Hamzah Wald Maqbul – Aqidah Tahawiyyah Part 11 Tawhid Center MI 08212016
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Jannah
and the hellfire,
both are created, meaning they didn't exist forever,
but they will never, they'll never end. They'll
never, die. They'll never be extinguished. Rather, they
will always
exist forever.
We believe in the eternity of punishment for
the people of Kufr,
and the eternity
of of blessings and reward for the people
of Iman. Allah make us from the people
of Iman.
And that Allah
created Jannah and he created the fire before
he created the the rest of the creation,
meaning us.
And he then afterward created for,
for us
for them both,
a people.
And whoever he wished to, he
will enter into his Jannah,
through his grace, and whoever he wishes to,
he will enter into his fire through his
justice.
If somebody
worries about people have anxiety about these things
like, oh, my god. Is everyone going to
*? My neighbor, Jim, is such a nice
person. Blah blah blah. Who told your neighbor,
Jim, is going to *? It's It's not
even your decision. Hey. You don't know you're
gonna go to Jannah, first of all, so
you should be more worried about yourself than
your neighbor.
And the second thing is, look, this is
our
our is what that Allah mercy outstrips his
wrath.
A person doesn't believe that they're not a
Muslim.
Allah is more merciful than all of his
creation put together, not by a little bit,
but but but by an unfathomable amount.
Why you have to stress out about it?
Who told you Jim is going to *?
Who told you you're going to why you
gotta stress about about it? If you believe
Allah
is the most merciful,
as he self refers,
then you shouldn't stress about it.
Does that mean that it's, like, okay for
a person to be like, well, I'm not
gonna, like, you know, pray or this or
that, the other thing. No. Just do your
best to do your best,
but don't don't render judgment on other people.
And, that's because that's not your job. And
if you truly believe Allah ta'ala is the
most merciful of the merciful,
then you shouldn't stress out about it. That
he is going to send some people to
the hellfire, and the people who go there
will deserve it.
And the people who don't deserve to go
to the fire, they're going to go to
Jannah.
The second thing that that that I want
to reemphasize, we mentioned yesterday,
is that it's his choice.
So if you are
if you are, you know, a person of
insight,
then you will petition him
fervently.
Because even if he makes a decision that
you don't like, that's your problem really.
It's not gonna help you,
it's not gonna help you to second guess
or to try to judge or appeal his
decision.
You don't you're not you're you're not Allah
His knowledge outstrips your knowledge.
What it is for us when we read
these things is not to worry about what
happens to other people. It's to worry about
what's going to happen to us and to
be even more fervent and even more,
humble and even more anxious to ask him
again and again
not to write us from the people that
he created for the fire.
And everyone will do the deeds for which
they were made available by Allah. They're they're
they're made to do do those deeds basically.
This is what the expression is trying to
say. And everybody, their fate is going to
be the fate that they were created for.
And again, we said this is from the
universal perspective. Obviously, from an individual perspective, a
person,
feel some sort of connection with the with
their intentions and what what what deeds they
end up doing as if they have free
will.
And welfare
this is a really good translation. Generally,
are translated as good and evil. Welfare and
affliction
are
determined
for the for the for the slaves.
The enjoyment you have and the suffering that
you will go through and that I'll go
through, these are already Allah
determined that we're going to go through what
we go through. The decision comes from him.
And this is this is point number 106
is a slightly technical point, which is an
attempt to
reconcile
the relation between your intentions in between,
what ends up happening,
in the Taqeen.
And the ability
that that a person has to do a
deed
because of which a person
is morally or legally responsible to do that
deed
is,
So sorry.
So the divine enablement that an act requires,
translates with divine enablement that in an act
requires, for example, an act of obedience which
cannot be attributed to the creature
occurs concurrent with that act.
So
one thing is the ability to do it
to do a deed,
from, like, from a universal perspective.
It comes through what? It comes through the
of Allah which is concurrent to that act.
So for example, if I want to pick
up the bottle, right, I wish to pick
it up and Allah allows me to pick
it up at the same time.
Okay. This is what's happening from the universal
perspective.
As far as the, the ability to do
something,
the
material ability to do something, which is in
the world of causes and effect that we
observe from our,
our, perspective.
It has to do with health and with
the the
the monetary means
and,
the capacity to do something
and, having sound means,
for for
carrying out that act before that act.
And your moral responsibility is connected to those
things.
So if those circumstances aren't created for you,
then you're not going to be morally obligated
to do that deed or morally responsible for
it.
And that's the meaning of what Allah says.
When Allah says Allah doesn't burden a soul
more than it can bear.
So
he's explaining how deeds happen from both perspectives
or how deeds are conceived
or their ability to to do them is
conceived from both perspectives, from first from the
universal perspective and secondly from the
perspective of an individual.
Is that clear? Does one want me to
go over that again?
It's one of the more technical points
in the in the book. Okay?
So there is
when we talk about
means the ability to do something.
Okay?
1 is from the universal perspective.
Okay?
That is that you wanna do something
and Allah also wants that thing to happen.
Allah's wanting that thing to happen is what
enables it to happen.
It's not you're doing it.
It's Allah's wanting it to happen. That's what
enables it to happen.
We've become accustomed to the idea that most
of the things that that we want to
do
from our own selves, Allah enables us to
do them.
If you're a good person, that's
Allah taking you to the jannah he created
you for. And if someone is something else
Allah protect us, then that's Allah allowing that
person to go to the jannah that he
created that person for. I'm I'm sorry. I'm
not
okay. No. No. Inshallah.
Let's do this again. Okay.
If you're the all y'all are good people
that Allah created for the Jannah
on both sides of the the that
you're you're the ones that you're, you know,
you will wanna do something and you'll be
accustomed to him letting you do it because
he created you for Jannah and he lets
you do the of the people of Jannah.
Other people who we know exist from the
because they're talked about in the Quran and
the prophet told us about and pointed out
some of those people to us.
Those people,
because Allah created them for the fire, they'll
wanna do something. He'll enable them to do
that as well. So this is from a
universal perspective what's going on.
Legally speaking. Right? So that's Taqeen.
The is what? Legally speaking, what will you
be asked about on the day of judgment?
Those things that he, that that he, created
for, those acts.
Enough health in you to pull those acts
off
or to to fulfill them, enough wealth or
material means to pull those acts off,
the capacity to pull the to do those
acts,
the,
soundness of means to do those acts. If
all those things come together before that act
is, to be enacted,
right, then you are from your personal's perspective
able to do that act quote unquote and
you're morally responsible to do that act as
well or to abstain from that act.
And that's what Allah Ta'ala is the more
the meaning the moral responsibility
that he holds creation accountable to, it has
to do with those things. This is an
of the of the sacred law. And that's
what Allah is describing when he says,
I'm loud enough. Everyone can hear me. Right?
Can everyone hear me?
You can change the battery, but I'll keep
keep keep talking.
Is that does that make a little more
sense second time around?
The
the actions of the,
servants of Allah The
actions of the servants of Allah
they are the creation of Allah,
but the
what does mean?
What the earnings of the of the what
is it? The acquisitions, the earnings of the
of the creation.
So we don't say that we create our
own deeds. There was a hetero heterodox sect
in
amongst the Muslims
that they call the
The were people who say, no, we have
complete free will. We do what we want.
And almost all the
also held the the belief of the that
we have complete free will.
That
Allah doesn't
he's not the one who creates our acts.
We create our own acts.
And so we don't believe like the Qadariya.
Why? Because that impinges on the the the
sovereignty of Allah
omniscience and
the intimate connection between everything that happens and
exists not being able to exist on its
own except for through Allah ta'ala.
And so we say that we say we
say
that it's the the acts of the creations
of Allah
Right? Just like there's a farm. Right? It's
his farm. The fruits are his. We just
pick which ones we want.
So you pick the good deeds or you
pick the bad deeds based on what you
were created for. You're gonna prefer one over
the other. Right?
And this is, you know, there's a story,
there's a story attributed to say
that during his caliphate, he took his horse
somewhere
and, the stable hand,
he gave his horse over to him and
the thought crossed his mind that this is
a this this stable hand, I wanna give
him a gift. I'll give him my saddle.
And, so when he,
came down to find to take the horse,
he,
the the saddle is missing.
So he asked what happened to the saddle.
And the young man said, I don't know.
Someone stole it. So he went and he
searched for, you know, in the marketplace and
he found the saddle and he traced out
the story where did the saddle come from
and he found out that this young man
stole it and and and sold it and
pocketed the money. So he came back to
him. He says, you know, I was gonna
give you the saddle anyway.
It was yours. Allah wrote it for you.
You're the one who chose to make it
haram for yourself.
Allah
knows best.
But these are the everything Allah is making,
you're the one who picks which fruit you
wanna eat.
It says that
Allah doesn't
morally oblige people to do anything other than
that what they're able that that which they're
able to.
And,
he doesn't give them the ability to do,
anything except for that which they are
morally obliged to.
You're created to do what you're gonna do,
basically.
And this is the
this is the summary or the upshot of
the the the explanation of the phrase
that there's no force or power except for
by Allah ta'ala.
We say that that means that there is
no,
ruse
that a person has nor any type of
movement that they can do nor any change
that they can do
from the disobedience of Allah to Allah,
away from the disobedience of Allah to Allah
except for by Allah's help. That's what means.
And
the means that there's no power that anyone
has to stand firm on the obedience of
Allah
except for by Allah's and that's
the The is to the the power to
leave sin
and the is the power to stay on
on on obedience except for through Allah
That's what
means.
It's not just something you say when something
freaks you out.
There's a meaning behind it.
It's also something it's like a hadith of
the prophet It's
a treasure from the treasures of Jannah.
It's also something you say
to invoke
Allah Ta'ala's help when you need to do
a big task.
Why? Because there's no task in the creation
that's big for Allah Ta'ala. And in as
much as it's through his power that little
tasks and big tasks happen, they're all equal.
So if you tap into the source,
then then big tasks become possible. And if
you wanna see any proof of that, look
at the Sahaba
They were the most backwards people in the
in the world as far as deen, culture,
civilization,
science, technology,
economic
power, welfare,
experience?
How is Saidnaq al bin Walid like trashing
the armies of of Persia and and and,
Rome? Where did he go to where did
he go to school? Did he study the
tactics of of of Hannibal? Where did he
learn all of that from?
Where were their weapons making skills from? Where
was any of that from?
A lot I mean, this is these these
are practical questions. People like, brother, we need
to be practical. So you wanna be practical,
be practical. The Sahaba
learned to tap into this,
you know, power of Allah subhanahu wa ta'ala
in prosecuting their affairs.
Taught them how to do that. This is
like the the the the subject of a
different class.
But you'll see there are so many hadith
of the prophet
he taught them how to use the prayer
in order to get their things done. He
taught them how to use fasting in order
to get their get their affairs done. He
taught them how to use zakat in order
to get their get their, you know, needs
taken care of, to protect
their wealth. He taught them how to use
the names of Allah Ta'ala and how to
use duas as a means of protection and
as a means to get what they need
done done.
