Hamzah Wald Maqbul – 23 1440 Ramadn Late Night Majlis The Law of Recompense 05272019
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We reached the 23rd night of Ramadan.
It's a warlock night. It's one of the
odd nights.
One of the things that ends up happening
now is, like, every one of the odd
nights, someone they're like, this is it. This
is.
You know? And so
one of them is true. Right? So,
give all of us if it's okay, you
know, if we spend a couple of minutes
you
know,
there's there's a person should do it.
The the the correct way of
asking the Dua is like,
the correct way of asking any Dua,
like a person who's like on a sinking
ship.
This is your chance. If you wanted to
say something, say it.
And, that's how that's how you ask Allah
and Allah answers as well. The mind the
heedless heart and mind, it's you're just tiring
yourself out.
But the one who asks with with the
concentration, Allah does answer people's duas. He does
answer prayers. There's an apocryphal story
about Hajjaz bin Yusuf that there was a
blind man who was making tawaf,
or or who was he while he was
making tawaf, he saw a blind man
standing in front of the Kaaba asking Allah
to restore his sight,
and,
he he said something to him like,
I I give you, you know, like I
tell, like, come come around the the the
the Kaaba again, or I give you just
a certain short amount of time. If Allah
doesn't give you your sight back, I'm gonna
kill you. And,
you know,
they say that he
that he made Duaan, Allah restored his sight.
And when asked about why he did that,
he said, because I know that he's, you
know, just he didn't seem like he was
too into it, so he's wasting his time.
Now whether this happened or it's like one
of these kind of like stories that they
they used, like, a name in order to
make the story more interesting, the the the
the lesson, the moral of the story is
is true. It's correct.
Otherwise, there are people who I'm gonna be
a Hafiz, they never become a Hafiz. I'm
gonna pray the Hajj, they never pray the
Hajj. I'm gonna get my act together and
they die before they get their act together
because they don't really want it. They don't
they don't really want it. So give
us this tawfiq that we can ask if
you ask even once like that,
it's enough for a person to enjoy in
this world and the hereafter to benefit from
it. And otherwise, there's, you know, a lot
of tongues that are getting worked out,
and Allah Allah Allah Allah protect us from
from wasting the opportunities that we have.
So we, continue
in this,
the Hayatul
Qulub firibaal Mahbub,
and, Moana Kamruzaman
Allah, I'll give him long life and protect
him and make his face aam.
He
Sheikh Al Masayikh Mawlana Sayed, Abu Hasan Ali
Nadi
with regards to the law of recompense.
So first, who was Mullana Abul Hasan Ali
Nadi
He was a khalifa of our grand chief,
Moana
Shah Abdulkadir
from Raipur,
who was the khalifa of Moana
Shah Abdur
Rahim,
of Raipur,
who was a Khalifa of, of Moana Rashid
Ahmed Gangui,
who is a well known person personality
and the, one of the 2,
founders of the Darulun and Deoband.
And through,
Hajji and Dadullah, who we mentioned before, and
who there's actually a recording about in one
of the past.
Ramadan Majlis says that,
reaches,
the sheikh Haja Aladdin Sagir,
who is the the nephew in the Khalifa
of Haja Fariduddin Gan Shaker,
through whom then the the goes back to
the prophet sallallahu alaihi wa sallam, through the
mashaikh of.
So Sayid Abu Hasan Ali Naddui was a
very
was a a very profound,
profound individual and a very impactful individual, both
in the Indian subcontinent and in the
in the in the Muslim world. He was
universally respected. He participated in a number of
the different the different gatherings and councils that
happened worldwide during his lifetime.
He was a person. You can still find
YouTube videos there. I mean, they weren't on
YouTube
originally because he passed away far before YouTube
came out, but you can find on YouTube
videos of his bands both in in Urdu
and also in Arabic as well.
And, he was a very eloquent person. He
would write his books both in Urdu and
in Arabic,
and most of his books are translated, if
not all of them, most of them I
would say are translated into English as well.
