Hamzah Wald Maqbul – Aqidah Tahawiyyah Part 6 Tawhid Center MI 08202016
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Continues.
Islam.
The foothold of Islam will not be firm
except for on the back or on the
face of,
of of of Taslim,
which is to vouchsafe the knowledge of all
things to Allah ta'ala. To be able to
say, Allah knows and I don't know.
Well, which just means to surrender to surrender
to
Allah. This brings up an important point, which
is that many of our preachers
who don't,
you know, who haven't taken Sarf,
they oftentimes say Islam means peace.
Islam does not mean peace. Islam means submission.
To submit to the will of Allah
Definitely, the word Islam has the same root
word as the word salaam, which means peace,
but that's not what it means.
It means what submission to Allah
That you don't
struggle with Allah
That you don't have a two way relationship
where you're right sometimes and he's right sometimes.
Like, is the theology of many Jews and
Christians
without exaggeration.
We don't say that. We don't we don't
say that. What do we say? We say
if
you accept him, that's Islam. And if you
don't, good luck.
Good luck. You wanna struggle with him? Good
luck. Enjoy yourself.
From a Rama
So
here's an issue. Right? We talked about this
that the person Allah Ta'ala said in his
book, he said that,
what?
That as far as the
the those things that are not clear in
their indication,
those people who have twistedness and crookedness inside
of their heart,
they wanna focus in. They wanna 0 in
on on
the
that occupies their imagination, that occupies their mind,
it occupies their fascination. It's what they talk
about most of the time. It's what they
think about most of the time and it's
what they wanna talk to other people about
most of the time. It's a sign of
twistedness inside of the heart. So it says
that the person who cannot
resist that,
cannot resist the idea that Allah ta'ala by
his very nature
knows more than you and I know
and that we have to resign ourselves to
to submitting to Allah's knowledge,
not based on ignorance
or based on a inability or an unwillingness
to discuss
matters, but based on an understanding and acknowledgment
that Allah's knowledge is superior and is so
superior over the knowledge of the creation
that there are many things,
there are many things in the deen and
they form the the the bulwark of what
is.
There are many things in the deen, which
is what most of is and what the
prime intention of is.
Those things are not understandable
They're not comprehendible.
You know, from the beginning, we admit that
they're not comprehensive
comprehendible. They're not things you could have figured
out on your own.
A person who has a problem with that
that that concept
and cannot accept that concept,
Imam Tawawi talks about that.
Said that the person
who desires the knowledge that he has been
warned that he's not able to get that
knowledge.
Right? That some of the
and some are
you're not gonna understand what they mean. The
person who cannot accept that and just wants
to be like, this is what it means.
It means this. It means that I have
the of all of these things.
That person who desires that knowledge that they
were cautioned against,
cautioned against that they're not gonna be able
to understand it and they are not
satisfied
with taslim, with submitting. Their their understanding
is not satisfied
with just submitting the knowledge of it to
Allah ta'ala.
K? How are you gonna see Allah in
Jannah? Allah knows best. We know we're gonna
see him.
What what the modalities and details and
exact meanings of all these things are, Allah
knows best. The person who's understanding cannot accept
that, cannot accept this Allah knows best when
it comes to
the.
That person's desire to understand will serve as
a hijab between him and between
pure Tawhid. Why?
Why will he never be able to get
to pure Tawhid? Because he can say on
his tongue all he wants that Allah is
1, Allah is 1. But what he's saying
is he's trying to himself join the table,
the discussion table
regarding that knowledge that only Allah has, the
knowledge of divinity who only Allah has. He
keeps trying to sit himself down at the
table. He keeps trying to barge into the
party he wasn't invited to.
Because of that, his will always have some
sort of,
deficiency in it. And that deficiency may be
very subtle. It may not be enough to
say that that person is a kafir in
the dunya,
but it's still going to be there. Now
this brings another issue up.
Okay?
There is
Islam which is the legal ruling.
If a person prayed 5 times a day,
they came to Jum'ah and,
they, you know, fasted in Ramadan, you saw
them at and all of this other good
stuff, and then that person died.
Right? They died as a Muslim. We washed
their body. We have a janaza for them.
We bury them in the graveyard with the
Muslims.
Does it mean necessarily that person died on
iman?
No. But the iman is a secret in
their heart between them and Allah subhanahu wa
ta'ala and we're commanded only
to deal with that person based on the
based on what's apparent from them.
So maybe they secretly had a doubt about
din or they they secretly were or whatever
and they never told anyone. We're not allowed
to speculate or worry about that. We just
say the person has hook them out outwardly
was that that person was a Muslim.
And so a person might actually inside not
be a Muslim.
You're not allowed to speculate about that with
regards to other people. You're not allowed to
speculate about that.
But we do submit that this possibility is
there and the Nabi informs us there are
certain people like that.
That outwardly they have what? They they have
the trappings of, being a Muslim.
Whether minimally in some cases, very,
very strong
projection of being a Muslim. Someone may have
a turban and wear,
you know, wear the clothing and the garb
of the pious and have have a beard
or a sister may have hijab and and
all of these things. She may be a
half of the Quran.
He may be reading tahajjud or whatever or
be half of the Quran. All these things
might be there.
But inwardly, the light of imans, if it's
not there in the in the heart, it's
not there.
Just the outward hookahum is not gonna get
them into Jannah.