So this is like one of the great
tools in the in the tool belt. It's
not a a lesser tool or a tool
you use once,
you know, once every while. It's like a
hammer
or screwdriver. You need it all the time.
You may as well learn how to use
it.
Right? You may as well you may as
well learn how to use it.
This is real. This is a subject of
another of another class.
This is a subject of another class. How
to use these things to get what you
need done done.
I've I've said this before in other gatherings.
I have a friend, for example. He's a
he's he's an elite programmer. This is, like,
maybe 5, 6 years ago.
7 years ago, he used to have his
services hired out for $500 an hour. So
you're out there paying you $500 an hour?
Man. You must be some kind of genius.
He's like, Sheikh, I don't know what it
is. He goes he's a coder. He's a
programmer, and what he does is he looks
at large complex swaths of code. Is there
any programmer here?
Right? Is looking at other people's code something
peep coders like doing?
No. It's like the worst job in the
world. Right?
It's it's really horrible. It's like annoying. It's
the finding kinks in your own code is
hard enough.
At least you know what you wrote. Right?
Finding kinks in someone else's code, you have
to literally get into their head and figure
it out. Right?
So this guy this guy, he finds, like,
very subtle problems and complex code of other
people, and they pay him $500 an hour
to fix it. He says, I don't know,
Sheikh. I just look at the people's code,
and I,
just keep looking, looking, looking, then I get
confused. I hit a wall. Then I go
make wudu and I read 2 rakas of
salah and then I sit back again and
then I find what I'm looking for.
Why should this surprise a person? Who
used to do things like this?
He's not even one of the prominent Sahaba.
He was one of Sahaba except Islam after
the Fatha.
Right? He took an army on in in
Bahrain,
and he knew he knew how to say
the the the Asma Al Khusna, the names
of Allah in such a way that, that
that
that he could do, like, pull off miraculous
things. A number of times he would do
it.
One of the most famous incidents is that
he took a detachment of Sahaba in Bahrain,
and they're pursuing their enemies.
Their people were renegated, apostated from the deen
and,
were
fighting against the, the the state of the
Khalifa Rashidun.
And, they
they they they got they were fleeing from
the sahab around
a around a body of water.
And so he he made dua to Allah
and he took them. They they they they
caught them by rushing over the water. Basically,
they they they ran over the water and
they caught them on the other side. The
straightest point between 2 straightest
the shortest distance between two points is a
straight line. So they went over the water.
Right? So, oh, that's just a tall tale.
Guess what? The
on whom actually made it, like, a tangible
physical state out of nothing.
So if you think it's a tall tale,
how do you think they were able to
pull off what they did? Was it again,
was the are there even peninsulas a big
center of learning or an economic center or
a center of culture and civilization that the
Romans were competing with them for centuries and
for millennia and the Persians learned this from
them, that from them. Everyone's like, who are
these people? Nobody knew who they
were.
They Nabi
trained them how to tap into this this
this power.
And again, it's not after this, so we're
gonna move on. But that's something we need
to learn how to do also. We've kind
of left these things. We kind of think,
oh, prayer.
Hurry up. Get it done as fast as
you can
and take every rutsa in the book and,
like, not be concerned with how you do
it, not be concerned with what goes in
your eyes, in your ears, in your stomach,
not be concerned with any of those things.
And afterward, like, how come how come we're
not, like, walking on water and stuff? Well,
anyhow,
And everything
runs according to the desire of Allah most
high and according to his knowledge and according
to,
his decree that he meets out and according
to the quanta that he assigns to everything.
It's like a that's a like a beautiful
sentence
that his his desire overwhelms all other desires.
And his decree,
it overwhelms all
all machinations
or ruses or tricks.
No shortcut. You're gonna get get to
cut around his his, his decree. Right? They
tried to get around,
went right over the water, straight line hit
him.
And he does what he wishes,
and he is never he is never a
a a person of transgression. He doesn't transgress
anyone's rights in doing so. If not for
any other reason, then for the simplest reason
that if he created everything from nothing, his
ownership over it is complete. But even then,
he cuts everyone quite a bit of slack.
Even the people who get But even then,
he cuts everyone quite a bit of slack.
Even the people who get punished in the
fire are not getting punished for the
you know, for completely for their sins. He
cuts everyone quite a bit of slack. And
this is the thing, there are people in
the fire. If they if the people of
the fire, if they did good deeds in
their life, that mitigates their punishment.
The catch is this, that even the person
with the least amount of punishment in the
fire,
they feel as if they're the ones who
they they cannot imagine that there could be
a punishment worse than this. Trust me, there's
a punishment worse than it.
And but this is the that extends to
all of his creation. He doesn't take anyone
to task completely.
He doesn't he doesn't make Volman anyone. Rather,
his Ihsan is on everybody.
And nobody, even if a person is totally
horrible, if they did a good deed, that
good deed, they'll see it on the other
side. It will mitigate the punishment. The catch
is that they won't be cognizant of it,
unfortunately.
And that's that's the real misfortune is having
a bad end.
But even,
you know, this is something that like, if
you you be careful, don't just say, oh,
this is this person is going to the
fire anyway, so I can oppress them and
take their deeds or whatever.
Imagine is a hadith of the prophet
he asked the
who is the bankrupt one? And they said
they said the one who has no money.
He said, no. The bankrupt one is the
one who shows up on the day of
judgment
with a whole bunch of good deeds,
after his hisab. But then people say, oh,
this guy owed me this. This guy stole
this from me, this guy cheated me for
this, this guy said bad about me, this
guy cursed cussed me out, and each of
them will come and take their right until
they keep taking all of his deeds and
then he runs out of deeds and the
line is still there.
And so then, they'll come and make their
complaints and then they'll throw their sins on
him. So he came
with more good deeds than sins, but because
the rights of other people, you know, he's
going to be laid in with sins and
be thrown into the fire.
So that doesn't only apply to Muslims.
So what's what what benefit is there if
a non Muslim takes your good deeds?
It will be a decrease in their decrease
in their punishment.
I should say non Muslim, but a kafir
is the the
message. Right? A person who denied the message
after after knowledge of it or ability of
having knowledge of it. That person, what benefit
is there for them? It'll decrease their punishment,
but they won't be cognizant of the benefit.
So why why give your good deeds to
them by by oppressing them and taking away
their rights?
Why give your good deeds to another Muslim
for that matter? But the thing is still,
at least that person is going to benefit
from it.
And, that's why we have to be very
careful about about our dealings and our transactions.
You know, if you have a membership in
the gym,
then
don't give it to someone else to go
to the gym
because you don't want the catchers at the
gym showing up Yokoyama and jacking you.
You know, holding you up.
Not at gunpoint, but the angels are jacking
you and they just take your stuff and
roll. You don't want that to happen.
Don't, like, buy stuff from the store with
the intention of just using it and returning
it. Because you don't want Best Buy to
show up, Yo Mokayama,
and the angels are like hit their repo
repo man for the hard drive or for
the whatever speaker system you use for an
event at the Masjid.
Right? Don't do that stuff.
Don't don't do stuff like that. Be careful
about it. Can you get away with it
in the dunya? And you may see no
morally redeeming quality in the person you're taking
from and you know you'll get away with
it. But no one gets away with anything.
No one gets away with anything. That's the
that's the the way
is going to be.
Right? We say that the people talk about
the oh, the are more important than the.
I find this to be
a a a horrible thing to say that
scratches the chalkboard of my soul.
Right? How can you compare the of
of the creation with the of the creator?
The reason we are more cautious about the
the rights of the creation than the rights
of the creator is because the creator is
the most noble and generous of the generous
and the most,
merciful of the merciful.
We're like, you know, it's like it's like,
you know, it's we're like the spoiled brats.
We ask and he just gives to us.
And that's not anything we did. That's just
because of how wonderful he is. Right?
The other creation though, they're not that generous.
And it's by Allah's right that they're gonna
take their rights on the day of judgement.
It's by Allah's right that they're gonna if
they had no ability to enforce, we wouldn't
we wouldn't we would have have difficulty finding
a reason to care. But it's by his
his might and his force that they will
enforce their rights on that day. So don't
don't don't go down that, go down that
path. But anyway,
His own right, he forgives so much of
it. But remember that the creation,
they they they won't forgive. They won't forgive
on that day
except for someone who gave ennobled their heart.
They won't forgive.
He is holy. Right? The means having no
blemish or or or,
or or or shortcoming.
Right? He is wholly beyond any evil or
adversity,
and, he's transcendent. He's
evil or adversity,
and he's transcendent above any
blemish or perversity.
And he is not to be questioned.
There's nothing to question him about. It's not
possible for him to do anything wrong by
definition.
He is not to be questioned about what
he does even though the creation, they're questioned.
And in the the the duas of the
living
and in giving sadaqa for the the material,
material
good deeds, giving
whether it's in money or food or whatever.
Those 2 things by the if
a living person does it on behalf of
as a dead person, it will benefit
them. It will benefit them.
We are forbidden from doing this on behalf
of people who died in the rejection of
faith.
Now you said, well, how do you know
if they rejected faith or not? We just
take the outward hookum of Islam. Whoever doesn't
die in the outward hookum of Islam were
forbidden from doing this for on their
behalf. But if a living person
gives sadaqa or makes dua for the dead,
this is our that it benefits them. There's
a difference of opinion
regarding salat Hajj,
fasting,
reading Quran, these other things that the the
living do on behalf of the dead whether
it's acceptable or not.
Each of them, the hukum differs, but majority
of the that some of these acts also
will benefit the dead as well. But this
part is by by tifaq, the
the you give on behalf of the dead
and the dua that you make for the
dead, it it it benefits them.
And
when you call upon him, he answers. This
is our this is our, our
Right? When your lord said, call upon call
upon me that I may answer you. It's
a commandment. Call upon me that I may
answer
you.
Anyone else you call upon, you ask,
you complain to,
they're they'll listen for a little bit and
then they'll get annoyed and they'll hate you
for it eventually.
Allah ta'ala is the only one you complain
to. And the more you complain to him,
the more you ask him, the more he
loves
you. Anytime day or night you complain to
him, you ask, he loves you. He loves
that you you show your slavehood in front
of him and he gives.
Every time he ask, he gives you more
than what you ask for.
The form of the giving may be immediate,
it may be delayed, it may be in
this world, it may be in the hereafter,
it may
be in the form of what you asked
for or an equivalent,
warding off of evil or something that's even
better for you that you don't even know.
But he gives he listens and he gives
to everybody who asks him.
Right? This is a hadith of the prophet
that dua is the core of of of
worship.
Modern vernacular,
Arab Arabic dialects means brain. Right? Someone who
is like doing something that's kinda silly, they
say,
he has no brain.