And he was one of the few people
who was firmly grounded in the tradition,
but was able to speak to issues in
a way that,
you know, people who are
familiar with the idiom of modernity will will
will be able to grasp. And so, his
books are out there, and all of them
I recommend
reading if someone is able to read them.
He, is one of the descendants of the
family of Sayed Ahmad Shaheed He's a Hasani
Sayed from his father's
side,
and his,
the that he used to hold,
like we have our
If you go back to the, like, 2
years ago, the first, like, let Ramadan late
night, I told why why did we start
recording these these at night.
And,
his majlis that he used to hold in
the nights of Ramadan,
actually were in the daira to,
which is the the the Hanqai of Sayid
Ahmed Shaheed and of his forefathers. It's somewhere
in the mountains in Northern India, very close
to the border with Nepal.
And a number of great movements,
of Islam moved, you know, they started from
there and they went out into the into
the world.
And,
so
still that Hangha, there's still,
people come and spend Ramadan over there. And
so the person who, the person who's the
sheikhs currently in that Hankha,
is an Ustad in the,
in the,
Nadwatul Ulamah,
the the premier seed of learning in the
city of Lucknow in, in in
in North India.
Mawana Seidrabi Nadawi, who is also a cousin
of his and so he's from the same
family, and he's an Ustad of Hadith in
the,
in the in the in the Nadwutul Ullama.
And he is also
a a a sheikh of the Talitha from
the same.
And so a person can actually go and
spend Ramadan there if they want to.
You can still do that. And if you
go to India because we're we're Pakistanis, nobody's
the Indians were afraid that they're gonna turn
us away at the airport.
I was born and raised here, but I'm
told that even, you know, people who have
who who have, the change of Pakistan in
their forefathers,
They're not allowed
in. They get turned away at the airport.
But if you're not, like, you're obviously neither
Indian or Pakistanis. You the rest of you
guys, Michelle, most of your Indians, Michelle.
You can go. Can you believe that there
are people who go to India and they
see the Taj Mahal and they see, like,
snake charmers and they, like, go watch Bollywood
shows and all that other nonsense.
Whereas the mashaikh are still alive and you
can go see still the khan kai in
Raipur. You can go see the khan kai
in Panababa and in Ganga.
You can go see the,
you know, you can go visit Moana,
he's still alive. You can go visit Moana.
It's amazing. The Hanukkah is actually off road.
It's like Mauritania. Like, you you go off
the road and walk for, like, several miles.
And,
and there's no cell phone reception in any
of that stuff.
So, it's
it's, you know, that's
that's who these people were. They
say that he despite being a world renowned
person, he rented like his whole life.
One of the said that I went and
visited him,
and he got surreptitiously evicted from his home.
And, he was like, you know, he was
not getting time from him. And finally, he
found out the reason is that he's, like,
literally moving his stuff from one place to
another. There are people who cared nothing for
the dunya. There are people nobody asked about
their dunya nor did they ask anybody about
their dunya. When he passed away
he passed away on a Friday,
in the hour of sacred hour of Jumuah.
And, he was waiting for, Jumuah and he
read the Suratul Kahf and he had still
some time left. So he read Yaseen,
and
he gets he got to the
that, you you're only there to warn those
people who,
the one who follows the zikr,
and fears
a rahman in the unseen.
And to that one, give them glad tidings
of
Allah's forgiveness
and a generous reward,
and he left this world,
And so this is
this is a little tract from
from him,
with regards to law recompense.
So the law recompense is what is what's
the point of your deeds? People have the
idea that whether I do a deed or
I don't do a good deed or I
don't do a good deed, whether I sin
or I don't sin, Allah is gonna forgive
me anyway. So may as well enjoy ourselves,
and we're gonna go to Jannah anyway. Right?
Because we're Pakistani.
Right?
All Pakistanis go to Jannah. All dogs go
to heaven. Right?
Right?