We're commanded to look at look at just
the outward
the outward,
state of a person for legal reasons.
We're not allowed to judge who's a believer,
who's not a believer.
But the fact for legal reasons, like, what
are we supposed to do with them? Or,
you know, are we supposed to wash their
body, bury them? Do we read their Janaza?
Give how do we give condolences to their
family, etcetera?
That's what we're we're there to do. We're
not allowed to get in there and judge
a person. We're just we just because of
for certain, like, formalities and technicalities, we have
to make a decision. And so the methodology
is ascribed to us is to look at
the outward
the outward hukum.
The inward hukum Allah knows best.
But this is something very important. When he
talks about things like this, he says that
that person will be will be screened or
will be
blocked from
the from pure.
This is a big deal.
This is a big issue. And
right? It may jeopardize that person's
ability to receive salvation.
Right. Why is this why is this
important to study, important to read? Because you
could say all the right things, you could
even be doing all the right deeds. If
you're your your conception of these things is
wrong inside,
it's going to jeopardize the admissibility of your
iman in order to exchange it for everlasting
life on the day of judgment.
So it's important if someone has this inside
of them, this, this thing that like, no.
No. I have to know everything. You have
to know that part of the part of
the deen, part of being, you know, accepting
that Allah is the rub and and that
we're slaves is
that accepting that there are certain things that
in his hikmah he decreed.
Why? Because he knows everything that his his
he he has all
incapacities that we have as the creation.
So obviously, he's going to understand something more
than we understand. Imagine if there was an
ant
and you could learn ant language and talk
to it.
And the ant said something like, oh, well,
you know,
the entire world is blue and yellow.
Why? Because it just walks around in the
carpet in this room.
It's never been outside of the room. Say,
no. No. There's a whole world outside. There's
volcanoes in space in Venus and Jupiter and,
swimming pools and, like, Elevation Burger
and all these things out there. And it's
it's different. It's not all like this. And
then it's like, no. No. You you don't
know what how silly. You don't know what
you're talking. Would the ant be unreasonable? Of
course. Right? So comparison, the difference between you
and the ant and the difference between, you
and Allah ta'ala, it's not even comparison. You
and we and the ant, we're just like
we're just on the level here. Maybe the
ant may knew know a couple of things
we don't.
Right? Allah created the heavens and the earth
from nothing. He knows it's okay. You can
let go. You can say, you know what?
Allah knows best.
You don't have to, like, have this thing
inside. No. I have to I have to
this. I have to that. Do that with
everybody else. Do that with the creation. Don't
ever give up in front of anybody if
you don't want to. Okay? But when it
comes to Allah and his
that's it. It's done.
Someone said, what do you mean
Because the Rasul
sent him and Allah commanded that we obey
him. And his obedience is the obedience of
Allah
So a person who who has this thing
in them, they can't let it go,
that thing will serve as a hijab between
them and between pure tawhid
and and the cleannosis of Allah. Knowing Allah
Ta'ala,
the
the knowing of Allah Ta'ala, the noses of
Allah
which is clean and free of any any
any, pollutant or anything that's,
going to taint it with, untruth.
And it will also be a hijab between
them and between having a correct iman.
And that person, their whole life will be
bouncing back and forth between between,
disbelief and belief.
And accepting and admitting the truth of the
message and disbelieving the truth of the message.
That person will always, you know, whenever they
pray, whenever they whenever they do any act
of whenever they read, whatever they think about
things, they'll always
hear, like, the vain and idle whisperings,
of doubt inside of their heart.
Right?
Means to wander aimlessly. That person will wander
aimlessly.
If a person starts walking right now
and walks for the next month or whatever,
they could probably reach anywhere in in in
North America.
But if they just walk in circles, they're
gonna go nowhere. Forget about a month, they
can walk for years. They're going nowhere. They're
wandering aimlessly. They're not gonna make it anywhere.
That person is going to be he's going
to be just wandering aimlessly.
Always doubting
a person who is twisted,
deviant.
And that person will not be completely a
a believer
who accepts the reality of of the deen,
but nor will he be completely
a
a person who openly and outrightly
outright rejects the deen and and and disbelieves
in
So we say that whoever says about the
vision
of Allah Ta'ala in Jannah
for the people of Jannah, whoever considers that
vision to be a wahm,
that, okay, they're gonna go to Jannah and
they'll see something that they think is Allah
but it's not really Allah.
Or the person who interprets it as,
that Allah will give them some sort of
understanding regarding himself.
They're not gonna see him but it's just
a metaphor for some sort of increased understanding
regarding Allah.
We say that that person's iman regarding this
article of faith is not correct.
Why?
Because
interpreting,
the the beautific vision or the vision of
Allah in Jannah,
or or really for that matter interpreting any
reality that is connected to
the divinity of Allah ta'ala.
It's all all of it has to be
done with leaving interpretation.
When you wanna understand anything with regards to
anything regard
anything anything that is connected to the divinity
of Allah ta'ala,
you have to
leave interpreting things.
Leave interpretation. Just accept it as it is.
Why? Because Allah subhanahu wa ta'ala, he himself,
right, remember item number 2?
That there's nothing like him.
So you have no frame of reference to
understand anything. The best you can understand regarding
is what?
You can't understand
with this. Right?