Muqh in the classical Arabic means any bone
that has hollow space inside of
it. Any the hollow space inside of a
bone means the core of the thing.
So the dua is the core of Ibar
that keep asking Allah subhanahu wa ta'ala that
he hears. It's not that your your prayer
is going to avoid.
Yes?
Complain to God doesn't mean to complain about
God, but it means that, you Allah, this
is difficult for me. Help me make it
easy for me. You Allah, help me have
patience. You
Allah, you know, I I want a better
job. You Allah, I want to
this. I want that. That's what I mean.
I don't mean to complain about Allah, but
to complain to Allah regarding what you want.
This can be du'a? Yeah. It's du'a basically.
Yeah.
So,
Allah Ta'ala,
he he,
he answers prayers
and your needs, he fulfills your your needs.
So if you have a need to be
fulfilled,
your should be to Allah ta'ala. It doesn't
mean that you don't take take the means.
First, make the towards Allah and ask him
for it, then take the means and have
the that when the means fulfill the the
Hajj, it's because of Allah's that it happened.
This is one thing, like, for example, when
we were studying in the desert, right,
the person gets a little freaked out because
the the
that we studied in is like
I wasn't even there honestly very for for
a super long amount of time, just a
number of months really.
But when you're there,
and it's interesting when there's no television, cell
phones, electricity, any of that stuff, A day
lasts for, like, a lifetime. You barely remember
at nighttime what you did in the day.
Here, like, the day passes by, you don't
even know.
But there's a lot of Barakah and time
over there. When you when you're when you're
in the desert, the thought crosses your mind,
what if I get sick? This is like
8 hour drive to the road and from
there, like, an 8 hour drive to the
nearest city with a hospital.
And, you're like, well, better make du'a. They
don't get sick. Right? Because the only one
who could save you here is Allah.
Then you think about it a little more,
and you're like, you know what? Even if
you're in the hospital, even if you're in
the OR, and you're already injected with the
anesthesia and the best hotshot surgeon is, you
know, making a sirloin steak dinner out of
you,
still the only one who could save you
is Allah.
These things are some of sometimes these things
are like a hijab for people between them
and Allah, and sometimes the hijab is lifted.
So your proximity of Allah
your proximity to Allah
is commensurate with how much the hidaab is
lifted and how much is still there as
a barrier that's obscuring your view to Allah
In both situations, it's only Allah who helps
you.
Just sometimes you're aware of it, sometimes you're
not aware of it. Sometimes it's good to
practice to do some exercises that will
that will help you to see through all
these Hijabat that we put up in this
in this life.
Otherwise,
he's the one who who answers the the
call of the person who has nobody else
to turn to when when they they call
upon him.
And in that moment, in that instant, even
atheists will call on Allah to Allah. Even
a valid atheist will call on Allah to
Allah. Even the mushrikeen will call on Allah
alone and without any partner. This is something
that people experience again and again and again.
It's like a gut reaction to call on
Allah.
This is this is something that, this is
something that we should also ourselves
practice and and and and, you know, condition
ourselves to understand that and not to be
distracted by the sideshow of all these hijab
of the dunya.
That doesn't mean if you're sick, don't go
to the go to the hospital by all
means, but don't be distracted by the hospital
from Allah
Right? Adam, we want, we don't want you
to be unemployed. Right?
Has possession and dominion over all things. Nothing
has possession over him. Nothing has dominion over
him.
In reality,
nobody is free of need from
even for the the the blink of an
eye.
And whoever thinks that they're free from the
need from of Allah
even for a blink of an eye, that
person has become one of the people of
loss. Meaning, they they have given up their
salvation. They've they made kufr in Allah ta'ala.
Even the idea for a blink of an
eye that you don't need him.
Right? Every every moment, every instant exists between
the calf and the noon of
and his his his
and his was to be removed even for
an instant from any part of the universe,
it would just cease to exist. It has
no existence on its own,
which is kind of like,
oh my goodness type of revelation because sometimes
we go long amounts of time
without thinking about him. But then when we
remember him, he was with you all all
along.
He was with you all along. He never
even though you may have been heedless of
him, he was never heedless of you
which also engenders in a person quite a
bit of sugar.
That while we are heedless of him, we
do all kinds of crazy things
and he was with us completely
every single step of the way. And this
is why he's a sabur. He is the
one who who has great patience
Because he was with us every step of
the way, and he still didn't destroy us
even though it was easy for him.
And we would have deserved it in that
state.
Allah ta'ala,
he's to be praised again and again for
that, and we ask him that that that
he never
let us be
of his remembrance
ever. And this is, again,
part of the intersection of
of with
whatever you wanna call it. Right? Spirituality. Right?
Right? When Allah says when the Nabi says
that is to worship Allah is if you
see him, and if you can't then to
know that he sees you.
Right? What
is it? Right?
It's a commandment of Allah in the Quran.
Right?
It's a command. It's a
Remember your lord inside of your very being,
inside of your very self.
Right? Which means that not only not only
just
your salat and you're reading Quran and what
you say on your tongue, inside your very
being. Remember Allah. Remember your lord.
Right? In a state of humility and in
a state of fear.
Right?
And this is something that has to do
with something that's even more subtle than
than than speaking things out loud or moving
your tongue. It's something that sits inside. It's
a state that sits inside of you.
Right? By morning, by night.
Is there any time other than the morning
or night?
No. And if you thought that there was
any exception to this commandment,
which is that you have to do this
all the time, then
Allah says,
never be heedless of it.
That's like a lot.
You you know what I mean? That is
that's what is what are these what what
are we talking about in this in this
right now? It's the intersection of these two
things. Right? When I was making stuff up,
it's an intersection of this spirituality and That's
what I said in the beginning that people
think is about like picking sectarian fights with
other groups. That's like a sideshow. That's like
a sideshow. I mean, it's important for
some people to defend the the the dean
of Islam against, like, you know,
deviance or whatever. But the real fruit, the
real benefit of it is in what? And
knowing how we should be with Allah subhanahu
wa ta'ala. He says what? Nobody is free
from need from Allah ta'ala even for an
instant in the person who even the thought
process in mind that I am free from
Allah ta'ala. I need from absolute need from
Allah for even an instant that person has
completely destroyed their Islam. They've committed kufr. They've
destroyed their Islam and they've
made themselves into a loser,
a person of profound loss
until they make and and leave that leave
that thought again.
So
one might ask, well, how do I how
do I become like that?
That's that's not we're not gonna cover that
in class. My advice to you is you
probably look into it.
That Allah is angry with with certain things
and he's pleased with certain things.
But his anger and pleasure is not like
your anger and, my anger, your pleasure and
my pleasure.
Right? That is, oh, oh, man. You knocked
into me. Watch where you're going. Oh, or,
like, oh, thank you. You brought me a
water. Thank you, Yousef. So sweet of you.
Right? That no.
That's like from us, that's different. That's a
very we Allah's actions and Allah ta'ala, what
we ascribe to him is not like what
we ascribe to
the creation. Even though we're using the same
words anger and pleasure.
Allah's anger is what?
Is is is is what you invoke. It's
a an attribute of you invoke when you
do something that takes you further away from
him and from his mercy.
And his rida, his pleasure is what you
invoke when you do something that brings you
closer to him and closer to his mercy.
The rida of Allah ta'ala is the greatest
thing anyone can ever ask for.
This is what I saw from my masha'if.
This is the thing that they made dua
for again and again and again. Allah when
he's pleased with somebody, it's not just like,
oh, you did good today, you know, you
read a lot in the mas, I'm pleased
with you. It's not like that. It's the
chalas. Once Allah ta'ala is pleased with the
person, that's it. It's done.
Your deal is done.
The hadith of the prophet
regarding the the,
the the
people, the veterans of the battle of Badr.
He says he said to his sahaba
what do you know about the people of
Badr that Allah looked didn't look into their
hearts
and he saw whatever he saw and said,
I forgive you. Do whatever you want after
this day, I forgive you.
That's the reba of Allah ta'ala.
Those people through the of the prophet
they received the the glad tidings of it
in this world.
Just because we don't have the to
tell us,
in this world, in the living state,
the glad tidings of Allah's forgiveness and acceptance
and his his rida. It doesn't mean it
doesn't happen. People do things. People do things.
And what it is, you just have to
do something real good quality, sincere. It doesn't
have to be big. You just have to
do something really good, very sincere.
And sometimes
give people glad tidings of these things in
the dunya as well. We don't consider it
wahi, but we don't believe that comes on
obviously after the prophet
but people through supernatural means they receive
they receive
good signs. And that's something that, you know,
we don't as a point believe that it's
true, but he does give it. So in
certain cases, it may be true.
Someone may be lying about it and we
have no way of verifying. That's why you
say, okay, whatever. Right? It's up in there.
But it does the one who he gives
it to, he actually gave it to them.
Any Persian speakers here?
Afghanistan?
Allah. Right? So they say they they say
this about Hafez Hafez wrote a bait. He
wrote a bait of poetry in Persian
because of which he he just wrote it
down and then he went to sleep and
he
he saw a dream in in in which,
he was given the glad tidings because Allah
was so pleased with it. He he forgave
him.
Did did that actually happen? You may say,
maybe, yes. No. I don't know.
Right? Maybe it's he just made it up
to, like, look cool, but it's possible. Right?
This
is
Every I'm probably pronouncing everything horrible because I'm
not a Persian speaker. Right? So every every
the every
leaf of, of of the green trees
in the site,
in the sight of a person who's aware
of what's going on around him,
Every leaf, every petal is is a,
sheet
and the the the the dufftar, the book,
the notebook of the
the knowledge of Allah subhanahu wa ta'ala. Right?
So he made it he made a between
the creation and between the knowledge of the
creator.
Right?
These things happen Did
it really happen or not? I believe it,
but it's not as a point of maybe
he didn't make it up, but it's possible.
Right? It's not a point of but these
things happen. Right? Hazar Sheikh Zakaria
he wrote the
favel of the durood sharif, the the the
the book, the the virtues of sending salat
and salam and the prophet sallallahu alaihi wa
sallam.
It was one of the last books he
wrote in his life. It's a beautiful book,
You can get it translated in English as
well. I think they've translated in South Africa.
He,
he he, he wrote that book in his
old age. And it's not he's a very
illmy person. It's not one of his most
intellectual books. It's just a book about the
love of the prophet sallallahu alaihi wa sallam.
He wrote the book and he saw a
dream in which the prophet sallallahu alaihi wa
sallam gave him the glad tidings that because
of this book Allah has forgiven you.
Right? Again, if you don't wanna believe it,
you don't have to. It's not a point
of but we do believe in general that
these things happen.
And so,
what is,
what what is the or the connection with
what we're reading right now that Allah
he gets angry and he's pleased with people
and his pleasure is not like the pleasure
and his anger is not like the anger
of the creation.
When he's pleased with you, your your your
ticket is done. Do all the good deeds
you want to afterward. It's just more and
more icing on top of the cake.
