right? That one. Right? No. It's
anyway, we'll look it up and read it
next time. Can you tell us the deeper
meaning of Salafatma?
No. The first meaning is the how the
the itself and then
is the deeper meaning.
Oh, it's good. Yeah.
And that's the the of the Quran is
part of the high rhetorical
style and the eloquence of the Quran that
it can say one thing and mean several
things at the same time.
She is also she's because
of from her
comes more family than from anyone anyone's sons,
and a better family than that of anyone's
sons.
And as part of our iman,
to know that the nature of iman itself
is
made up of several things.
It is
a speech on the tongue
which is what that a person should say
and that Muhammad Sallallahu Alaihi Wasallam is Allah's
Messenger and that Islam is the and the
Quran is the word of Allah and all
these other basic things. You have to say
it on your tongue. Right? If you don't
say it on your tongue, you're not legally
considered a Muslim.
So the question comes, well, what if somebody
has it in their heart but they never
said
They're not legally considered a Muslim and there's
a deficiency in that.
And what's the deficiency? That person will
reward them and save them from the fire
because of their iman,
But there are benefits of legally being considered
a Muslim that the other Muslims will pray
for you, that you will be included in
the duas of the and you'll be included
in the duas of salihin and of the
people who pray every day.
You'll be you'll be included in the
duas of the people, you'll have a janazah,
someone will wash your body, you'll be buried
with the Muslims. All of these things have
benefits and there's so many more things than
just
that. Right? So a person's iman is deficient.
If they don't say it with their tongue,
it's deficient,
a gross deficiency.
That's why we say that whoever has the
imam inside of their heart,
and wishes to take the that they should
say it immediately
to whoever they can.
They should say it immediately so they can
enter into the hukum of Islam, the legal
hukum of Islam. And there's 2 so there's
2 cases. 1 is the case of someone
who outwardly professes Islam,
but they don't have it inside their heart,
that person,
you know,
none of us can look inside people's hearts
and say, oh, well, so and so is
a, you know, so we don't count them
as one of the believers.
Right? Rather those people, their bodies will be
washed. They'll have a Janaza,
they'll be buried in the cemetery with the
Muslims, but none of it will benefit them.
The flip side,
the opposite case is what? Someone who has
the iman and their iman will benefit them
on the day of judgment, but there's a
deficiency in it because they didn't
avail themselves of all of the
of all the benefits of iman by legally
entering into the status of the Muslims,
in this world. So the first thing he
says is that iman is what? Iman is
a composite of 1, you're saying the right
word on your tongue, and the second is
having the having sincerity in your heart. Right?
Mussoom mentioned that if someone says the word
of iman on his tongue, but he doesn't
sit, he doesn't hold it inside of his
heart,
he'll in this world is receive the benefits
of Islam,
as a as a, trade off for
having accepted
Islam outwardly,
you know, so he'll be spared from having
to eat pork and like, you know, nobody
will commit Zena with his daughters and things
like that or you know, at least most
people
will garner all of these benefits there, you
know. But once they leave this world, it's
not gonna get benefit them at all. So
the first part of the composite of iman
is what?
To
say the right word on the tongue. The
second is what?
To believe with sincerity, the right
belief in the heart.
And the third part of iman is to
do good deeds because if a person doesn't
do good deeds on the limbs,
then they again, it doesn't
discount them being a believer,
in a qualitative
sense, but their bad deeds will catch up
with them in this world and give them
grief and they'll catch up with them in
the next world and they'll give them grief
as well and cause a person to be
punished. So it's again, a defect in the
amount of a person.
Although we don't say, you know, he'll mention
this emphatically time and again, but we don't
say that there's anybody and he's already mentioned
it that anybody because of their sins, they
become a Kafir, the person only becomes a
by not believing,
but, or by denying belief,
conscientiously,
or consciously, I should say.
But,
but these are 3 three parts of puts
together. Now here's one of the few places,
and there's a very few places in the
basic,
had a difference of opinion.