So anything having to do with any of
the qualities of his divinity,
the only way you can understand it is
by saying that we can't understand it. You
cannot enter in there and start saying your
opinion or saying that I think this is
best. I think that's best. Can't do any
of those things. Just leave it. Vouchsafe the
knowledge to Allah subhanahu wa ta'ala.
And that that vouchsafeing of knowledge to Allah
ta'ala is not based on ignorance. It's based
on the knowledge that you can't understand.
Right? That we've discursively proven that you cannot
understand.
And that's the deen of the people, the
Muslims, and that is, the basis of the
sacred law of all of the prophets.
So whoever whoever doesn't protect themselves
against 2 extremes.
1 is nafi. 1 is negating negating things
that Allah says about himself to Allah.
So for example, Allah says that the creation
will see him will look toward him on
the day of judgment.
Allah says
that his hand is above their hand.
Hand. Him. Allah ta'ala
says that he is he was, you know,
firmly established over his throne. Right? So there
are 2 extremes.
1 is to say, oh, these things don't
mean what they say they mean. They mean
some other metaphorical interpretation.
That is what nafeez, negating these these attributes
that Allah attributes to himself,
negating them and saying they mean something else.
That's one extreme.
The other extreme is what?
To say no. These mean some they mean
exactly what they say they mean so much
to the point that you you interpret it
to mean something that resembles the creation somehow.
These are 2 extremes. Whoever doesn't guard against
them, that person their their foot will slip.
Meaning that their their iman is not going
to be sound and that person didn't doesn't
understand the divine transcendence of Allah
Transcendence means that Allah is above his creation.
That person hasn't understood the divine transcendence of
Allah
Because what? There's a problem here. You can
either interpret things literally and make Allah Ta'ala,
resemble his creation
or you can say that, oh,
this is not really what it means.
And give some sort of metaphorical,
interpretation to it and dismiss it offhand.
In which case, what are you doing? You're
saying that what, Allah doesn't know what he's
telling you about himself?
So what what are we saying? We're saying
he said something, whatever he said is true.
It's beyond our understanding, but whatever he said,
it's true and it means what he says
it means and we accept what whatever that
is while acknowledging we don't understand what it
means.
Why is why is the guarding
between
negation and between anthropomorphism,
necessary to understand the divine transcendence.
Because both the negation of the these attributes
and the anthropomorphism or saying that Allah is
like his creation
by literally interpreting these things. Both of them
are an attempt to have to I have
to interpret it. I have to know what
it means.
I have to either say, no. It's not
like this or no. It's absolutely like this.
What's in the middle? It's saying Allah knows
best whatever it is.
It's saying, I don't know Allah knows. I
don't know Allah knows. And this was the
maslakavar
salaf, the and
the
And this is the most safe and secure
path with regards to any of these things.
Right? The are the ones that tell you
what you need to do, how you need
to live your life, what you need to
believe, what you need to prepare for. The
are there. Allah knows best.
Nobody knows what the actual meaning of or
interpretation of them is except for Allah
If you wanna be very liberal in your
reading, you can say
except for
Allah and except for the people who are
firmly rooted in ilm. Right?
And, if you think you're one of them,
that's the biggest sign that you're not one
of them.
So give Allah to Allah. He's a he
he's the lord. We're the slaves. Give him
his right as the lord as as Allah
to Allah and say that he knows more
than us and whatever he says he knows
best.
Best.
And see really, you see, it's not an
occasion to get into argument with somebody.
You understand why it's not? What's there to
argue about? We just said we don't know
and there's no way we can know. Allah
knows best. And someone could say, no. No.
But it's but this proof of that. I
just you don't know. Don't know. I don't
know. If you think you know good for
you, I don't know. What are you gonna
how am I gonna argue with you? There
was one one,
interviewed on NPR. He was part of the
he's he's a person who felt very close
to doctor Martin Luther King, and he said
that he he really believed in non violence.
And he said one time, a man got
into a fight with him.
He said the man punched me once. He
punched me twice. He punched me a third
time.
And then he's like, aren't you gonna fight
back?
And he says, no.
And he just got frustrated and left.
There's really I mean, you're you someone could
argue if there's really no occasion to argue
here.
There's really no occasion to argue here.
So Allah knows best whatever it is. What
what is what is the meaning of the
hand? What is the meaning of the shin?
What is the meaning of being firmly seated
on the throne? What is the meaning of
of of of, you know, what is the
mortality of seeing Allah in in Jannah?
Right? These things you say, they're true and
Allah knows how how they're true, the Allah
knows best. There's no need to say one
word after that.
There's no need to say one word after
that. Like I said, some of
the said, that's it. Done. We don't talk
about it anymore. And some of them, they
said, only for the purposes of arguing against
the Muertesilah or the other deviant groups, Will
we will we propose possible meanings for these
things
in order to demonstrate that those possible meanings
are more in line with the grammar of
Arabic language or more in line with the
with logic or more in line with with,
reasoning,
with rational with rational thought in order to
negate the the reality of what they're saying.
Not in order to say this is what
we believe. When it comes to us saying
what we do believe,
right, one thing is to negate something else
and one is one thing is to affirm
something. For negation, some of the said that
this is a necessity of the age we
live in.
Fine. But when it comes to affirming
affirming what we believe, we don't believe any
of these
speculatory
methodologies are a valid source of knowledge regarding
Allah or his or Allah to Allah or
or his divinity
that for indeed our lord,
majestic and high is he,
is described with
adjectives of
of of oneness
and is is is,
given the or is is is described with
attributes of unity,
in oneness.