Well, maybe kind of. I mean, you know,
I I don't wanna I'm I'm trying to
I don't wanna, like, let the air out
of the tires of all the who are
telling people not to sin anymore and do,
you know, pray more and stuff. But, you
know, Allah's, you know, forgiveness overwhelms all things.
So, you know, people, we can scare them
as much as we want to, but they
still read the Quran. So they, you know
but there is the fact that even if
that's true,
there's still an effect of your deeds. Your
deeds have some some sort of
effect on things, and there is some purpose
to them. They're not just like this useless
thing that that that will get over one
day. Rather, they have a a a an
impact which which lasts forever.
Every moment every moment lasts forever.
You may not experience it as now for
right now but every moment lasts forever. Once
it's done, it's like someone carved something in
stone, you can't take it back.
And so,
there's a point to every single moment of
existence, and one one day maybe Allah will
show some of some of us some of
what the point was. And,
one of the things about the din,
is that it tells you about the what
the meanings and the realities of these things
are. And one of the things about the
tarit is if you wish to not run
afoul of that system and you wish to
benefit from that system, you have to understand
how that system works. And the only way
you can understand how that system works is
from the teachings of of Nabuwa, from Wahi,
from from Revelation and from the teachings of
the prophet
And, so,
he's going to expose some of these these
things that were hidden from before, some of
these secrets.
He's going to expose some of them, and
we need to know them in in order
to,
traverse this path,
in a useful way.
And, there was a talk I gave on
this topic,
on the New Year's Eve
in New York City in the heart of
the in the heart in in the black
heart of the the the the big apple,
I think 2, 3 years ago,
and you can find it in the SoundCloud.
It's called horse and rider,
and magical thinking. The idea people think that
that everything that Dean is magic. You know,
things happen by magic. Somebody is pious and
righteous just because he is that way, and
somebody's bad just because they are that way.
And, you know, like, this idea that you
disconnect
the things that you're doing from the thing
the the outcomes that happen. Like, you know,
I met one time
a a a a an elder,
Arab sheikh who was in asylum in Lahore,
And, I talked to him, and he was
smoking the whole night. And he had the
most horrible cough. And, I said, sheikh, you
should probably start you should probably give up
smoking. It's like, look how bad your cough
is. He's like, no. No. No. It has
nothing to do this has nothing to do
with it. It's just like it's cold outside
right now.
And, you know, you can't go through the
din like that. You laugh about the dunya.
Going through the dunya like that is laughable,
and going through the din like that is
not even funny. It's a tragedy That you
can't go through the din like that. You
have to know and understand what the impact
of things are. So he has a small
tract that, is quoted from him,
with regards to this concept.
Deeds. The rewards for deeds and Allah's law
recompense are all found in the Quran.
Allah most high says,
oh Muslims, there is neither confined to you
nor is it confined to the people of
the book who have made any grand grand
claims. It is our divine law.
Whoever,
commits an evil act will be given recompense
for it. Whether it is of, weakness
this is a recompense. Also, weakness is a
recompense. It's actually
what happens when a person there are certain
sins. The
of them is what? Is is is you
get weakness back. Whether it's weakness, whether it's
shortcoming, whether it's heedlessness, whether it's treachery, disloyalty,
causing, fitna between people,
lack of good deeds, worship, wealth, worship of
wealth, worship of authority. Allah most high has
a consequence and a result for it. He
has a recompense for every single thing. There's
no concession and no exception in this regard.
There's no concession and there's no there's no
exception in this regard. Doesn't matter who you
are or what you are. Doesn't matter what
family you your your your, what your skin
color is, how much money you have,
how good you are. If you, you know,
if you're a good person, yes, or if
you're Quran or your or your your, father
or mother or whatever. None of these things
matter. If you do the same thing, you're
gonna get the same outcome. Everybody is the
same.
This theme is explained in the Quran explicitly
in some places and implicitly in others. The
Quran relates stories of nations, kingdoms, and mighty
tyrants.
It also relates the story of stories of
weak and oppressed people.
This is to point, this, to this point,
you read themes related to actions, conditions, and
ethics. We will not present, the recompense for
them.