It happens the other way around too.
That a person does something so horrible, Allah
ta'ala writes them in the book of people
that he hates until he meets him, the
day he meets him, the day he meets
him, the day he meets him, the day
of judgment lasts forever.
This hadith of the prophet, a person will
will speak a word of the anger of
Allah ta'ala because of which Allah will hate
him until the day he meets him. And
a person will speak an anger a word
of the the pleasure of Allah ta'ala because
of which Allah will love him until the
day he meets him. A day that never
ends. And in both cases, a person will
not even think any big deal of it.
So a person should be careful. Don't right?
This is one thing, for example, I'll give
a very practical example.
I'm sure nobody here watches television. But one
of the interesting things I noticed,
after coming back from my studies
is that when I was in high school,
television was relatively horrible, but the worst thing
that could happen is, like, * or violence.
Right?
Now stuff like, every TV show, like, every
I go to someone's house or someone shows
me a clip or whatever, every TV show
has blasphemy in it.
Every TV show has blasphemy. You can't watch,
like, more than 10 minutes without someone blaspheming
Allah or one of his messengers or one
of his divinely revealed books or something like
that. That's not worth it. For a you
laugh at something,
That's not worth it. It's kufr.
It's kufr. Our forefathers Not everything is a
laughing matter. Our forefathers were very serious about
these types of things.
And it's not like no one in the
history of Islam ever, like, drank alcohol or,
like,
committed or,
like,
stole money or what. But they had this
much sense about them that these other things
we can do. We can make toba. We
can make restitution. We do something about it.
But who
away from me because what am I gonna
do then? That's that's a complete, like,
it's like a game over type of thing.
It's not worth it.
It's not worth it.
It's not it's not why would you why
would you even want to do that? It's
not even funny. Why would you even do
that? Why would you blaspheme Allah ta'ala? Why
would you blaspheme the prophet
who went through so much for you? Why
would you do that? There's no point to
it at all. It's just gonna steal your
iman. It's not even that funny, to be
honest with you. The jokes are not even
that funny. And it's just it's just really
stupid. So we had to be very careful
about these things that Allah's
and his,
they're there, but they're not like thee. The
and the of the creation.
And this is, like, my favorite part of
the book now. I put it out I
tweeted it for those of you who saw
that. This is my like, it's like I
read the whole book just for this part.
Okay?
We love the companions of the messenger of
Allah
He said that I woman
Allah. Right? Wallahi is like a custom. Right?
Allah has.
The prophet sallallahu alaihi wasalam, he says, you
Allah, I seek your aid, and I invoke
your witness, and I seek your aid, your
help with regards to my
companions. And he warns the ummah, don't take
them as the,
targets of your idol speculation after I leave.
For whoever loves me, I with my love
love them. And whoever whoever loves them, I
with my love, love that person. And whoever
hates them, I with my hate hate that
person.
And he said that whoever,
annoys them or bothers them or tries to
harm them, that person has annoyed and bothered
and tried to harm me. And whoever's done
that to me, they've done it to Allah
and whoever tries doing that to Allah Ta'ala,
it's very near. It's very near at hand
that Allah Ta'ala sees them and to take
them to account for that.
Right?
This is Ashab and Nabi
are,
the best of the creation after the Ambiya
alaymusa to Islam, and they were the ones
who
chose to carry this message.
They were the the the medium through which
Islam. Right? Everything has a medium that which
through which it travels. Right?
A sound wave travels through the air. Everything
has a medium through which it's sound. Their
hearts were the medium through which the message
of Islam
traveled.
Whoever hates them, hates the prophet
and hates
Allah ta'ala. Why? Because which one of you
were there to hear the prophet
give the Quran?
No one. It's transmitted all through them. And
this is another reason that people who say
that we believe in the Quran, we don't
believe in the hadith
are, completely beyond the pale. The reason is
because who transmits the Quran?
The same transmitters who transmit the hadith.
So what were they like slipshod and slackjawed
when it came to one job and they
were extremely perfect in narrating and narrating it
when it came to the other? Were they
and liars when it came to 1 and
they were,
perfect when it came to the other?
Absolutely not.
The Sahaba radiAllahu on whom they were there
to sacrifice for the prophet sallallahu alaihi wa
sallam.
Who was their saydah Asma'at bint Abi Bakr
She tore a piece of cloth from her,
from from her dress
in order to, tie up the things she
was carrying for the prophet
in the mountain of Thor and the god
of Thor when when they were making hijrah,
the Nabi
said Nabu Bakr Say Nabu Bakr, radiallahu, and
who shielded the prophet
from the scorpions,
stinging him in the cave. Which one of
you is going to read a 100 namaz's
that's gonna be equal to that?
Nabi salallahu alaihi wa sallam said that that
that my my companions, if someone were to
give the mountain of Uhud and gold as
sadaqa, it wouldn't be with Allah Ta'ala as
the equivalent of, mud that the 2, Mubarak
cupped hands of the prophet in
grain,
what the sahaba radiallahu anhu gave. If you
see the mountain of Uhud,
the mountain of Uhud in gold would be
enough gold to destabilize the the world price
of gold probably for decades.
And there's actually someone from this Ummah who
gave that much sadaqah, by the way. Anyone
know the Malian king,
Mansa Musa? He went on Hajj destabilized for
over 10 years. They stabilized the the the
market price of gold. Nobody from the ulama
said Mansa Musa is anything compared to the
even though he's probably much more pious and
righteous than you and I.
Right? Then literally people did it. It doesn't
it doesn't mean anything to Allah who was
there on the day of Uhud to
to to shield with their own body and
take this blows from a sword for the
sake of protecting the person of the prophet
sallallahu alaihi wasallam. Who is the one that
had nothing? They gave the one date that
they have in sadaqa,
for the prophet sallallahu alaihi wasallam. They gave
half a date in sadaqa alaihi wa sallam
when they had nothing. Who who amongst us
is gonna write a check for a tawhid
center that's gonna get anywhere near that amount?
Right? The sahaba alayhiallahu and whom we love
them because any deen that we have,
we have it because of them. Even if
someone were to say, oh, but they did
this, they did that. Look, Allah
I didn't create the mankind or the jinn
except for to worship me.
Those people were from amongst the people after
the Those people were the perfection of the
worship of Allah ta'ala. As far as I'm
concerned,
once the age of Nabuah is finished, the
entire universe is for them. If they wanted
to trash it, it was Allah gave it
to them. We're just the uninvited guests
that are feasting you that are that are,
you know, scrambling for the leftovers after they
left.
There's nobody who loves Rasoolullah
like they did. There's nobody. Nobody could give
the visceral gut sacrifice that those
people gave.
Nobody who could give their life like you.
They the people who fought over the
water and
the the the blood from his he hijama
and over his hairs and over his and
say the Muawiyah radiallahu and we had some
hairs of the prophet sallallahu alaihi wa sallam's,
right, in his wasi'as that when I'm buried
put them in my eyes and put them
in my mouth because I fear the adab
of Allah ta'ala and I wanna have something
to protect me from it, from Rasulullah alaihis
salatu alaihis salam.
Right? The Nabi salallahu alaihi wasalam, there are
many people who love him who came afterward,
but they're not going to come anywhere near
the prophet salallahu alaihi wa sallam. Now when
we talk about Islam, we go in Ghazali
and Nawi and Abu Hanifa and,
Sayid Ahmed Shaheed and, you know, the this
madrasa, that madrasa. We have this whole civilization
that we it's like delivered. It's other people's
work. It's delivered to us.
Those people, they believed him. They just believed
he just said it to them and they
believed him.
They were so simple and innocent, pure hearted.
They didn't question. They just believed him.
Really, even the people who accepted Islam after
the fact imagine how much imam that takes.
They believed him. They didn't know where it
would where it would take them. So they
used to laugh at stuff like that. Like,
Abu Jahl is like beating them and cursing
them and he's like, where's the crown of,
the Persian emperor and where is the Gardens
of Sham in Damascus and where is the
the the treasure of the Romans?
Guess what?
Afterward, they actually got it.
Right? Saudi sorry.
Surakah,
the
the the the tracker that they sent after
the prophet,
he's the only one of the trackers that
could find the prophet salallahu alaihi wa sallam.
He did such a good job in throwing
the mushrikeen off of off of off of
his trail sallallahu alaihi wa sallam. And he
he found them and he was closing in
on them. You'd get a certain distance and
his camel would like sink into the into
the sand.
And then when they would get a little
bit further, it would get up again and
then they would he would get closer to
sink into the sand. It wouldn't go further.
So Sayna Abu Bakr and Sayna Rasoolullah Sallallahu
Alaihi Wasallam are watching at some distance with
after a while a small amount of amusement
I imagine.
And so the prophet says,
just just just come here. Look. Put your
weapons down. Just come here. Let's have a
talk. So he comes. He goes, how much
did they offer you for,
for for catching me, you know, and bringing
me back to
dead or alive, whatever.
He says, a 100 camels.
He says, what if I what if I
promise you that one day you'll wear the
the the the the bangles of Kisra, the
the the the the gold bracelets of the
Persian emperor.
It's like, I don't know.
And so it happened. The treasures of the
Persian emperor brought to Medina at Munawala in
the reign of Sayidna Umar And
he said this to Sayidna Umar that that
day, the prophet
said this to me. And so Sayidna Umar
commanded that the the the the the the
cloak
and the bangles and the crown and the
scepter, all of these, the imperial like symbols
of the imperial reign
of the Shahansha,
the king of kings. Allah is the king
of kings. Right? That it should be it
should be, clothed in on this, like, simple
bedouin. Like even in Arabian society, he was
considered somewhat of a backward person,
you know, like culturally speaking. Right? So so
so he walked and he, like, started strutting
in front of us back and forth in
the majlis and, like, look. Like, as if,
like, look, I'm the Persian emperor. Right? And
so he did it for a while and
then said, no. Umrah says, no. Take it
off and put it back in the Baytul
Mal. He said, you're gonna wear it. He
didn't say you can keep it.
So
that's the Ashab of the Nabi sallallahu alaihi
wa sallam. And, you know, there's a lot
of really beautiful
works regarding the Sahaba.
The book of Moana, Yusuf
is a thematic
topic wise book about how the prophet
trained this generation of people in the adab
of how to worship Allah Ta'ala such that
they were able to get what they needed
done done.
And, that's something I really think that you
should have one of the ulema read from
every day. One of my Muuritanian masha'if, just
lest you think I'm being like a desi
supremacist or whatever.
I bought him a copy from Pakistan.
Mauritanians, if you ever want, like, one of
the Mauritanian macheif,
the 2 gifts that they love is milk
and fresh milk. You buy the bottled stuff
from the store, they're like, what is this?
Right? Like, fresh milk from a from the
animal or the other one is a book.
If you buy them a book, literally, they'll
just open and start reading it. They won't
even talk to you.
It's really awkward sometimes.