And there's nobody there's nobody from his creation
that has any of the realities that he
has.
All we know is whoever tries to describe
Allah ta'ala as
having any attributes like a human being, all
we know is that that's that's wrong.
Well, then what is it? I don't know.
I know what it's not.
This is very, very, very important. You can
circle this. Forty is number 40,
point number 47. Okay?
Is exalted over having any limits,
having any, sorry, boundaries, any extremes,
or any,
pillars that uphold him or having any limbs
or using any tools,
in order to affect what he needs to
get done or, needing any tools, I should
say, in order to affect anything he gets
done. And the 6 directions do not encompass
him like they encompass all other created things.
Anyone who tells you. Right? What does he
say? Right? That Allah Allah ta'ala has any
any of these things
Or anyone who tells you Allah can be
contained within the 6 directions.
Right? Taha'i is categorically
categorically
negating this.
What did we say? Time and space are
a cage that the creation is caged in.
Allah ta'ala is not caged in. Anyone who
tells you that he is caged inside of
the creation of time and space, person doesn't
know what they're talking about.
Right. This comes to the point of where
question of where is Allah.
Right? Oftentimes we tell our like children he's
everywhere.
Right? That's not strictly speaking true.
Right? It's not strictly speaking true. He's everywhere
in his knowledge.
He's everywhere in his I mean, his knowledge
is everywhere.
That he has knowledge of everything that's going
on everywhere. But can you say he's here,
he's here, he's here.
What did we say? We can't talk about
the essence, the holy essence of Allah to
Allah. We cannot even ask the question, what
is Allah to Allah?
So how are we gonna point to a
place that he's here, he's there, he's another
place. Right? One of our,
from the subcontinent, one of the great ulema,
his name is Shai Ismail Shaheed
He was he was, martyred while
defending the homeland of the Muslims against the,
the 6
in the,
in in the, 18th century.
If those if those of you have the,
have the time to listen, I have a
a lecture
that I delivered regarding the history of the
of the Indian subcontinent.
And it is on my SoundCloud
account. So you go to SoundCloud, s o
u n d c l o u
d, soundcloud.comforward/hmakbul,
h m a q b u l.
So there's this lecture regarding it's in the
it's in the top, like the spotlight, the
featured lectures. It's a lecture regarding the history
of the of the Indian subcontinent.
So Shahid is a very important person. He's
a grandson of Shawwalullah
and he's a he's a scholar of the
first rank and he was a and he
he died a martyr,
defending the homeland of the Muslims. A very
long
there's a very long history regarding regarding him
and the people that he were his companions.
Very exceptional people in the history of Islam.
Very exceptional people.
And so Shah Ismail Shahid,
he
he in order to teach teach Aqidah, what
what did he say?
So for everyone, do a thought exercise here.
Right? Remember, we don't talk we don't say
that we know anything about the divinity of
Allah ta'ala.
We know what we don't know, but we
don't say that we know.
We say whatever we can think of, that's
what we know is not true. Okay?
So regarding the question of where is Allah,
everyone do it. You can do a thought
experiment. Close your eyes unless you don't trust
me. If you feel uncomfortable, you can keep
your eyes open inshallah.
Close your eyes
and think of in your house, Think of
in your house. Think of in your in
your mind,
a a neighborhood,
and it has houses.
There's a street.
And then you walk into the door of
1 house.
Right? Not you walk into the door. Just,
you know, think of what's inside of the
house. You're not even in this you're not
even in this, in this vision. So imagine
that there's a house and inside that house,
house, there's a dinner table and a man
is sitting at the dinner table
and he's, you know, eating his dinner.
If someone were to ask that man, where
are you?
You'd open your eyes now. If someone were
to ask them, where are you?
Are you in the vision at all anywhere?
Yeah. You're everywhere. But, like, no. You're not
actually in the vision, are you?
So one interesting or one important thing you
have to understand is that the physical world
and the spiritual world, they operate on kind
of, like, different principles. Okay? And that's for
the creation.
So the spiritual world of spirit can go
from one place to another. It can be
at several places at the same time. It
can do all these sort of kind of
things. Right? Like, kinda like a telephone. Right?
You can have a conference call. So you'd
be like 4 places at the same time
in a way, but you're not.
But in a way you are.
So someone someone's like, who are you talking
to? So I'm talking to Hamza. Even though
Hamza is like
maybe a 1000 miles away. Right?
The idea of this thought exercise is just
to get it inside of your head that
to ask this question of where is Allah
ta'ala.
Right? There's a gap of transcendence between you
and your vision. The vision is like a
subset of your mind.
Okay? There's a gap of transcendence between you
and your vision to the point where that
man sitting at the dinner table, if you
were to ask where are you, are you
gonna explain to him
what the barriers between you you and him
to explain to him where you are.
The question is a little bit wrong. I'm
not saying that that's how the relationship between
us and Allah ta'ala is the the gap
between us and Allah ta'ala is infinitely greater
than that.
To ask the question, where is Allah
in and of itself is a is a
a a question of, you know, lack of
understanding of these types of things.