The reward for good deeds. In the Quran,
Allah most high makes extensive mention of good
deeds,
of the good deeds of his servants. That
is their internal and external states of obedience.
In like manner, he gives them glad tidings
of a pure life in this world, rewards
his pleasure, forgiveness, admission into paradise, and so
on for the doing of these good deeds.
Allah Most High says in his book,
Those men and women who remember Allah
abundantly.
Allah has set aside for them forgiveness and
a great reward.
Whoever did good,
whoever did righteous deeds, be it a a
man or a woman, and is a believer,
we will give them a good life, a
pleasant life in this world.
Here, good life doesn't mean a a a
LG,
refrigerator.
It means what? That you'll live and you'll
die with honor.
You'll live and you'll die with honor.
Even if it even if your circumstances
are constrained,
there'll be, there'll be a goodness in it.
And that goodness, maybe a cafe will be
blind to what that is, but you will
feel it yourself.
And there are people who live and die,
and they never go to jail, and they
never suffer, and they're never hungry, and they
seem to have good health, but there's a
type of filthiness in their state. No matter
how
how how beautiful their life may look to
others, there's a type of filthiness in their
state that cannot be washed by water, and
they feel it themselves.
They feel it themselves even though those people
who are in rafla and heedlessness, to them
it may look beautiful.
Punishment for disobedience. In a like manner, Allah
most high makes mention of the of the
unbelief,
polytheism,
and internal and external sins of the unbelievers
and threatens them with his curse, intense displeasure,
and destruction in this world and the hereafter.
Allah most
high
says,
As
for
the
one
who rebelled,
the the one who's crooked,
who's wicked, the one who who the one
who, you know, went against the the the
the system.
Preferred this world over the hereafter.
For them, the blazing fire will be his
eternal abode.
Allah also says in his, book, he says,
whoever turns away from my remembrance,
that person will have a constricted,
life in this world,
and, we will gather them on the day
of judgment blind.
The Ullama have devoted entire books, to the
subject of recompense.
Wrote
a most enlightening article on this subject in
his,
in his,
greatest work, Hudjatullah
Hudjatullah Baliga,
and it is explained by, Mufti Saeed, Ahmed
Balanpourri and his
and
a tract from that is quoted below.
He mentions that there are 5 forms of
recompense.
This is what by the way, just to
say that this is something that you're not,
you know, you're this is the difference between
the actual
and and what you're gonna find in your,
like, whatever,
tafsir halapa that's conducted by your local auntie.
These things are these things are only the
people who are the masters of of the
Arabic language and the Kitab and the Sunnah
and people of insight will be able to
pull these out for you.
So there are 5 forms of recompense in
this world. The first is spiritual recompense,
also known as the internal, the Baathani Jaza.
In other words, joy and tranquility are experienced
in the heart on account of good deeds,
and restlessness and agitation is experienced because of
evil deeds. Allah most high says,
that we this the Ayah we mentioned from
before that turning away from Allah to Allah's,
remembrance
in this world, what does it cause? It
causes your life to be constricted.
You feel you just you feel like something
is wrong all the time.
Writes, the constriction in this world is with
regards to the heart.
Out of his good deeds,
for the world, a person is constantly worried.
Out of his sorry. Out of his greed
for this world, a person is constantly worried
about how he can progress in it, and
he's agitated over the fear of loss.
Even if an unbeliever
has no worries, his condition, most of the
time, is as described previously.
The condition, of a righteous believer is the
opposite of this.
And this is something, you know, people who
work with people who work with,
you know, trauma victims.
They've said I've heard this from numerous people.
I heard this from numerous people that there
are there are middle middle class, upper class
housewives.
People have no responsibility, and they're given large
sums of money to and they're expected to
spend it
for frivolity, for nothing.
For just themselves, for their own enjoyment and
entertainment
that come with psychiatric traumas that are far
more severe than those people who saw their
entire families killed in
front of them. The refugees in this country
that come from different different countries, they've seen
horrible things. They've seen horrible things, but those
people still, they're psychologically
intact.