This is this is basically one of them.
Imam Al Hanifa
disagreed with this
schema. What did he say? He says, no,
iman is just the belief inside of someone's
heart, like an on off switch, you either
have it or you don't. All this other
stuff, these are all considered good deeds, but
we don't consider them to be part of
the iman of a believer.
He'll explain a little bit more in a
second. I think that may be a more
useful time to get into this discussion.
Exactly. Right? So he says that Iman is
these 3
things Right?
And so he says that so he says
that and the iman,
part of his nature is that it increases
and it decreases
and in it can be increased and in
it can be decreased.
Right? So iman, increase can be in it
or decrease can be in it. How do
you increase your iman? Is by doing good
deeds or abstaining from haram things. Every time
a person reads salat, their iman grows. Every
time a person gives sadaqa, their iman grows.
Every time a person
makes the dhikr of Allah to Allah or
seeks forgiveness from Allah to Allah or sends
salat al sama on the prophet sallallahu alaihi
wa sallam or does khidma for other people
or you know,
like a father or a mother, you know,
does khidma for their child or a child,
you know, does khidma for their parents or
whatever, all of these good things that are
mentioned, you know, by Allah and His Rasool
Sallallahu Alaihi Wasallam to do them and all
of these bad things that are mentioned by
Allah and His Rasool
to avoid them, all of them will increase
the iman.
And then,
inversely,
if a person does a sin
or doesn't do the thing that they're commanded
to do, because of that the iman decreases
and a person will keep doing more and
more sins until what?
It will become a rain. It will become
a rust over the heart and it will
harden the heart from all sides
until the sweetness or the the the the
pleasure of iman
leaves a person's heart and one day they
will be very susceptible to the idea of
Kufr.
This is something very important. This is why,
you know, everyone always the
the people, you know, the 'ulama and big
beard turban guys, you know, that everybody wants
to run away from, those badger people don't
eat haram things, don't look at haram things,
don't say haram things, don't listen to haram
things, stop listening to all this garbage music
that you're listening to, stop watching all of
this television, stop eating all these weird things
from all these different places. It's not because
they live like a horrible life and they
want, you know, misery loves company. There are
some people like that, but that's incidental, that's
beside the point. The reason that the Ulema
say like, protect yourself from these types of
things is what? Is that every one of
them is going to make, you know, is
gonna petrify a small part of your heart.
It will make into stone a small part
of your heart to the point where someone
will wake up in the morning and think
they're very smart one day and be like,
well, does God exist? You know a lot
that exists, you knew for your whole life.
Why is it that people that go down
this line and then these types of thoughts
come to them?
It's because
the heart, not the physical heart, but the
spiritual heart that
recognizes and feels what's good and evil. These
things that die in a person, once they
die, then the person is like
you know, really
vulnerable
to Shaitan. They really lose all of their
defenses against Shaitan at that point and Shaitan
can say these things, they make sense to
that person.
If a person is addicted to all of
these kind of sensory pleasures and all of
these other things, especially the Haram amongst them,
it just poisons them to the point where
they lose their spiritual sensibility.
So this is what this is what is
meant by the jambhu or the majority of
the alama when they say iman increases and
decreases,
iman has a kernel,
right? What is a kernel? It's like a
basic unit that happens when a person says
and
it cannot go away through sins.
That kernel can only go away when a
person says, no, I don't believe in God
or I believe in a God other than
Allah
or I believe in Allah but
I don't give him his right. I intentionally
turn away from this reality. Those are the
the ways that a person can commit kufr,
either through ignorance or through arrogance, one of
those two paths.
The iman, that colonel iman doesn't go away
until that time. Okay?
So there's a a deviant group of people
known as the Khawarij and then they're kinda
2 point o manifestation, the Muhtar that
they said that no. You know, there
are these, like,
and all these ayaat.
They they indicate to us what?
They indicate to us that
the iman,
by doing bad deeds, you can make it
go away completely, meaning you'll become a kafir
by committing bad deeds.