So what is he saying? He says,
That Allah Allah's
most high, he is exalted above having any
sort of limits
or of having any sort of ends or
extremes
or of having something support that holds him
up or of having any sort of limbs
or of regarding any sort of tools or
instruments to affect his,
his will. Nor is he nor is
he nor is he contained within the 6
directions, like all of the created things.
You cannot point up, down, left, right, front,
back. You can't point to to to to
these directions and say, this is this is
where Allah is.
I don't know how much, like, more simple
this can be.
And then we continue,
point 48.
So then we also say that the Mi'raj
is haqq,
that Allah ta'ala,
took the Nabi
up to the heavens.
And then
Nabi was taken on the night journey in
his person.
It wasn't a vision that he saw. Rather,
he was taken in his person
during the waking state. It wasn't a dream
state
to the heavens.
Now there are a number of masai'il here.
There's the Isra, which the night journey that
the prophet
said went from
to al Qudsa Sharif
at nighttime.
And then there's the Mi'raj that he went
from Al Qudsa Sharif in this earth to
all of the to Jannah and all of
these things.
The opinion of the majority of the is
what? Is that a person who disbelieves in
the night journey is has disbelieved in
Islam. But a person who believes that the
didn't happen, that the prophet
didn't go to Jannah, or a person who
believes that all of the above happened in
a dream or in a vision,
that person is severely misguided as a person
of deviant belief, but we won't make takfir
of him
or her.
And the reason for that is what?
To say someone you're out of the pale
of Islam. There's a the discussion comes up.
We'll we'll have it at its place. But
the point is that we don't make tech
fear of the person for those things
because there is a possible
ambiguity somewhere that a person could have misunderstood,
but it's very small
and it's very clear that that's not what
what happened. If you look at the hadith
of the prophet
and even the the the text of the
Quran, eve even though someone may, if they
really insist on doing so, interpret it in
a different way. But it all seems to
line up to say that what? The hadith
that are transmitted from the prophet
that he went to the Jannah and he
was see shown all of these different things,
that this is something that happened.
So someone says the prophet
didn't go to al Qasas Sharif at nighttime,
that person would dismiss their Islam offhand.
But a person who says that he did
but he went in a dream or he
went in a vision or he went in
a spirit in spirit only or that that
he didn't go up to the, those people
we say that this person is severely misguided
and they're wrong. We say we affirm that
they're wrong. They're dead wrong. But we won't
throw them out of the, out of cast
them beyond the pale of Islam because it
may be a misunderstanding
of theirs.
And he was taken in his person in
the waking state to the heavens.
And then from there to wherever Allah
wished to take him,
in in loftiness. Meaning what? That there are
the 7 heavens and then there's a place
beyond which say that Jibril alayhis salam, he
said that that your lord calls you beyond
this point. He said I cannot cross this
point. I didn't know anyone was able to
cross this point. If I cross this point,
it will
I'll be burned up. I'll it will destroy
me.
But you're being called, so you go.
And so this is that he went to
see this the the heavens, and he went
beyond that,
to a lofty station that was that were
wherever Allah wished to take him. And Allah
Ta'a honored him in the way that he
wished to honor him. And Allah Ta gave
him you know, revealed to him at that
point whatever he revealed to him. And then
he quotes the source
that the heart of the prophet
didn't lie when it when it's when it's,
saw what it saw.
Meaning, it wasn't a lie. It actually saw
what it saw over there. So may the
peace and blessings of Allah be upon him
in the and in the beginning and the
and in the end.
What is the?
The is a a a a watering place,
like a fountain
that's going to be huge. It's going to
be like the width across, like the
size of the Arabian Peninsula.
It will be a place where the prophet
will be,
in the in in the day of judgment,
when people are gathering together
and the people of his will come to
that place
and, they will be given there will be
pictures around it, numerous
pitchers, and they'll be given to drink from
the the the the the held from that
from that fountain.
And the drink will have the fragrance like
misk, and it will be whiter than milk,
and whoever drinks from it will never thirst
again.
Meaning, it will protect a person from many
of the calamities of the day of judgment.
And it's a,
honor that that the the righteous of this
ummah
receive.
Not everyone from this ummah will receive it.
Comes in the hadith of the prophet
that the angels will drive certain people away
from the And the prophet sallallahu alaihi wa
sallam will say to the angels that these
are this is my ummah. This is my
ummah. Why are you driving them away?
And the angels will say you don't know
what they did after you. They didn't you
don't know what they were doing after you
left.
Meaning what? There are certain people and it
comes in the that the people who will
be disbarred from drinking from the held is
is. Right? The person who changed tried to
change a part of the deen or the
person who was unrighteousness
and then they they,
they they they left it. They had their
act together and then they chose something else
later on.
Which doesn't always necessarily mean kufr, but a
person may abandon a person maybe on the
path of righteousness and then they abandon it
later on. They don't leave the deen, but
they abandoned for a different lifestyle.
These things disqualify a person from drinking from
the hawa. The angels will lash them and
drive them away from it. They they won't
let them come near it.
May Allah make us from the ones who
drink from the houve of the prophet salallahu
alayhi wa sallam. And may Allah subhanahu wa
ta'ala protect us from being from the people
who who who who change the deen or
who themselves change and don't,
you know, don't stay steadfast and don't have
istikama on this, on the path of the
sunnah of the Nabi
Whoever wishes whoever wishes to drink from the
hold of the prophet sallallahu alaihi wa sallam,
let him take care let let him take
care to do a couple of things. One,
never to,
treat the sunnah of the prophet
lightly.