Whereas, you know, you have housewives who have
to spend
ridiculous sums of money.
They have beauty. They have money. They have,
respect, enjoyment, everything
fulfilled trust funds accounts.
1st generations, their children will be taken care
of. You know, aunt Becky can go and
buy her, you know, daughter's way into a
nice college, or at least she thought she
could.
You know, you you you have all of
those things. You have all of those things.
Still, people are suffering from trauma. What does
that mean?
This is not to, like, dog on, like,
rich housewives. If you're a rich housewife, you
can be a very pious person also. I
mean, I'm not saying that. But I'm I'm
saying that the there's disconnect between one thing
and the other, and, people think that they're
they're 1 and the same.
Bodily recompense. This is the second type of
jaza.
For example, the removal of illness because of
doing good deeds, the deferment of illness and
calamities on account of charity,
falling ill because of evil deeds, becoming stricken
by grief, becoming
overwhelmed by fear.
When the Kaaba was being constructed before Rasulullah
Sallallahu Alaihi Wasallam was conferred with his prophethood.
He and his uncle said, Abbas
who were carrying rocks for the construction.
His uncle advised him to remove his lower
garment and place it on his shoulders.
Yeah. Izar, it's like a sheet. That's what
the Arabs their their their clothing was. They
didn't always wear pants and a suit. You
know what I mean?
I I remember one time I had a
rida on my shoulders and
an uncle from one of our wonderful Arab,
kind of Arab Arab,
background brothers,
He said that he said your your you
wear on your shoulders when you pray, it
makes you look like a because,
you know, they have the prayers prayer shawls.
And I said, uncle, you're wearing a suit
and tie. He literally was wearing a suit
and tie right now. I go I go,
that
this is something the prophet sallallahu alaihi wa
sallam wore. Tell me, did the prophet sallallahu
alaihi wa sallam ever wear that? He says,
no. I said, did the who do you
ever wear that? He said, yes.
So the Izzar is is what? It's from
the original
the original garb of the Arabs. Is it
Izaar and Ridah? 2 unstitched pieces of cloth,
one you tie they're the same identical. The
the Izaar is the one you tie in
your lower half, and the Ridah is the
one you wear on your upper half. This
is what the messenger of Allah SAW Hassan
wore, in addition to other things. And this
is also what,
what you wear when you go to Hajj.
Alright? And and, the men wear in in
their ihram.
So he in the days of Jahiliya, Abbas
radiAllahu anhu told him because he's carrying
the heavy stones that take your your lower
garment off and put it on your shoulder
so so as to help carry the,
carry the load. And this is before the
Naboo of the prophet sallallahu alaihi wa sallam.
And so the messenger of Allah sallallahu alaihi
wa sallam, he mentions this is mentioned in
some of the narrations of sierra that he
was about to do it and he passed
out.
And he stared blankly toward the sky and,
he,
he he reached for his lower garment and
and and and tightened it,
again.
And the shawlululak
considers this to be
a
a a an example of bodily recompense.
Has nothing it's just what? Something was about
to happen,
and there's a
recompense for it right away.
And it didn't happen. And this, obviously, is
not a sinner. It's not even a mistake
because the Sharia wasn't revealed to the prophet
sallallahu alaihi wa sallam. But if something Allah
doesn't want to hap doesn't isn't pleased with
happening,
there's a difference between irada and between riba.
If if Allah doesn't want someone's like, well,
if Allah doesn't want sin to happen, how
come people are eating pork and committing and
doing all kind of weird things? Right? He
allows it to happen. Why? Because he wants
those people he he wants those things to
happen, and then the recompense happens, which will
result in their punishment,
and then they'll go to the hellfire.
He wants those things to happen, but he's
not pleased with them. There's nothing that that
person can say, I did this, and Allah
is pleased with me doing it. The pleasure
of Allah and the will of Allah are
too this is a technical
discussion, and we discuss this when we teach
the the the Tahawiyah,
that they're 2 separate things. So something that
was something in order to prove that something
was about to happen, Allah wasn't pleased with
it. So the jaza came beforehand and it
prevented that thing from happening.