Now this is their reading of the Quran.
The reason we don't accept that from them,
that, oh, this is your opinion, this is
my opinion, this is difference of opinion, brother.
Don't you know why why can't you accept
other people? The reason we reject that and
say, no, we don't accept your difference of
opinion, we don't respect it, is because all
of the Sahaba
who were with the prophet
none of them accepted it. Right?
The were all people who were not they
didn't have the of the prophet
they came up, they kind of freestyled,
they freestyled this thing because it sounded good
to them.
And so what happens is Imam Abu Hanifa,
he says
no. Imam is either there or it's not.
It doesn't grow or sorry. It doesn't decrease.
It doesn't whatever. Right? He will even say
that it'll grow but he won't accept that
it'll decrease.
Why? Because during his lifetime,
there were,
a lot of in Iraq.
And,
in
Kufa in particular, the had taken over Kufa
at certain point.
And they came, they showed up at his
house basically to kill him
because they said they had a dispute with
Sayyid Ali Radiallahu Al Anhu. So those are
us who are here for
right? Is they talked about Ibn Mujjam al
Fasekh.
Ibn Mujjam the one who assassinated Sayna Ali,
he was one of the
He was actually a very
lightweight Kharij, he wasn't really too much into
it, but he
fell in love with a girl.
And the girl says that, I'll marry you
on 3 conditions. And the first two conditions
were like something like this much money and
you do this, the other thing for me.
And so he's like, Yeah, sure. And the
3rd condition is that you assassinate Saina Ali.
Why? Because she, her father and brother were
Khadija also and they were killed in battle
against Saina Ali
So lesson number 2, be careful who you
fall in love with because it can go
very wrong, very quickly.
And we laugh, but like, you know,
there's a lot of incidences of these things
going very wrong. So he said, oh, okay.
I'll do it. You know? And so he
goes and assassinate said, Ali because
of his impetuous
stupidity of youth.
But at any rate,
these live on after that for quite some
time. And so they'll take over Kufa,
during Imam al Hanifa's life. And one of
the big beefs that they have with Sayna
Ali is what? Is in the battle of
Siffin
at the moment of victory and victory was
in reach of Sayyidina
Ali
He
said, finish the job, finish the job.
And,
what happens is the army of Sayyidina Muawiyah
then they they, will,
ask for they'll ask for mercy, they'll ask
for negotiation at that point. And Senali is
like, No, this is not what I want.
Finish the job, we're out their army and
finish this right now. And his own army
will
become lazy
and they won't finish the job and they'll
say, Oh, look, they're our brothers, let's not
fight. He's like, No, no brothers finish it
right now. And they won't do it. And
so what happens is that when he sees
his army refuses to fight and finish the
job, he'll say, okay, fine. We have no
other course than to negotiate with them then.
And so what ends up happening is that
they basically get out negotiated. They win the
battle by military means and they essentially get
out negotiated politically.
And so what happens is now all the
people on Sayna Ali's side are like, Oh,
negotiation was bad, how come you negotiated?
And it's the same people, the historians say
it's essentially the same people who refuse to
carry out Sayna Ali's orders to finish the
job. They're the ones who are like, Oh,
you look, you flipped the script on us
and you,
you negotiated whereas you should have finished the
job and, you should have, if you were
on the hap, then you should have finished
the job and you shouldn't have negotiated with
them and your negotiation is Kufr. It's a
sin and it's Kufr and so we consider
you to be a kafir.
Right? And so what happens is that when
the Khaladush take over Kufa during Abu Hanifa's
life,
right? It's like a weird incident. The whole
incident about how like Khaladush took over a
kafu. You know what? You they have
this, like, whole, like, in America a couple
of years ago, there's this whole thing about,
like, oh, there's, like, you know, some a
woman is gonna lead
right?
In a in a basement of a church.
Right?