Never to say, oh, it's just a sunnah.
If you abuse or you you,
don't defend the sunnah of the prophet in
this world, don't expect to drink from his
on the day of judgment and don't ask
for a shafa' on that day. And don't
be surprised if the shafa' is not given.
This is reality. It's not a Disney movie.
If you don't uphold your part of the
bargain, don't expect anything on the other side.
Don't expect that you make friends with people
who denigrate and blaspheme the in
this world and that you're going to be
allowed to drink from that side.
Freedom of speech is a myth.
There is no place in America, in the
Muslim world, in Europe, in
Africa, in Asia, anywhere in the world where
there's
complete freedom of speech.
Freedom of speech has limits on it everywhere.
Everywhere has limits on it. In America, you
cannot go and walk up to a cop
and say, I I have I have a
gun pointed at you and I'm gonna shoot
you right now. And there's not gonna be
consequences.
So I taught freedom of speech. Okay. There's
some limits on freedom of speech.
There's something called hate speech. There's something called
libel. There's something called slander. There's something,
you know, there's, you know, a number of
things that are banned and prescribed.
Okay? This is something very important to understand.
Our law is sacred.
The Sharia is revealed from above the
and from above the arsh adim.
It's from Allah subhanahu wa ta'ala and it
is the haqq. Okay? There are certain laws
that are man made. We benefit from them.
We're not saying that every man made law
is evil, but it doesn't have that sacredness
that that that comes from being
from the
realm of the divine.
Okay?
Our law is sacred
and it doesn't allow a person to speak
ill of Allah, his Rasool
the divinely really revealed books, the
doesn't allow it.
If a man made law allows for it
and then they tell you this is freedom
of speech, there's no such thing as freedom
of
speech. There's no such thing as freedom of
speech. You can legislate curbs on speech all
the time.
All of the time. Can you have, like,
run a a * movie on on, you
know, at, like, Saturday 10 AM, you know,
in the middle of kids cartoons?
* not from our standard. From our standard,
most of what's on TV is *. *
from the FCC standard. No. You can't.
What are you limiting speech? Yes. You are
limiting speech. Okay. What's even worse and more
disgusting than that is somebody lying against the
messenger of Allah sallallahu alaihi wa sallam.
It's something that they have the if they
claim the freedom of speech in their in
their law to do that, then the minimum
we can do is we can claim the
the freedom of speech to say that this
person is disgusting person and I don't defend
them in any way and I don't have
anything to do with them.
Don't expect you're gonna sell out
and on the other side say, where's my
cup at the home? Don't expect it. If
it happens, great. But you have no right
to show you have no,
right to shamelessly show face on that day.
And, and you know and and say that
I'm going to drink from the prophet
held and I'm going to receive his shafa'a
on this day.
He had a mission when he came here
And the most basic part of his fulfilling
his mission is contingent on people respecting him
and people acknowledging that he was a truthful
person. He never lied.
So to say that to to disrespect him,
despite despite the fact that he did nothing
to earn that disrespect,
and 2, accept that people are going to
say that he's a liar even though he
never lied about anything in his life. Not
about the deen, not about small things.
Said the Ayasha
asked him once, who is your favorite wife?
He asked he he said, what? My favorite
wife is, Khadija.
Right? Even something like that. Alright?
Even something he he didn't lie about anything
ever.
He didn't lie about anything ever. It was
impossible for him.
Someone who says something like that or someone
who describes him in a way that he
is
somehow immoral or that he is somehow a
liar or he was somehow taking advantage of
people or he's somewhat somehow doing something like
that.
The in American law is that you're not
gonna go to jail for it or in
the European law, you're not gonna jail. In
fact, you'll probably be celebrated for it. The
baton is that that such a person, until
they make toba from that, they're like a
cancer.
And they are a person who committed a
crime that's worse than adultery and that's worse
than theft.
It's something that, for some reason or another,
everyone in Muslim civilization from the beginning until
now understood, but we somehow don't understand it.
So, well, you know, I don't agree with
it, but I support someone's right to do
what right? Just the idea that you think
that there's a right that someone has to
blaspheme the prophet
is is in and of itself is something
that's tantamount to Kufr. Nobody has a right
to do any of that. Okay?
I I support someone's, you know, I don't
agree with it, but I support their right
to whatever. No one has a right to
whatever,
and I don't support it.
What does it mean? You have to go
get a gun and shoot someone? No. Don't
do it.
You'll go to jail.
They'll execute you.
Don't do it. That's
something different. You're not even obliged to you're
not even obliged to enforce Sharia,
rulings in a in a place that that's
not
a sovereign Muslim state.
That's their problem. They commit their sins. It
comes on their head. It's not your issue
to go and, like, be the haram police
in the world and stop every haram thing
from happening. It's their problem. They did it.
I don't I wouldn't touch it with a
10 foot pole, but it's not it's not
you don't have a the imperative legal imperative
in the Sharia to intervene about it. But
you also don't have the right to say,
I support someone's right to do something like
that. You neither support nor is it a
right.
A person of iman neither supports it nor
is it a right.
It is not a right. Who has No
one has a right to do it.
We don't believe that that anyone has a
right to do it. Just because someone is
not punished for something in the law, doesn't
mean that they have a right to do
it. That it's it's it's it's some sort
of like a a a right to do
it. There are many things that are not
punished in the law that people don't have
a right to do.