So the prophet didn't do anything Allah Ta'a
was unpleased with.
The 3rd type of recompense is what,
people and things that are connected with a
person. So for example, a blessing in one's
life, wealth, and family on account of good
deeds will benefit, and you will suffer losses
in these things on account of evil deeds.
This is very scary as well and think
about it. Right?
Uh-uh.
You gentlemen married?
No. You you gentlemen married? Things you do
right now
will affect your children that haven't been born
yet.
It's real. Once the children are in front
of you, then you're like, oh my goodness.
Right? And some of them, you know, makes
sense. Right? If you marry if you marry,
you know, if you marry, Pakistani,
girl who, like, whatever, just got into a
Harvard PhD in mathematics, probably your children are
not gonna join the NBA. I'm not talking
about those things. Those things you can still,
like, project them, like, you know, through the
worldly and material
understanding of of the way the world works.
But spiritually as well, it it it affects
them. It affects them. Things you do right
now, it affects them.
Number 4,
natural recompense. In other words,
angels people in general and other creations having
love for the righteous
and, evil people,
suffering the opposite on account of their sins.
And number 5 is what? Recompense in actions.
This is also a very,
this is also something very scary
that a person gets more inspiration to do
good on account of his good deeds.
And the withdrawal of the inspiration,
to do good on account of one's sins,
and following into additional sin until a seal
set on the heart, which we discussed, before
in the tafsir of Mohan Husayn Ali in
the discussing the the tahrjabari.
These are
respective recompenses for good and evil. There are
2 forms of this recompense.
1, the person is inspired to do more
good
or the opposite that the whisperings of shaitan
increase.
2, changes take place in a person's condition,
that is he experiences
conditions whereby
he, progresses in good deeds or inclines toward
evil.
This is very, this is something people people
people should think about. This is one of
the things that the right.
They say that, one of the reasons that
it was the custom of the righteous in
the past to, fast
and to,
pray, increase an increase in the month of
Shaaban,
in the month of Rajab, is what? Is
that sins are an impediment to doing good
deeds.
Sins are an impediment toward doing good deeds.
So the person works hard the idea is
the person works hard to have their sins
forgiven,
and the black effect of the sins removed
in in in Shaaban and in Rajab.
Then what happens? The door is open and
a person will
will will will the kite will take off
in Ramadan.
But the person who is, you know, sinning
all the way up until the, you know,
like, they're doing sins like the buzzer beater,
you know, They they shoot the ball before
the buzzer go out, and it goes and
it goes through the hoop, you know, even
after the clock runs out. And then they're
like, oh, now it's Ramadan. Now it's time
to be, pious again. You know?
What happens? A lot of your Ramadan is
just spent through the drudgery of, like,
housebreaking your nafs again in order to get
it, like, to do good things and, like,
removing the barrier and the obstacles of, that
sins have created so that you can get
the of doing good again. And so what
happens is the whole, like, you know, like,
from 27th through 29th, you become,
you know, back to back to your 0
point, and you just benefit
very little. Even though that's there's a lot
of in that as well. I don't wanna
belittle it, but the person who wants to
go for the gold, you know, that's not
the way you that's not the way it's
gonna happen.
And so there are so many things that
a person like the the the sins that
a person does from before,
they become the the the the reason for
for for having tophic, the door of tophic
closed to you. And, likewise, there are so
many good deeds that a person does. The
recompense is what? That the door is open
for a person. You know, it's like the
the the bonus the bonus round. You know,
you you you passed the test, and now
you have now you can go and do
do all extra credit, thereafter.
You're not gonna get there until you have
your your your your, you know, your basic
practice of the dean straightened out.
And,
that's a a prize the person who wants
it will then focus on protecting the protecting
the the the foundation on which their their
deen is built by avoiding sins and by,
working hard in getting those sins forgiven because
the sins have an effect that that goes
beyond
just that one sin itself.