So, I bought a copy of Hayat Sahaba
from from,
Pakistan, and I brought it to my my
my, more one of my Mauritanian, my my
teachers in in in.
And,
you know, he just started reading it. I
asked him some days later, what did you
think about it? He said, this is amazing
that this book wasn't written by one of
the one of the ancient mashaikh.
That Allah didn't
write it at the hands of Hafiz ibn
Hajr, but he left it for somebody in
the later generations to write.
But, you know, a person should read about
them.
Everything we have, it all comes through them.
They're people of such and such beauty inward
and outward and such
virtue.
Simple people, uncomplicated,
and and people who are like vessels filled
with filled with the love of Allah and
his Rasool, sallallahu alaihi wa sallam,
you know, there's no way that a person
can do anything but benefit.
And on the flip side, on the cynical
side, if you ever wanna see which is
a, it's not there's not a pot shot
in any particular group. Every single group that
that's like a deviant group from Islam, every
single one of them, first thing they do
is they they they start hacking down the
sahaba.
Why? Because if you hack down the Sahaba
then you can get rid of the body
of hadith because they're not they're not,
trustworthy narrators. If you say they're not trustworthy
narrators, they're you know, then you don't have
to deal with the hadith anymore. The hadith
is a practical explanation of and the practical
tafsir of the Quran.
Right? So you don't have to deal with
that anymore, and then you can make whatever
you want up up, and there's all sorts
of spurious translation
explanations of the Quran.
All sorts of spurious explanations of the Allah
himself says
That this book is one that Allah will
misguide through it many people and he will
guide through it many people.
He doesn't misguide anyone from it, except for
the people who love who love profligacy and
who love sin. Who love that they should
have good and other people should suffer.
Right?
And so,
you have all sorts of weird,
weird,
interpretations of the Quran.
We mentioned this, I think, yesterday
that the the transmitted
or day before yesterday that the transmitted
tafsir of of this ayah that worship your
lord until
you attain certainty. It means certainty here means
death.
So there's some people, Janab, we don't have
to we don't have no Sahib Bukhari to
tell us it means death. So here, yatin
means to tell certainty. So I have certainty.
My heart is a flame with the fire
of certainty. So the sharia doesn't apply to
me anymore. Anyone wanna go to the casino?
I've actually met people like this, by the
way.
They exist.
There there there used to be a whole
lot of them in the at one time,
and there's still a bunch of them as
well right now. I don't have to follow
sharia. I can drink. I don't have to
pray because my heart is alive with yakin.
Why the prophet prayed? Well, you have more
than the prophet
If you ask them, maybe some of them,
like, in their own,
they'll say yes.
Right? But publicly, no. No. No. He was
just doing it because he felt sorry for
the normies, you know, or whatever. They'll make
up some some silly silly explanation,
and you're not gonna challenge them with the
hadith. Why? Because the the first target, if
you ever wanna, like, introduce something silly into
the deen, first target is the sahabah
Once you dislodge them, all bets are off,
you know. Then after that, Laila Haidullah
can mean,
you know, a rug merchant from from the
east and, like, you know, whatever, some dude
from Chicago. I mean, it it doesn't
doesn't work out anymore. I don't wanna focus
on the negative.
Right? The saying of the Arabs, they say,
Right? Don't look at the the destroyed one
and ponder deeply over how destroyed they are.
Rather,
look at the successful one and ponder over
how he how he met his success.
There's more of a prophet in that path
inshallah.
So I love the sahaba
and I I empathize. There's a hadith of
the prophet that I empathize with. That a
Bedouin once came into the masjid of the
prophet sallallahu alaihi wa sallam. Right? He's a
Bedouin. He's not, like, from Madinah, and Bedouins
are known to be people of
course culture.
And, so he sees how organized and how,
like,
you know, on point the sahaba are
and how much love they have, how much
sacrifice they have, how like this whole system
is working so good. So he asked a
messenger of Allah sallallahu alaihi wa sallam,
he says,
He says, what do you say, Rasuulullah,
about a man who loves a people
but wasn't in the past able to be
like them
and is still not able to be like
them?
And he's saying this about the close companions
of the messenger of Allah, salallahu alaihi wa
sallam. What do you say about someone who
who loves a people? Like, I this is
amazing. Like, I wish I could be like
you guys.
But he had the of how to ask
a question properly. So what do you say
about a person
who loves the people but isn't able to
be one of them?
And the nabi says,
a man will be with the one he
loves.
So this is why it's so important. It's
so practical
and so important.
Right? That Malik said that
they used to teach their children the love
of Abu Bakr and Omar and the love
of the Ahlul Bayt of the prophet
just like they used to teach them surahs
of the Quran. Why? Because that love will
bail a great number of people out on
the day of judgment, And that love will
make things that are otherwise impossible possible in
this world. You want to know about you
wanna know about how how am I gonna
raise my kids and there's all this weird
gay marriage and
blasphemy on television and kids doing crazy things
and how my son is not gonna have
a girlfriend or a boyfriend or God knows
all these other weird things going on. How
am I gonna save them? If that kid
has love inside of his heart, he'll survive
anything. If that girl has love inside of
her heart, for Allah and his Rasool and
for the oliya and for the Sahaba
for the for the for the masajid.
Right? For the Madars, for the for the
for the and the for all of the
the these things that Allah commanded us to
love. Right? This part of our that if
you have if that kid has love in
our heart, there's nothing nothing even death can't
take it away from that person. Even death
won't be able to take it away from
them. The angel of death, all he can
do is take your root out of your
body. That's something he has no in. He
has no ability to mess with that.
Nobody can take that away from you.
That's something very important. That's something very important
oftentimes missed. And this is one reason why
I don't like I don't appreciate it when
people when people like, oh, that's just a
sunnah or oh, that's just this that's just
that. Venerate, you know, if if you're not
gonna do it, then don't do it. But
if you know it's the sunnah of the
prophet sallallahu alaihi wa sallam,
the the it may be optional to act
on it, but it's wiser to love.
It. To consider it better than what you
do.
To consider
you know, someone asked this question. Right? To
consider the prophet sallallahu alaihi wa sallam, the
way he ate. You don't have to eat
on the floor. You sit on a table.
It's fine. But you consider you love the
way he ate more than the way you
eat. The way he ate more than the
way you eat. Right? The his family, you
love them more than your family.
His companions and the people he loved more
than the ones that you love.
Right? The way he dressed better, you dress
you love it more than the way you
dress. You don't have to wear a turban
and a iazar and and and a jubba
and all this stuff. You don't have to
wear it.
If you don't want to, you can cut
your hair short. You don't have to have
your hair down to your shoulders. It's not
to do it,
but it's to love it. Why? Because it
has to do with him, and that's the
way we'll hold on. Because we're not gonna
be as good as those people were. It's
not impossible.
We're already too damaged by what, you know,
what we've seen and what we've done in
our lives. We're not gonna be able to
make it.
But we can hold on like this that
the love can close the close the gap
much more than your deeds and your hard
work and all these things can do. Still
do deeds, still do hard work. The love
will allow you to do more than you
would have been able to do without it.
So much more. What our my sheikh
that's what he used to say. He used
to say that the person who does a
lot of zikr and spends a lot of
time in their,
they will reach a very high maqam.
And the person who does the service of
other people, right, so that, you know, every
one of you studying the deen, this is
a very, inshaAllah, a great deed because of
which Allah will forgive all of us when
we leave inshallah. We have good hope from
him. So that
Allah gives
in in in the hadith of his messenger
that these type of majalis, nobody leaves from
them except for they're forgiven. Even if they
have ulterior motives because the barakah of the
people Allah forgives, even the other people ulterior
motives Allah
forgive them. It's a hadith of Sahih Muslim.
Right?
And so he said the people the people
who do,
they gather the amount of reward that those
individuals get. They gather all of it and
they take all of it home. So people
who put on this program or whatever made
it possible,
all of our participations
will gather all of it up and they'll
each of them will go home with the
with that quantum of reward, not commensurate to
their their study, but to the study of
everybody.
And so then there's a third group of
people, the people of Mahaba, they leave everybody
behind.
They they fly in the air, they leave
everybody on the earth because that's something that
now numbers and quanta don't don't, you know,
that's beyond that's beyond their realm of operation.
So this is very important
give us the Mahaba of the Sahaba
and make us amongst them,
in the. If
you guys if you, folks don't mind,
I would like to,
just in the interest of making sure that
we finish the text,
skip the breaks. So if anyone needs to
get up and go to the restroom or
whatever, if it is being recorded, you can
listen to it later. Go ahead and I
won't mind. I won't say anything,
inshallah. But But we'll just we'll just go
ahead and and try to get through get
through the the text.
And we,
affirm that the the the the succession to
the messenger of Allah
in temporary and temporal matters.
And temporal rule was first to Abu Bakr
as Siddiq
The one about whom the prophet, the prophet
said,
Right? The Quran itself says that when he
was the second of 2 people when they
were in the cave, Abu Bakr and the
prophet
When the prophet
said to his companion,
don't grieve.
Allah is with us.
So this is the text of the the
text of the Quran that Allah is with
the prophet
and Allah is with Sayid Abu Bakr and
that doesn't change.
That the allata doesn't change. The
is one of his sifatah doesn't change. This
is why, why, the Ahlus Sunnur Jama'am, majority
of their considered whoever doesn't consider Sayid Abu
Bakr
to be a believer,
that person that person is, out of the
fold of Islam.
And said Abu Bakr,
who is the one about whom the prophet
said, if I were to take a companion
from this world, it would have been Abu
Bakr.
He in the context of when he was
to when he was
dying, when he was leaving this world, the
only one if he was gonna stay behind
before, it would have been for him.
The
said about his iman,
the the the
that if from the heavens, the cover was
lifted.
Right? So you could see Jannah and see
all the unseen.
He said,
and
that Abu Bakr, his iman wouldn't have increased
one bit because he already has that iman.
Right? He he was given the,
of the true faith one,
which is a cognate for the
term in biblical Hebrew for,
for Waleed of Allah also.
Right? He was given the the the the
lakab of siddiq from the prophet sallallahu alaihi
wa sallam,
and there's a story about that. By the
way, whoever buys this book, one of the
beautiful parts of this book is that the,
it's the appendix c.
The
the biographies of these people. We don't have
time to go through them. If I had
another hour, I would go through all the
biographies as well. There's barakah mentioning them. But,
please read them on your own when you
receive a good time.
That he was the successor of the prophet
and in his succession
by the unanimous consensus of the Sahaba
is a,
a a a tafdil.
It's a sign of his superiority or and
the sign of him being, greater than the
rest of the
Ummah. The one about whom the Nabi
said
he said about him low. Low is if,
meaning, like, the if that's not gonna happen.
Like, you know, someone's like, you win pig's
flight type like, it's the if that's not
gonna happen.