Right. So she,
as if it was in a masjid that
would make it valid, but she did it
in the basement of a church, 1 week
and they said, oh, look,
is like made so much,
progress and we're getting into the 21st century.
This is not the first time a woman
led You know the first woman who led
on a major scale probably ever was?
Her name was Ghazala. She was a one
of the Khaledich. Right? Part of the army
that conquers Kufa.
Right? So Ghazala, right, no relation to sister
Ghazala of this Masjid who is not a
Kharij at all like by any stretch of
the imagination. Okay?
So I don't wanna like anyone to get
their feelings hurt or offended or whatnot,
right?
The Ghazala who is here, she is the
wife of Shabib
Shebani,
a a a a very,
powerful commander of the.
He'll go into battle against
Hajjaz ben Yusuf, the famous
like homicidal maniac enforcer of Banu Meyya and
Hajjaz will crush him on the battlefield.
And so the scattered remains of the Khawarij
army will come back to the Badia, to
the desert where their campus,
and Janab, they'll say, they'll come crying and
they'll say, oh, we were defeated and Shabib,
our commander, was killed, he was murdered and
blah blah blah
and they're a wreck and they're basically crying
and demoralized.
And so Ghazalah, his wife is like, what?
You call yourself men? And she like riled
them all together, organized them and ordered them
again. And she leads them into battle against
Hajjal the 2nd time and she actually beats
him and their army enters into Kufa,
and for 40 days 40 nights, she leads
the prayers in the jamir, masjid and Kufa,
which is probably not just Jum'ah, but like
the biggest Jum'ah in like all of Islam
and,
she will lead the prayers and the salatul
Jumma for are
so eloquent
and and she'll extemporaneously
compose poetry in the khutbas.
Their khutubahat are so elegant that they're written
down and they're actually used as a, an
example of fasaha, of eloquence,
in the, in high rhetorical style in the
Arabic language to this day. So So you
think I care some woman like led,
Jumah in a basement in a church in
New York? Doesn't impress me. Our forefathers came
with something better than that. If you want
to lead Jumah, you know, do it like
Hazala and at least I'll say, hey. I
don't agree with your fiqh, but, like, I
salute you that there's some progress that's being
made here, you know. This is not progress.
This is just people are fooling themselves. We're
all fooling ourselves when we think of these
things. They're not progress.
But at any rate, this is obviously not
the only time. This is not the same
this is not the only time that the
Khawarij will take over Kufa, but one of
the times in a a disruption, they'll take
over Kufa and they'll come to kill
so they show up at his,
at his residence.
And,
and they say that they they say that
they were here to kill you. And he
goes, for what? He goes, cause you say
that,
because you said that,
the negotiation and arbitration is, of saying Ali
was
permissible.
And they they,
and and and so he says, well,
how do you know I said that? He
says that, Well, we heard people say that
about you. He goes, No, did any of
you see me say that ever?
And they say, No. He goes, It's a
suspicion, isn't it?
And
then they're like, yeah and he goes, doesn't
Allah say in the Quran that
that very much of suspicion is a sin.
So you guys made a sin, you guys
are not even Muslims, you should go back
and make Tawba and then come talk to
me. So he causes a ruckus in the
Majlis and he slips out.
Then they come to kill him a second
day.
And so they say, no, we have we
we know that you said it because, we
have witnesses
and,
and and whatnot. So they have a little
more sophisticated argument at this point.
And so he says
he says, yeah, but we have a difference
of opinion on this matter, you know? You
why don't you know, I'll hear your side
and you hear my side and we'll see
whoever side is more convincing than we'll accept
it. And they're like, okay. He goes, but
we should, like, you know, set a judge
because you're obviously gonna be,
impressed with your argument and I'm gonna be
impressed with my argument. So we'll set a
neutral third party to judge the case. And
they're like, okay.
And then he's like, see, you just agreed
to arbitration as well. You're all by your
own standard.
And so it caused a ruckus and he
slips out again. The 3rd day someone comes
to Imam Al Hanifa says, they're not gonna
talk to you, they're just gonna kill you
now.