Because what ends up happening is a person's
sins and they don't think about it, they
don't forget. And
my lord doesn't, you know, he he doesn't
get lost nor does he ever forget anything.
And,
you know, this is one of the things
that the the prophetic genius that what is
his dua Sallallahu Alaihi Wasallam in these nights.
Oh Allah, you're the one who forgives such
a forgiveness that it leaves no trace of
anger behind and you love that people should
forgive like that. People should forgive one another
like that. So forgive me,
like that as well.
And so a person has to has to
be very,
cognizant that when they do something wrong,
what the line of, like, effects of that
are going to be, and when they do
something right,
what the line of effects of that thing
are gonna be as well. Again, this is
a different view of sin than the legalistic
view. The legalistic view is what?
Okay. It's haram. Maybe I can ask another
Mufti. Nope. Haram and all 4 madhhabs.
Okay.
Let's go and we'll go to Islam q
and a, you know. They they don't follow
any of the madhhabs. Maybe Shokani said it's
okay. Nope. Even Shokani says haram.
Shokani,
Albanibim,
everybody. Everybody.
You know? From one side of spectrum to
the other. They're they're all
everybody. It's Haram. Okay?
Okay. So it's Haram. Now I just I
just, you know, flip back to Real Salihim.
Right? And, okay.
Stop doing the sin, check.
Feel bad about it? Yeah. It was horrible.
Check.
Resolve never to do it again, check. I'm
I'm I'm good. I'm clear. And the fact
of the matter is that's an angle. That's
a dimension of it. It's not the whole
story
though. It's not the whole story. The of
of obedience and of sin, when you look
at it from the point of view of
a person's spirituality is very, very, very different.
It's very different.
It's what in that sense, then a person
will see, like, you know, if I if
I do this thing, like, if I earn
this haram dollar, if I eat this thing
that's haram, you know. If I,
if I, you know, do this x y
z other sin, and you see, like, the
the ripple effects of how how bad it
is,
Uh-uh, you know, now you start to look
at the sin not as like a drop
of urine, but in the context of, like,
what's it gonna do to all the rest
of the water and, like, the 30 gallons
of water in the cooler.
And it looks different. And
in that sense, the soul wolf is a
type of fanaticism
Because it causes a person when they see
things from such a, from such a,
a,
a point of view, a holistic point of
view, then it makes them treat sin
like,
like, you know, like a a trigger happy
police officer would, like, treat somebody in the
hood, You know? Why? Because you see all
the evil that's that that that that, could
happen from this. And so even something very
small, you're ready to, like, kill somebody because
of
And the Sharia actually restrains a person from
their fanaticism in that sense.
In that sense, the Sharia is a mercy.
It stops a person from from
going,
you know, going so gung ho that they
completely become
like,
like like overbearing
and, you know, destroy themselves because of their
overbearingness. There's actually a mercy in the Sharia.
Otherwise, if you know what the what the
effects of sins are, if you look at
the Sharia that came from before us, this
is what the tafsir of in the Deena
Usur. The Usur is is a hadith of
The Deen is ease. Why? Because in the
there in in the Quran itself, you know
the Banu Israeel, they were the people who
worship the calf. You know what their Tawba
was?
Their go kill yourself.
Tell me, is there any is there any
sin in our Sharia that requires you to
kill yourself?
No.
But Allah mentions in the Quran that if
I'd ordered you to do that, he mentions
the munafiqeen wouldn't have done it. But if
I had ordered it, they would have found
in it. They would have found good in
doing it.
It would have been better for them if
I had ordered them to do it, but
they won't.
The Sharia the Sharia Banu Israel and Najasa
comes onto the clothing. They can't wash it.
They have to cut that piece out and
and and throw it away and then sew
a patch back onto it. Now the person
who sees these things from the eye of
the hapida, they can see what the ill
effect of those things are and why it
should be that way in fact.