But it's complete it's purely hypothetical. It's not
gonna happen. So if there were to be
a prophet after me, it would have been
Omar Radhi
Allahu
Ta'ala
Anhu.
And for the
to say that, it's not a small it's
not a small matter.
There's a hadith of the prophet,
that every has a
Muaddath is is what? It's, somebody who the
the the the sensation of coming down affects
them. So he's not a nabi, but he's
affected by the the coming of. So in
the of this is Omar.
Why?
One of my, he explained it really interesting.
He said, like, you know, if you put
a cell phone on top of a radio
that's on, like, a split second before the
the phone rings, the
the radio starts to kinda hiss or, like,
buzz a little bit. Right? That's what it's
like.
There there's a a hadith, I believe, a
bazaar
that the sayin Omar said there are 3
things that that me and the lord were
agreed upon.
One of them was the eye of hijab
that came to the prophet
and said, I don't like the way the
people are interacting with Umaha tul Munin.
And and you should tell them to,
meet people from behind the hijab so they
don't,
mistreat your family, and the ayat of of
hijab came down. And the second is what
should happen with the
the the the the, prisoners of Badr.
Right? The prisoners from the mushrikeen,
Abu Bakr, he said, you know, just, you
know, forgive them because may who knows? Maybe
one of their descendants will become a Muslim.
And this is also a solid line of
reasoning
because a lineage, it can be in Kufr
for a 100 generations. If just one of
the children of that lineage becomes Muslim, it's
a justification for the existence of all of
them.
Right? And then Saidna Omar said what?
He said that, no. My suggestion is that
we kill them all. And not only that,
Abu Bakr, you kill your own son. I'll
kill my own relatives. Nabi Sallallahu Alaihi wa
Salam, you kill Abbasus from Banu Hashim with
your own hands so that the mushrikeen know
we mean business.
And it comes in in the in the
Quran afterward, after the prophet
said,
we'll ransom them. He gave a compromise.
Right? Allah says that it it's not befitting
for the for the,
for the messenger of Allah
to let these people live after they have
fought against Allah and his Rasool sallallahu alaihi
wa sallam.
So Allah decided that or Allah gave in
Wahi that Omar's suggestion was correct.
Even though the
Nabi didn't go back on his word once
he had promised them that they can be
ransomed, he he he kept his word. But
in theory, that's that's the what the Wahi
came down in favor of. Of. And the
third is what? When they took over Makkah
Mukarama, the Fath Makkah,
they were,
they they they there was a discussion of
where should the imam stand for the salat.
Right? And said,
and it comes down that that then take
the of Ibrahim
as a as a place of prayer,
and that's where the the imam the imam
stands,
traditionally
in the prayer in the. So
these are all the
and
the the the Khilafa of Sayna Abu Bakr
is
by the mashwa of the Sahaba
of.
They took Shura, and they unanimously decided everyone
took Bay'a with him when he became Khalifa.
Saidna Umar Saidna Ali,
his Bay'a was delayed by 40 days.
Why?
First of all, note that he did take.
2nd, why was it delayed by 40 days?
Because Sayidaf Fatima passed was became was very
ill when the prophet was ill, and she
passed away right after
shortly
after
and he's preoccupied with taking care of her.
Because in those days, you had to take
care of your sick. There's no hospital to
send them to.
And so he actually came to say Said
Abu Bakr
afterward. And he said, I'm not I'm not
upset about this, but I just wish you
had taken my mashra before deciding this
before deciding this this decision.
And Saeedn Abu Bakr gave him the excuse
that what That things were happening very quickly.
The Ansar were going to appoint their own
leader. There's all this fractiousness and all this
political disarray that was brewing. We had to
do something right away. Said now
Ali accepted this from him. And he went
in the masjid, and he stood in front
of the people, and he told them about
all of the virtues of Sayid Nabu Bakr,
and he publicly took Be'a with him.
He publicly took the oath of allegiance from
him.
Said Na'am
his khilafa is what? His khilafa is because
he was appointed,
a a a Khalifa after Abu Bakr
So the the the veracity of his not
the veracity, the legitimacy and the mandate of
his khilafa was
was through the mandate and the legitimacy of
the khilafa of Sayidna Mubaka
Then to say
the one whom the Nabi sallallahu alaihi wasallam,
he married 1 his daughter to. And when
she passed away, he married his,
other daughter to him. And when she passed
away, said the Nabi
said what? Said if I had a 3rd
daughter to marry to somebody,
I would have married her to Usman also.
Who's who's the the the person that a
man is, like,
most,
you know, that a man is, like, their
their their their weakest because of or who
is their their most, like, emotionally, like, tender
spot.
Who is the person that a man loves
the most in a way that, like, nobody
else, like, occupies that spot in their heart
that he was most protective of. His daughter
so Nabi
said this about
If I had another daughter who was who
I could marry to him, I would have
married her to him as well. Meaning, the
Nabi
literally protected trusted him with something that a
normal human being would consider even more precious
than their own life.
And said, Na'uthman
are many you read the the biography inshallah.
We can't go through all of them because
we gotta go through the text and we
have, you know, so little time.
His
are also great and numerous to mention.
There are many of them.
He accepted Islam, imagine this, he accepted Islam
at the age of
of 7.
And
the called together his
his his Banu Hashim to preach the deen
to them.
And all of the
the are there,
and the prophet
makes tablir of this deen, and then he
said, who's with me?
All the are silent.
Said Ali is a 9 year old boy.
He stood up. He says, I'm with you,
You Rasoolullah.
And Abu Lahab starts laughing. He says, ah,
look at this Abu Talib, this deen, your
son is greater than you because he got
to it first before you and this deen
and he made a big mockery of it.
Right? But what did he know that that
this, you know, boy has so much iman
inside of his heart
that one day he will grow up and
do great things.
This is say the Fatima
by the way,
the she's
would describe her as a martial of flesh
from my body.
He she received, many,
proposed marriage proposals including from
from from the, wealthy Sahaba
And people were surprised when the Nabi
gave her to marriage to gave her to
in marriage to say, Na'ali radiAllahu anha and
said this is the commandment of Allah ta'ala.
And she is the tafsir of the the
Surah. Right? That that that that verily we
gave you Al Kothar.
One of the meanings of Kothar is the
held on the day of judgment.
Alright? And it has the the root of
kathura, meaning of plenty. Right? One One of
the meanings of tafsirs of Al Khothar is
Sayla Fatima
That through her, the lineage of the prophet
sallallahu alaihi wasallam will survive.
We have probably a half a dozen, if
not a dozen people sitting in this majlis
right now that are from the lineage of
of say the Fatima and say and
they're blessing on this and a source of
their presence is a source of on the
on this and it prevents the adaab of
Allah coming down in many places.
And it doesn't mean that those people are
infallible,
but because they are a connection we have
to the Rasul
not because of them, but because of Rasulullah,
we honor them.
We honor them. And this is the seed
of Sayna Ali
that he was the one chosen by to
propagate this lineage.
Many of my masha'i have had their their
their their from that lineage. This teacher I
told you a story about Muritanian.
His mother was a sayida and his father's
mother was a sayida. Right? The sheikh I
said from read Bukhari from he's a sayid.
Right? The sheikh I said about those three
things, the the one who learns is 1
maqam and the khidma is 1 maqam and
love. He's a he's a shari from the
Ahmed Beit to the prophet sallallahu alaihi wa
sallam. And so many things so many so
many of those who gave to us, masha'Allah.
A lot of, you know, use them as
a source of barakah. The family of the
prophet is not a small thing, by the
way. They say
that whenever he would see,
he would see,
say, an Abbas, the uncle of the prophet
dismount from his from his riding beast and
walk when he's in his presence.
And I said, Zayd bin Thabit, who was
much older than Abdullah bin Mas'ud
Right? He one time he he dismounted and
he took the reins of the the the
the riding beast of Saidna Abdullah bin Abbas
and he walked with it for a while.
He says, why are you doing this? You're
one of them. He was one of the
You're
one of the respected
ulema of this of of the Sahaba of
the Sahaba of the Sahaba of the Allah.
Why are you doing this? He says that
you're the you're the
relative of the messenger of Allah sallallahu alaihi
wa sallam. And from all of them, the
closest one to the prophet sallallahu alaihi wa
sallam was who? Sayna'alibnu Abi Talib to the
point where the prophet sallallahu alaihi wa sallam
said about him in the Sahih Hadith
that the manzila to you and me,
to You Ali, is like the the the
relationship between Musa and Harun except for there's
no Nabi after me,
which is
a big deal.
Now, some of the people they say, oh,
look, this is proof that he should have
been Khalifa after the prophet sallallahu alaihi wa
sallam.
Anyone who's read the bible,
or or really even the hadith of the
prophet sallallahu alaihi wa sallam knows that Saidna
Harun passed away before Saidna Musa, didn't he?
So he wasn't his Khalifa. Who was the
Khalifa of Saidna Musa alayhis salaam?
Saidna Yusha bin Noon. Right? So if you
wanted to say he's the Khalifa, then the
hadith should have said, he the manzilah between
me and Ali is that of,
of of of of Musa
and.
Right? So we say, okay. Fine. That's like
a political thing that's on the side. This
is this is not a proof for that.
But what is the proof for for how
close the prophet was with Sayna Ali radiAllahu?
This is like his brother.
And literally, Sanai was a he was a
young man. When the Ansar when the Muhajun
went to the Ansar and the Nabi Salam
said everyone become brothers with one another, they
looked at him. He's like a kid. Right?
He's like a teenager.
Nobody nobody took him as a brother.
Don't worry. You you're my brother.
That's that's a that's a very high maqam,
and he was the 4th of the Khulafa,
Rashidun,
And those people are the, the rightly guided
successors of the of the prophet and
the the the the the rightly guided imams
of this ummah.
And they
are from, the Sahaba are the representatives of
the messenger of Allah sallallahu alaihi wa sallam
in general. And in specific, these four people
are the representatives of
And that those people who
named and gave them the glad tidings of
Jannah, we bear witness that they're in Jannah,
according to the witness that the Rasulullah
made for them, and his word is the
truth.
And, again, like we said, there are more
than these 10, but these tens are narrated
through tawatur. This is part of our akhida
that they're narrated through so many chains of
narration that has become part of our akhida
that these people are in Jannah.
And they are
And they are the 4 aforementioned Abu Bakr
and
Umar and Uthman
and
the
the
the
the
the
said about him, if you wanna see a
walking shahid, look at because he took so
many wounds and,
hits from the sword in defending the prophet
on the day of
of of Uhud. That when he would take
his shirt off, people would see the scars.
They said there's there's
scarred wounds that were so deep that you
could put an entire finger into them,
and it would sink into the to the
the the the scar.
The prophet said that this is a walking
shahid. And I said the Zubayr,
who the prophet
described him as the the the the disciple.
Right? The. Right? The disciples. The. You were
the disciples of.
Nabi said, this is this is the this
is, my Hawari. This is my disciple.