So he slips away, he actually went for
several years, he lived in The
place where Imam used to sit in and
teach is still known, right? Imam Malik when
he went to Hajj, Imam Malik never left
Madina except for Hajj and he used to
sit
facing the black stone.
The Imam al Hanifa
used to sit on the opposite side facing
the hijra, the semicircular wall. It was actually
only one of our olema from the Indian
subcontinent is allowed to give
to give, talks in the Haram Sharif now.
Yeah,
He's the only one who's not on the
Hanbali Salafi,
manhaj of the Saudi government.
They allow him because of his
a)
amazing oratory skills and B, because of his,
his knowledge and
and and really
impeccable,
impeccable,
a presentation of the Deen that no one
finds that no one can find fault with.
So he's the only one, he still sits
to this day and he gives. He's the
only Hanafi alim who's allowed by the Saudi
government to give
talks in the master of the Haram. And
so he still sits to this day, he
sits in the the the place of Imam
Al Hanifa. He passed away. No. No. He's
still alive.
Yeah. He's there. He's there. He's there. No.
He didn't he didn't pass away.
Her. So yeah. So
I mean,
he's a very interesting very
charismatic and well spoken person. I met him
in Hajj one one day. So he
gives talks both in Arabic and in Urdu
as well. But,
but yeah, he still sits there in that
place, you know, opposite the semi circular wall,
the hijra of the the Kaaba. But at
any rate, the point is is that Imam
Hanifa had had a lot of
issues. The
were troublemakers
and specifically
the most problematic part of their was what?
Was that they believe that a person who
commits a sin is a
So you can see the utility of Imam
Abu Hanifa's
position in terms of
making it easier to defend an argument against
them. His argument is essentially that you'll find
in the Quran and in the sunnah of
the Prophet sallallahu alaihi wasallam
places where it's categorically stated that iman increases
but you'll never find an ayah or
a hadith that's
of the highest degree where the mention of
decrease of of iman is mentioned. And so
you'll find there's hadith in which decrease is
mentioned
but there's
on the ahad standard, not on the standard.
They're
to a lower standard.
That lower standard is
enough for legal legislation, but it's not enough
for
that we can say that somebody who doesn't
believe in these things is outside the pale
of Islam.
So, this is a solid argument that Imam
Hanifa and those who follow his
and put forward
and there's a utility for it as well.
What I would propose is that between the
2, there's a a way of reconciling them
and that Imam al Hanifa's definition of iman
is just a kernel.
Whereas the Jamhor Malik and the other their
definitions of iman was the kernel and the
the shell that's around it that increases and
decreases.
And so it's just a matter of it's
a difference of,
in my opinion, at least this one issue
is a difference more of,
of of terminology rather than of realities. That
they're describing the same reality, they just use
the word,
mean,
slightly different things that are related with one
another. Yes?
No. Here it says that,
actually, Malik,
but the increasing and decreasing was his last
stance, but his first stance was that,
he meant increase, but it doesn't decrease. Yeah.
And it it's very likely for for very
similar reasons,
for very similar reasons. So, you know,
the the Imams, they believe the same thing.
It's just a matter of terminology more than
anything else. It's just it's
something that, you know, normally, like, in the
message, I wouldn't take time to explain all
of this.
But, like, since we are in class, it's
good for a person to know. Yes? This
is for the today thing. You know, the
last time you mentioned that we I have
a separate track. Muslims who say a lie,
I will have a complete different track and
that's non Muslim. Sure. Muslim, well, you know,
I love, you know, punish them in their,
you know, bad deeds here. And for the,
non Muslim, they get rewarded all their food.
K. So
if, you know, today when you mentioned the
where, you know, Muslim have to go to
and they, you know, anchor there. So that's
kind of, like, very contradicting around different track,
all other things. So the yeah. Care
here are my That's a good that's a
that's a good question.
And so there's a couple of
things to keep put in mind. One is
that we're on a different track in the
sense that some of our deeds will be
like that.