They're they're not punished in the law, people
don't have a right to do.
Imagine you can walk into a courtroom and
and and if you say something, if you
mouth off to the judge in the court,
it's a crime. You would be held in
contempt.
Who has more right to be honored?
The judge who probably takes,
you know,
who favors under the table and fall finds
in the in the in the judge and
the, the the prosecutor and the defendant. This
happens all the time. You ask ask lawyer
trial lawyers.
Right? That they their friends anyway.
How was how, you know, that we had
fun last weekend at your son's bar mitzvah.
Yeah. It was a lot of fun, right?
Okay. Just you give me this case, I'll
give you that case. Trial lawyers tell me
it happens all the time.
Still, there's a societal imperative in
showing some sort of respect for a judge.
Don't tell me that someone has the right
to mouth off about any of this. This
is all complete nonsense. We don't accept it.
We don't accept it at all. And if
the law is not, does it, you know,
if the law doesn't write that, that's fine.
That's not our problem. That's the problem of
the people who are in government and control.
Someone were to ask us, we would have
told them not to do that. It's not
our fault and it's not our responsibility to
deal with it. But you also on the
flip side don't have to go and say,
like, I support the right of somebody to
do this because you don't support it and
it's not a right. The health of the
prophet
there will be people who will be driven
away from it. And how unfortunate would that
be? That the Nabi who sent us
Unfortunate would would it be that you show
up with great hope,
at is how you show up on the
day of judgement with great hope of and
you yourself by your own,
action or, you know, by by a person,
by themselves, by their own action,
disbarred themselves from from receiving that. This would
be a great misfortune. There are many people,
the Nabi
in fact, testify against them on the day
of judgment.
Comes in the hadith of the prophet
that that that the person who who,
takes the,
it makes his against the person, a non
Muslim who was supposed be protected by the
by the Islamic government.
I will testify against them.
Why? Because you received the right to rule
in this world
based on a haqq that was in the
name of Allah and his Rasool
and then you will use the fact that
you're a Muslim and you have a Muslim
government behind you to, steal something from a
non Muslim, from a dhimmi, from a from
a Christian or from a Jew, and you
know that the system is gamed in your
favor because you're the enfranchised class.
Nabi salallahu alaihi wa sallam who is rahmatullahi
alamin will give the testimony that will send
you to the fire. How how how sad
would that be? How horrible would that be?
So it comes in the hadith of the
prophet
that the prophet
asked said Abdullah bin Mas'ud radiAllahu ta'ala an
who to recite some Quran for him.
And he recited he recited from the Quran
that how will it be on that day
when,
we will call them to be witnesses against
mankind and we will call you to be
a witness against them.
And Sayyidina Nabi
started weeping and he said stop, that's enough.
Right? Don't run afoul of this stuff. This
is something we have to be really
important because the people have become like drunk.
They've become high
because they've lived amongst people that are are
are don't know Allah and they don't know
his
for so long. And they think just because
I have a beard, just because I give
jumah khutba and I'm unqualified, but I still
give jumah khutba anyway, just because I have
a hijab on, just because everybody, you know,
like, because I have, like, some sort of
position,
you know, public facing position that I know
something about the deen even though there are
a lot of people who are representing Islam
that don't know anything about the dean whatsoever.
Be careful, I warn myself and I warn
all of us. We have these these these
kind of drunken like high type of
conceptions of Islam
because of our long company
in in a long time in the company
of people who don't believe in Allah and
his and
are very
short and very small exposure to what the
actual deen is.
Our very short exposure to what the actual
deen is. And and then we're gonna get
up and say things in public that may
jeopardize our salvation. There's no political there's no
political goal that's worth it. There's no economic
goal that's worth it. There's no person you
need to impress that's worth impressing at the
expense of your salvation to the point where
you're going to turn the
who was supposed to be like the the
the the the one like, you know, the
one power play that you have on your
on your side. The one the one buzzer
beater you have on your side.
Right? That you know inside your heart that
this is the hadeb of Allah
that short of kufr, any sin that you
have, if he stands in front of Allah
and ask for it to be forgiven,
Allah will forgive it.
And this is exactly This is a hadith
of the prophet
every nabi had a
Every nabi had a dua that would be
answered and I saved mine
for for my on the day of judgment.
Every nabi has an intercession that's that's that's
accepted and I saved mine for who the
you'll see this written whoever's going on Hajj
Insha'Allah and Umrah, you'll see it written in
golden letters on a green backdrop on your
way to go and say salaam to the
prophet sallallahu alaihi wa sallam.
It's written in Istanbul in the top copy
palace in the inner sanctum where
the the the sultan used to sit. Right?
All the hardcore
jihad like hadiths and ayahs are written on
the outside of the palace where the the
non Muslim delegations from different places will come
to kinda to kinda like tell them to
stay in check to behave, you know? And
the inside, what does it what what are
the what is written is
that my shafa, remember the prophet my shafa
is for the the for the for the
sinners of my ummah. Right? This is the
one thing you can, you know, you hope
to depend on if everything else fails on
that day, this is going so be careful.
Don't please don't screw it up by saying
just silly things, writing silly things, and it's
not worth it. The Rasul
like I said, he's your, your,
the the chain that binds you to
Allah If you were to
cut cut that link free, then you have
no Allah, you have no Rasool
We just it's not it's not cool.