And Sa'dibnu Abi Waqqas,
uh-uh,
uh-uh, Azuhri, the the cousin of the prophet
from his mother, and he was a great
warrior. He's a great warrior in battle and
and and a person that the prophet
held dear. And Saeed bin Zaid, who was
an older
uncle of Sayidna Umar
but they were like cousins, brothers to each
other. And the fact that Saeed bin Zayed
accepted Islam,
affected Saeed
bin
Zayed
And Omar
is Okay?
Saeed bin Zayd bin Amr bin Nufail, the
father Saeed bin Zayd, he was a man
in Jahiliya.
He he he hated idol worship and he
would speak against it.
Al Khatab who was his uncle but he
was his,
like, they're the same age and they're from
the same clan, the same family.
Al Khatab, the father of Sayid N'ammar had
a terrible temper and he was a very
abusive person.
And so he,
threatened he threatened
Zayd bin Amr bin Nufayl, the father of
Saeed bin Zayd. He threatened him, don't come
anywhere near the Kaaba or I'll kill you.
And so he used to live then on
the outskirts of Maqamukarama
and worship Allah ta'ala alone.
And if, the there's a custom in Jahiliya
that they used to hate having daughters. So
if they had a daughter, they would bury
her alive.
And so Sa'id bin Zayed, what he would
do, if you heard that someone was gonna
bury his daughter alive,
he would go and he would ask to,
just instead of doing this, just give give
the baby to me. And he would raise
the girl until she is the age of
marriage, then he would take her back to
her family and say, if you want, you
can you can have her back now. All
the hard work, I did. There's no need
for, you know, you I spent on on
her from my from myself and I kept
her as an.
If you want, you can have her back
now.
And if they took her, he would give
her back to her family. And if they
didn't take her, he would then find someone
for her to marry and marry her off.
Imagine this. And this is not like here
where, like, you know, food is like at
the grocery store and whatever. This was a
great undertaking for a person to do. And
it showed how soft his heart was.
And,
he,
Khattab hated him because he he used to
reject the worship of idols.
Nabi alaihis salatu as salam said about him.
He said that Zayd bin Amr bin Nufayl
will be raised on the day of judgment
as an ummah unto himself.
He will be raised on the day of
judgment as an ummah unto himself and Allah
ta'ala will forgive him and enter him into
Jannah.
So Sa'id bin Zaid, he had the propensity
of his father. When he saw Rasulullah
salallahu alaihi wa sallam, he accepted him. Sayidna
Umar, in the beginning, had a very adverse
reaction to Islam, which was maybe, somewhat like
his fathers in the sense that he objected
to the disrespect of the way of their
forefathers.
But it impacted him that the Saeed bin
Zayed, who was a person he looked up
to, a person of good character, represented all
the best that,
that good character had to offer. When he
accepted Islam, it affected him and it kind
of, you know, the haqq started doing its
work in his head and tell the all
the story about how he accepted Islam. It
wasn't out of the cold. It was something
that was like the the straw that broke
the camel's back rather than the the entire
story.
So, Sayed bin Zayed and Abdul Rahman bin
Auf the cousin of the prophet
and
and
a person who
gave him great barakah. He was able to
make large amounts of wealth
seemingly through nothing. And he gave he gave
a great deal for,
for, for Islam.
And Abu Abu Ubaydah Jabal Jarrah who is
the the trustee of this ummah. So someone's
trustworthy, what do you do? Keep the money
with them.
So there's a lot of stories about Abu
Ubaidah and the money.
It's reported Sayidna Umar
had so much, respect for him
that he actually had said that he should
be Khalifa after me except for he died
before Sayin Amr radiya allahu anhu died, so
that never happened.
But all of these people, Nabi
gave them,
gave them,
gave them a glad tidings of Jannah.
So whoever wishes to be free of nifaq,
let them only mention the prophet
companions
in the best of ways.
And,
and let them only mention
his pure wives who are purified from any,
impurity
in the best of ways, and let them
only mention his,
pure progeny,
removed from any blemish and from
any any,
evil,
in the best of ways.
And the pious scholars both of the past
and of those who come after them.
The people who are people of khair of
good and the people who uphold the tradition.
Athar is tradition in general and specifically the
riwa'at regarding the hadith and the,
the Athar of the Sahaba and the Tabireen
and of the Papayas generation, the people who
are the custodians of the of that tradition.
And the people of understanding, who have understanding
about the deen. We don't mention them in
general as a class except for in, in
a good way, in a beautiful way. And
whoever mentions them in a evil way, that
person's not on the correct path.
So this thing we
hear,
the they destroyed everything. They're backwards.
Scholars, they've destroyed everything. They're all backwards. This
is aqidah problem.
Yes. There may be a specific person of
knowledge
that had the knowledge and didn't use it
well or was a person of ill temper
or or irresponsibility
or,
whatever.
But to curse the class of ulama, who
the prophet
himself said that these people are the ones
who represent me after I am gone, the
zakidah problem.
Person should fear Allah to Allah when when
saying things like this, that it shouldn't cast
them outside of the pale of Islam.
To repeat, there may be one specific scholar
or or individuals from amongst the scholarly class
that behave irresponsibly or do bad things
because of which those specific bad things you
can object to, that's fine.
But to talk bad or to have a
general bad opinion of the people of knowledge
or the Madars where the knowledge is being
taught or the the the, the through which
the knowledge is being,
preserved,
whether it be in hadith or in or
whatever,
any of these things. Right? This is not
a good thing. It's a bad thing.
Because those people are the ones who who
are the the officers of the office of
the
of the prophet
They're the representatives of the finality of the
Nabi's
prophethood.
We should be very careful not to speak
ill of them, lest that be counted against
them and lest that be counted as them
speaking ill against thee. The Nabi sallallahu alaihi
wa sallam who who he sent them as
a as a representative and who said that
these are my representatives.
And, again, it doesn't mean that we do
scholar worship. A scholar may do something wrong,
and if it's wrong, it's wrong.
If it's a small if it's, like, a
matter that they made just a mistake, you
should make it for them. And if it's,
if it's something that they're doing openly and
shamelessly, then you can castigate that person for
it. That's fine. But in general, that's not
what we think about.
This is point number 122 if
somebody
wants to go go ahead and look at
it again later.
That we don't we don't prefer any of
the oliya of Allah Ta'ala from this ummah
over any of the prophets.
Rather, we say any one of the Anbiya,
even the least of the Anbiya is greater
in in in rank with allah ta'ala than
all of the oliya put together. And there
have been some amazing people in this ummah
from the Sahaba all the way to this
age, and there will be amazing people in
this ummah all the way till the end.
But don't, don't be distracted
from the fact that the the prophets are
the ones who,
occupy the prime rank with Allah
This is also something you you should circle.
The karamat of the oliya, the miracles that
are vouchsafed at the hands of
the Aliyah of Allah Ta'ala in this Ummah
or Haqq. Allah Ta'ala gives miracles to the
people of,
the the people of of this deen.
And
the miracles of the prophet
are called murjizaat, those things that overwhelm the
person who's arguing against the nabi.
One of the
of the prophet
is that there will be people from this
Ummah,
righteous people at whose hands,
miracles will be vouchsafed,
in the face of the, of of of
both the people of this Umma and people
of outside of this Umma
as a sign that this, deen is haqq
and that this Nabi alayhi salam is haqq.
So the karamat of the oliya of this
ummah, all of them collectively form one of
the miracles of the prophet, one of the
of the prophet.
So they exist. They're not tall tales to
dismiss them all out of hand and say
that they're just nonsense. This is a problem.
That being said,
every single story you hear is not probably
not true.
You may hear something that's a tall tale,
and you're not required to believe every single
story you hear.
Rather, you are required to believe that these
Karamat
happen.
And if they come to you through a
reliable chain and a reliable transmission,
then in general, it's good to believe they're
true unless you have a reason not to
believe that they're true.
But no one specific,
you know, no one specific karama can someone
browbeat you and say, like, you know, you
know, someone's like, oh, my sheikh saw a
dream in which such and such have in
fact, you know, that the whatever. The Cavs
are gonna win the,
championship, and they want it the next day.
And, you know, it's like, okay. Whatever.
Like, maybe he did. Maybe he didn't. I
don't know. Like,
you can be wary of, like, something that
you have, like, some objection about. That's fine.
That doesn't that's not a Aqidah problem. But
in general, you have to believe that these
things do happen and they do happen. Trust
me how Islam wouldn't have spread
and all of the nations of the earth
wouldn't have been gathered in the hall of
Tawhid Center to study the akhidat Tahawiyah if
Allah didn't do great things for this ummah.
It wouldn't have been possible. It doesn't happen
for free. There's no other place where people
gather together for the love of Allah like
this. Otherwise, people just gather for their own
benefit.
And we believe in the the this that
that there are signs regarding the last hour,
meaning the the end of the the end
of this dunya.
And from amongst them are that the Dajjal
will come, The Dajjal is a false messiah.
He's a person who will come at the
end of time. The Nabi, sallallahu alaihi wa
sallam, said every Nabi warned his people about
the Dajjal, but I'll tell you something that
no other Nabi told his,
people, about him that he'll only have one
eye and your lord doesn't have one eye.
Meaning, he'll be he'll have one eye. It's
a blemish in Allah to Allah. He'll claim
to be Allah, but Allah has no blemish
in him.
It's a very interesting point of Aqidah. Remember
I talked about the prophet sallallahu alaihi wa
sallam believing Muhammad is like the singular most
important part of the aqidah.
And we said why? Because in accepting it,
you accept
whereas
won't necessarily be accepted by Allah.
The Dajjal, it's one of the points of
our aqidah that the Dajjal will claim that
he's Allah.
He won't he won't be able to claim
that he's a prophet.
Why? Because he claimed he was a prophet,
there would be confusion to people because he's
doing miracles and things like that. If he
claims he's Allah, there's no confusion because he
has one eye, he has a defect in
him. He can do all the miracles in
the world, but we know he's not Allah
because Allah is from any sort of any
sort of blemish or defect.
So he'll claim he's Allah, and he'll claim
that if you worship him, he'll give you
all sorts of material welfare and good things.
When he comes, it will be a time
of great tribulation for the believers,
and his coming,
will be for 40 days. But the 4
1st day of his coming will be as
long as a year, and the 2nd day
of his coming will be as long as
a month, and the 3rd day will be
as long as a week, and the rest
of the 40 days will unfold normally.
And, the Sahaba asked,
do we only have to pay 5 times
in that 1 year long day? He says,
no. You have to estimate the the prayer
times and keep praying.
And whoever whoever is with him will be
successful materially, and whoever opposes him will be
deprived.
And he he will go he will reach
everywhere. His he will reach everywhere, and his
authority will reach everywhere except for Mecca and
Medina.
There'll be angels
guarding over the Halami and and Sharifain with
their swords unsheathed. And if he tries coming
anywhere near there,
he will be threatened and chased out,
the not the false messiah, but the true
messiah,
and that he will come back. And this
is also part of our.