Not not all of them. There are certain
people who will do a bad deed and
Allah will save it for them to punish
them in the hereafter.
But in general, this other option is there
for a lot of what we do. So
that's maybe a clarification I should have made.
The second thing is that when you're getting
pulled on at the or whatever, that's not
hellfire in itself.
Rather, it's a punishment
other than that. Right? Because there's certain deeds
that will be forgiven in this life without
Tova, and there's certain deeds that will be
forgiven with Tova. And there's certain deeds that
will be forgiven by some punishment or some
difficulty in this world. And there's certain deeds
that will be forgiven by the way a
person dies. There's certain deeds that will be
forgiven because of a certain punishments. A person
goes in the grave or gets in the
grave. There's certain deeds that will be forgiven
be by certain punishments that a person gets
in the way they're resurrected. There's certain deeds
that will be forgiven,
because of the harshness of the judgment. There's
certain deeds that will be forgiven for the
difficulty they get through go through in the,
and there's certain deeds that will be forgiven
because of the fire of Jahannam.
And so these are all these different tracks.
I'm just saying that that many of many
of the things of this Ummah will be
forgiven in this life through different stuff but
it's not by any stretch of imagination
that that's the only way things will happen.
And in the previous lecture when we talk
about the Allah's control and Allah is controlling
everything and you know cannot do anything without
Allah's mercy then
help. And but they feel, you know, it's
okay in the Quran. So it's it's clearly
like
it's kind of like giving a free kind
of like a can show you that you
didn't go. You didn't do it. So it's
always like, you know,
so
and it was so much emphasized on Amal
in the Quran.
You know, because, you know, it's it's really
like
that you you wish it doesn't give you
anything. You have to do something. Now the
meaning of that is that you won't be
able to wish unless he wishes for you
to be able to wish. So that's actually
on the the other way around. It seems
to enforce
you and the thing is this, the father
like we talked about from before.
There is a reality that everybody has some
choice
in what they do.
It doesn't mean that because they chose it,
it will happen.
It, you know, they they choose something and
Allah, if he wants to make it happen,
he makes it happen. But the choice does
mean something. So we have Right? So well
Some limited.
No. I just listen. Right? The choice exists,
and Allah is doing everything and it all
happens to his Qadr. How are those 2
both right at the same time?
We're not
we're
not, we're not allowed to speculate about that.
Right? Our choice doesn't actually make anything happen
whatsoever. Even our choice itself is the Qadr
of Allah Ta'ala.
Right? But again, I guess to put a
different
a different,
explanation from it, like we talked about, like,
frame of reference. Right? From the cosmic frame
of reference,
sees everything at in all times, in all
places, in all things.
From that frame of reference, he's doing everything.
But from our own observer
frame of reference, it seems like our choices
have
some,
some, effect on what we're doing, but that's
because of their frame of reference that we're
in right now.
So the is what?
That Allah is doing everything,
but the is what? As if you're in
command. And how is that the same
or how are both of those things possible
at the same time? It's a secret of
Allah and his creation that the prophet says
we're not gonna understand.
But we don't let go of either of
them. To let go of either of those
concepts is a. Right? They're both equally true
at the same time in some sense. Right?
So people who believed in free will,
right, they call them the.
Right? The people who believed in free will
that you're you're you choose your own deeds,
and it's completely up to you. This is
a called the,
the the it's, the the group that believed
in it was the and then the other
the flip flip side, the that's like, well,
what's gonna happen is gonna happen. I have
no choice in it whatsoever at all anyway
in the first place. Right? That's
called Jabbar. Right? The group of people who
believed in that, they called them the Jabbar.
Yeah. Both of them are. You just go
about your business as if you're in control
but have that and the belief that Allah
is the one who's doing everything.
Both of those things have to be their
present in a person in order for them
to have sound iman. But ultimately,
those two realities, the greater of the 2
is what?
Is the the the the the the complete
control of Allah over what's happening.