In the Sharia, what is it now? It's
actually like it tempers a person that you
can't,
you know, that that you have to you
have to, like,
slow down a little bit because if you
go so fanatical about every single point of
the din,
it's going to necessarily cause, like, society and
your life in this world to collapse.
However, the point of it is not necessarily
that,
a a a person should then blind themselves
to the spiritual reality of sin or to
the spiritual benefit of of doing good
deeds. Rather,
the Sharia is a Sharia of balance.
That this is and Sharia balance doesn't mean
ease. It actually, in some ways, it means
it's much harder than than than than the,
you know, the other alternatives. Because if you're
only gonna go spiritual, then it's easy. We
can all burn our houses down and, like,
go survive in the woods. And if you
die after a week, you're gonna go to
Jannah anyway. Right? That's easy. That doesn't require
a lot of forethought in in in in
execution. And on the flip side, if we're
gonna go capitalist, you know, you know, all
of us, we can go buy some moose
and slick our hair back and put on
a suit and tie and, make a killing
in the marketplace and, you know, make as
much money as you want. That's also easier
when you don't have to think about the
consequences of what you're doing when you're doing
a lot of the jungle, type thing.
What does the dean require us to do?
The dean requires us that we have to
be successful on both sides as much as
we're able to.
We have to be successful on both sides
as much as we're able to. You're not
allowed turn your back on your family. You're
not allowed to turn your back on your
progeny, your lineage. You're not allowed to let
your property go to waste. You're not allowed
to do any of those things. You have
to be successful from both sides
because there's in it. There's in it. There's
benefit in it. If we don't do that,
then the message is not gonna get to
anywhere.
Then the message is not gonna go to
our children. Then we're out of all of
us, which one of us is the one
who's going to be able to carry like
the message so hardcore?
There's a mercy in it, but it requires
that a person
walk with the balance that the the the
the the legal understanding on one side and
the spiritual understanding on the other will compel
a person to walk down the straight path
rather than veer toward 1, type of fanaticism
or another. You know, people say, oh, you're
fanatic. Why do you have to pray 5
times a day every day? No.
That's not fanatical. That's the balanced path. Fanatical
is what is that? You love your dunya
so much that you don't you don't make
any you don't make time even 5 times
a day to remember Allah subhanahu wa ta'ala.
Allah give us the
of of understanding
and seeing with the eye of of Madifa,
what the reality of all of these things
are, and the the the acting with the
temper tempered and balanced,
approach of the of Allah
that was handed to us by the
of of of of our aslaf,
the the people who understood the deen from
our salaf.
And when we say that we're not talking
about, like, you know, someone who lives in
the Arabian Peninsula now,
nowadays. We're talking about who the Sahaba and
the Tabiin and the Tabat Tabiin. Many of
the people who live in the Arabian Peninsula
also follow their way as well, and we
love them too.
And, Allah
give us give us the the tawfiq of
walking that that path and give us the
help to walk that path. Mhmm.
You
all on these Mubarak nights, whatever effects of
whatever sins we did, all the stupid things
that we did, that we made excuses for
for our life. In this one moment, we
admit there's no excuse for it. So forgive
us those sins, you Allah, and and and
and and insulate us and
guard us from the ill effects of those
sins and those close those doors that were
closed to good previously to us, you Allah.
Open them for us from your father and
Karam and from your and from your Rahma.
We ask you for forgiveness for our sins.
So open the doors that were closed, You
Allah and those doors for evil that were
opened in front of us and that are
open in front of us and that we
walk through every day, Allah.
Slam them shut, you Allah.
Lock them, you Allah, with locks that are
unbreakable and unpickable,
throw away the key, you Allah. You Allah,
and and and and make us only go
on that path which is the balanced path,
the path of those who you love and
those who you've given your blessings, you Allah.
You Allah, drown us in your rahma and
your fable. You Allah, make us see nothing
but your rahma and your fable in this
world and the hereafter.
Make us the people who our eyes are
filled with the and our ears are filled
with our with the haqq, and our,
hearts are filled with the haqq.