Whoever doesn't believe that Sayidna
will come back or whoever believes that Sayidna
is
dead,
that person is not a Muslim.
Returning to the issue of the Qadianis, there's
a group amongst them that say, oh, no.
No. Mirza, he didn't really say he was
a prophet. He just he's a great Mujaddid.
Well, actually, he did say he's a prophet
and most of the Qadianis believe that he
is. But there's one
faction of them that say that, no. No.
He's just a great Mujaddid and he's the
he's the he's the messiah.
And so
we still our olamas still say that they're
beyond the pale of Islam. Why? Because they
believe that Sayyidina Isa is dead and he's
not coming back.
We believe that Sayyidina Isa will come back
one day. Jehovah's Witnesses knocked on the door
of my parents and they they said, Jesus
is coming back. Are you ready? And my
father says, yes.
Are you ready?
Like, what do you mean? He said, Madinah
Munawara, one grave is for the prophet sallallahu
alaihi wa sallam. 1 is for Sayna Abu
Bakr, and one is
for Sayna
What do you think about that?
They're like,
And they never came back to the house
again.
That he'll come down from the heavens, that
he'll descend he'll descend from the heavens to
the earth, and
he will then kill the dajjal,
and he'll usher in a ray, and he
will also
be with the Muslims when the Yajuj and
Majuj come back, and he'll pray to Allah
Ta'ala for their destruction, and Allah will miraculously
save the people from them. And he will
usher in
an age of peace and prosperity where everyone
will believe in Allah ta'ala.
No Jew will remain a Jew after that.
No Christian will remain a Christian after that.
All of them will enter into the deen.
And we believe in
the the last day,
the sun will rise from the west.
And we believe in the end times that
a creature will emerge from the earth and
speak to the people. This creature is mentioned
in Surat Al Namal. You can look up
the tafsir for that.
And we don't, we don't accept as true
what a diviner says,
like a oracle or a diviner
nor
a a soothsayer,
someone who tells your fortune or whatever.
And, we don't accept that. And they accept
that as kufr. Why? Because they claim to
have knowledge from the ghib, and no one
knows the ghib except for Allah.
Anyone who makes any claim that opposes the
book of Allah or the sunnah of the
prophet
or the ijma'at, the consensus of the ulema
of the ummah. We don't accept it. We
don't believe anything that those people say. And
this includes, by the way, if someone said,
I saw a dream in which the prophet
told me this, that, and the other thing.
At maximum,
if you saw the prophet
telling you to do something in a dream,
there's a hadith of the prophet
whoever saw me in their dream, that person
has seen me. For verily, shaitan cannot take
my form. The same thing there this corroborates
this idea that Dajjal could claim he's Allah,
but he can't claim he's a a prophet.
He's a prophet. Right?
Because shaitan cannot take my form. So it's
a true dream if a person sees the
Nabi sallallahu alaihi wa sallam.
But if if someone sees the prophet sallallahu
alaihi wa sallam telling him to do something,
then at most we say that thing is
recommended for the person who sees the dream,
not for everybody else.
The dream cannot make something far farther haram
haram and it doesn't extend beyond the person
who sees it.
It doesn't change any of the sharia and
it cannot change any of the sharia.
Sometimes people,
if they see the prophet
telling them to do something haram,
right, or doing something haram.
The correct interpretation of this is that.
It's a hadith of the prophet
that the believer is the mirror of the
believer.
So he's saying you're doing this or he's
showing this deficiency inside of you.
But,
you know, even that vision doesn't alter the
the sharia in any way, shape, or form.
Someone asked about dreams also. So hadith of
the prophet, sallallahu alaihi wa sallam, that there
are 70 something
branches of Nabuwa, all of which are abrogated
with the passing of the prophet, sallallahu alaihi
wa sallam, except for 1, which is the
true vision seen by a righteous person.
But even then, you won't know if the
vision is true until after it comes to
pass.
Why? Because there's no certainty in any anything
that comes down after the prophet sallallahu alaihi
wa sallam leaves.
And we consider the jama'a, the consensus,
here is translated the mainstream
of
to be to be true and correct.
And we consider all the small little splinter
groups to be deviance and to be a
punishment from Allah. This is a punishment. To
be thrown on the misguidance is a punishment
of Allah and parts
of the. May Allah protect us. That's the
worst punishment of of all. The
used to
ask dua, and it's that you Allah don't
put our our fitna or our test in
in our deen.
And that du'a wasn't he taught it to
us because that wasn't gonna happen to him
It's it's for our benefit that we should
remember that. So as long as, you know,
whatever difficulty you're going through, if if it's
in your dunya, alhamdulillah, as long as it's
not in your deen, you'll still be fine
inshallah.
Inshallah.
And that the deen of Allah ta'ala in
the heavens and in the earth is 1.
It's only 1, and it's Islam.
Allah most high said in his book, indeed,
the the the deen as far as Allah
is concerned is Islam. And Allah most high
said,
whoever seeks other than Islam as a deen,
it will never be accepted from them. And
Allah said, I am pleased with,
Islam as a way of life for you.
So if anyone comes and says, okay, the
because
the word Islam here is general. Right? It
means the Islam of all of the prophets
However, we do believe in something called.
Nazk means abrogation that one law can be
abrogated by the coming of another one.
With the coming of the prophet Muhammad
every Sharia is other than his. And this
is explicitly confirmed by the prophet sallallahu alaihi
wa sallam's hadith that if Musa alaihi wa
sallam came down now and he didn't follow
me, he would have also been lost.
And this is not, you know, to demean
the makam as in the Musa alaihi wasalam,
rather the prophet was the one who had
the most respect and the most love for
the Ambiya alayhi salam. Rather, it's just state
of fact, a simple truth. And in fact,
even Sayidna Isa alaihi salam when he comes
down, he he will not come down in
the capacity of a Nabi.
Just like you have a president who who's
not president anymore, they still call him president
so and so and give him protocol, but
he's not he doesn't sign laws into bills
anymore.
Right?
Say just like that, say, Nai Isa, alayhis
salam will come down as a member of
this ummah. He's he's sharia has Mansoor. He's
not going to receive. He's not gonna change
he's not gonna change,
he's not gonna change anything. Rather, he'll pray
the salat of the Muhammad
and he'll fast that fast and he'll keep
that sharia.
So if any of you live to see
him inshallah
in the Safa of the prayer,
don't, like, bust his chops and push your
feet all the way over. Be nice.
And Allah ta'ala said what? And I'm pleased
with you as Islam.
Pleased with you. Pleased with Islam as a
way of life for you.
And that path is a middle path.
That path is a middle path between the
to to between extremes.
One side of extremes is to be extreme,
to go overboard.
And, like,
you're,
you know, you're going overboard with everything. You're
not sleeping at night. You're just praying, fasting
every day. You're doing all these things, killing
yourself.
That's not part of the sunnah of the
prophet
Rather, he fasted some days and ate some
days, and slept some part of the night,
and he prayed some part of the night.
Right? And he got married to women, but
some nights he, you know, would would share
the bed with his, his marital bed with
his wife. And sometimes he he would, not
do that in the path of Allah Ta'ala.
And so these are two extremes that you
can't abandon all these things completely. Your Islam
is in not abandoning these things completely and
in not,
overdoing these things completely.
And
between saying that Allah ta'ala, you know, super
being a super literal reading of all allegorical,
attributes of Allah,
until you make make him into something that
resembles the create the creation.
Or between
explaining away
and thinking of everything about him as a
metaphor to the point where he has no
tangible
sifaat that you know about at all.
Rather saying he is how he is and
we believe that he is how he is
and whatever he described himself as, Certain parts
of the description are the that we know
about and we ponder over them and then
some part of it, we we we affirm
that it's true and our knowledge about it
is that Allah knows best.
In between
in between
the attitude of, well, everything's predestined, so
what the heck? What's the point of worrying
about anything? Or the other,
the other extreme, which is I'm in control
of everything I do. I'm gonna do this.
I'm gonna do that. I'm gonna do this.
I'm gonna do that. Between those two extremes,
knowing the the connection that you do make
choices, but the actions are Allah's fruit. You're
the one who selects which one you want.
So pick the halal one, don't pick the
haram one. Right?
Pick the good one, don't pick the bad
one. Right? But he's the one who's the
one who creates the actions. You're the one
who chooses them. So you understand how you're
going to be judged based on them, but
that it's all coming from him. And because
it's all coming from him, you ask him
in all humility and sincerity, you Allah, you're
the one who destines people for the fire,
and you're the one who destines people for
for Jannah. Please make me one of the
people for Jannah. Ask in sincerity,
inshallah. If you're one who has a toffee
to do that in the first place, inshallah,
it's a good sign.
It's a good sign.
In between thinking, oh, Muslim. Got it made.
I'm safe. I'm gonna go to Jannah. God.
I'm going to Jannah, son. High five. No.
You don't know until the end. Right?
Like, oh my god. I'm so horrible. There's
no way Allah will forgive me. Blah blah
blah. Between these two extremes, that's where that's
where the the is. Yes.
No. He'll be raised as he'll be raised
at the head of his own.
Although this is an honor for him to
be part of the Ummah of the Nabi
in a sign of his high maqam amongst
the Ambi alihusan.
There are actually a number of this is
a discussion we don't have time for, but
there's a number of places that there's a
special honor that say that Isa has, alayhis
salam, amongst the prophets.
All of this is our deen. It's our
our way
and our
and our belief
outwardly and inwardly.
Right? We don't say one thing outward and
then believe something secretly otherwise inside.
There's there's nothing everything else is an explanation
on top of this. There's nothing different than
this that we hide from other people. This
is our I tikat outwardly and inwardly.
And we have nothing. Imam
declares
and I declare and we declare
that we have nothing to do with anyone
who who,
opposes and rejects,
what we mentioned and what we have, explained
here in.
And we ask Allah
to make us firm on iman.
And that he make our end with it.
And that he protect us and he be
our fortress
and our fortification
and our protection from the
the the veins different types of vain thoughts.
And the different,
divergent opinions,
and the the the schools of thought, the
the the the base schools of thought. And
he's not talking about the
He's talking about the base.
Like the anthropomorphous or the people who said
that Allah who make Allah resemble his creation.
And the rationalist philosophers who equated their own
intellect with,
with the the why of Allah ta'ala.
And the followers of Jahm bin Safwan,
and those people who said predestination,
so no point in us trying.
And the people who took away,
Allah's control over the universe
irrigated for themselves the belief that they created.
They they create their own actions.
And and anyone else other than them who
has opposed the sunnah and opposed the consensus
in the majority of the people of guidance
and have have taken the oath of allegiance
with misguidance.
And we have nothing to do with them.
And those people are,
as far as we're cons concerned,
they're they're misguided people,
and they're people of of very little value.
And
is our protection and
is our.