The only reason it seems to us that
we have free will is because because of
the point of view or the frame of
reference from which we see the world. But
frames of reference can be very deceiving. It's
like, you know, you could throw a ball
at 30 miles an hour going eastbound. If
you're going 30 miles eastbound, it looks like
the ball is stationary and the whole world
is moving west. You know?
Your frame of reference can be deceiving. Ultimately,
the more important of those 2, although
we're bound by a man to acknowledge both
of them, the more important of those 2
is that Allah is the 1.
You're not even able to wish for something
except for if Allah wishes for you to
wish it. That's what the actual meaning of
that that is,
which implies
the
the greater reality is deep. The the jabber
of Allah to Allah over over all
things. If it doesn't make sense to you,
that's good, then you understood it. Because it's
not supposed to make sense to people.
Right?
And Nabi
himself forbade people from engaging too much in
this. Why? Because he says it's not gonna
make sense to you, and you're just going
to,
go down a weird path trying to make
sense of this. And it's just something that
these are the 2 things you understand and
accept them and just move on. Can I
understand a little bit? Like like for example,
I'm planning and thinking I can go tomorrow
and do something, but is Allah let me
do it? Is Allah I don't know I
can able to do it. Yeah. But why
are you planning and thinking it? Because he
wants you to plan and take it.
Because something good, I want to please it.
But it's not you I mean, yeah, from
your point of view, that's what it feels
like. But he's the one who's he's the
one who gave you the toplineq to plant
it and think it in the 1st place.
He created you in a good family
from a good neighborhood. You went to a
good masjid when you were a kid. You
had a good that didn't like whatever, beat
you up all the time so that you
hate the Quran or whatever, and you didn't
have this, you didn't have all of these
things. He's the one who made them happen
so that you could do it. And in
that instant when you're thinking good, he creates
you by saying,
you
know, that you think that you are in
that instant a good person. Right? Yeah. Whenever
I choose a bad thing, I don't want
to go to this. Yeah.
That's that's that no. No. No. It's still
you see, out of adab to Allah ta'ala,
we don't attribute it to him.
But it's still it's it's still him.
It's still both. You understand what I'm saying?
But in a more ultimate sense, he is
the one who allows
evil to exist. Evil doesn't he doesn't create
evil to upset himself, he creates it for
some reason, for some cosmic that he has.
Sometimes we understand it, sometimes we don't but
ultimately nothing happens. This is you know, we
read this in in the lessons before. Nothing
happens in the creation except for Allah
willed it to happen
and allowed it to happen. Nothing happens
against His will
or superfluous to His will.
Anyway like I said if it doesn't make
sense that's good then you understood it well
because it's not supposed to make sense.
Where he talks about, like, like, for example,
the knife
or, like, like, cutting.
Like, so, like, the will of Allah.
Is at every
point in the action. Like, the thought so
so, like I said, Allah put some thought
in your mind. Okay. I'm gonna cut something.
Then Allah accepts it then. And then so
as you're going about, like, you're constantly getting
permission from Allah, although, like, you didn't even
know it. Yeah. And even and he said
even, like, fire, like, will it burn a
person or something? It won't burn a person.
Yeah. Like, at every point, although you're not
The the the the the cause and effect
setup of the universe
is illusory. That's
Ghazali's philosophy
that Allah creates the universe again in every
instant in such a sequence that it looks
like the fire is what's burning, but it's
not. He's making every picture happen in such
a way. Right? Like a cartoon, if you're
flipping through the frames of a cartoon
and someone punches punches somebody, it's not like
the fist is actually moving. They're all just
separate
squares,
but it makes it look like
makes it look like it's that way.
Right?
He's the one who created the
life and death in order to test you
who who is the best person. So it
looks like something's happening in order to be
a test, but the underneath it is that
every single frame of it is
to the my most minute detail manipulated by
Allah.
We have to end class. Otherwise, we're gonna
be late for salat.
So we'll say, Muhammad.