This is not a call to some vigilante
activity or whatever.
You you're neither,
you're neither encouraged to nor are you really
supposed to, you know, take the law in
your own hands and do stuff like that
in a non Muslim country.
But, at the same time, you don't have
to open your mouth and say, I support
someone's right because there's no support and there's
no right.
Yes?
Sometimes sometimes,
speaking back to people will encourage them to
say even more.
In that case, I would not. I would
just, like, just ignore them until they stop.
But
if it becomes too big of a, an
issue, like, at the workplace and whatnot, I
would just go, like, I would just go
legal on them. I would just be, like,
look,
this is a type of harassment based on
my religion. I'm not here to debate theology
with you. I'm just here to do my
job. And, I don't really wanna talk about
religion with you right now. And if you
don't stop, I'm gonna report it to whatever
authority or lawyer or whatever and just be
done with it. So you have your opinion.
You could keep your opinions to yourself. I
don't need to listen. I don't need to
listen to it or hear it. We have
several
people. Any lawyers, raise your hand.
Sister lawyers, you raise your hands.
There's some
wonderful
legal professionals here that can help you out
with that. But, yeah, I just, you know,
you know, if you think that that if
the person
is saying something that's wrong, but
there's they're they wanna know some truth or
they'll listen, you can talk to them.
But if they're just being stupid, I would
just, like,
like, either leave or if you cannot leave,
just tell them, look, this is like a
type of harassment.
I'm not really interested in this. Just you
do your job. I'll do my job. We're
not here to discuss theology.
And that's it.
And the shafa of the prophet
which is his intercession on the day of
judgment that he saved for them is is
true.
Just like is narrated in the in the
in the hadith.
The is the intercession of the prophet
and
there's one Nabi is
not the of this. He's
He's the shafi'i on behalf of everybody. Shafa'
will encompass everybody.
How will that be? That even the day
of judgment will not start without the shafa'ah
of the prophet
without the intercession of the Nabi alaihi sallahu
alaihi wa sallam. The people will just wait
and the waiting will become intolerable for people.
And they'll go to the different
and ask them to,
ask Allah to just start start the judgment.
Even the people who know they're going to
*, the waiting is just like so bad.
They just they just they just wanna get
on with it.
And so
the the the hadith is they'll go to
one prophet and he'll
make an excuse for some reason. He'll go
to another, they'll go to another, they'll go
to another.
And finally, they'll go to the prophet sallallahu
alaihi wa sallam And he'll make such that
to Allah ta'ala and Allah will praise as
the Nabi sallallahu alaihi wa sallam will praise
Allah ta'ala with certain words of praise that
he will reveal to him there.
Which shows what? The nabi is still a
nabi even in the
in after death.
That Allah will reveal to him some words
of praise while he's in sajda
that he'll say because of which Allah will
tell him
that now stand up from your sajda.
Right?
Stand, get up,
and now ask intercede on someone's behalf and
your intercession will be accepted. Ask something and
you'll be given this on this day. This
is what Allah will say to. So
the first shafa' is for the day of
judgment to start. That shafa' will encompass everybody.
Then afterward, the prophet
will be able to intercede on the behalf
of other people, the sinners of this ummah,
and his will then bring a great number
of people into Jannah.
And then the people who are in Jannah
then can make for everyone else who has
iman,
on their behalf. And the will be such
that certain people who are gonna go to
the hellfire will be saved from it. And
certain people who are then in the hellfire
afterward, their sentences will be commuted or they'll
be shortened,
because of because of that. Because the prophet
shafa of everybody else coming in and then
everybody else will say, okay. I knew somebody
else and they'll bring everybody in. So either
directly or through through wasata,
that secondary shafa will touch people as well.
But the first one will encompass everyone. It
will encompass all the ummah ummas. It will
encompass the people who go to Jannah and
to Jahannam. It will be on their behalf
to at least start the judgment on the
day of judgment, and it's,
it will will be accepted from
him
And that's the that you make
dua for after every
that's the.
Right? That's the the the station of the
prophet
that you make dua for after every adhan.
Why why do you make dua for for
him? So he's already going to Jannah. What's
the point? Because he's gonna use it for
you.
He's already going to Jannah.
It's you and me, we're gonna benefit from
it. It's not anybody else who's gonna benefit
from it. It's our benefit.
So this is part of our as well.
So the one who you're going to is
gonna bail you out in your hour of
need, make sure that you don't cut your
ties with him.
Make sure you don't say anything silly or
do anything silly in this world that's going
to cut you off from that
because that would be particularly unfortunate.
His work was that this deen should spread.
His work that was that this Quran should
spread. His work was that the people who
had no one to take care of, he's
the one.
Right? That's why it's very important whenever these
different organizations and groups come to raise money
for the poor and the masjid.
Right? Remember, if you wanna drink from his
house and if you want to,
have a shafa. You have to have concern
for the people he had concern for.
And he has concern for and he had
concern for those people that nobody cared about,
nobody cares about
still. So you take care of all of
those obligations. You defend his sunnah, and you
and you protect the you know, his deen
as much as you're able to. And And
if you can't do any of that, at
least don't harm it. At least don't harm
those people.
And even then you'll have some sort of,
you know, face to show to receive this
benefit from him
day of judgment. But don't be don't be
a person who's callous, doesn't care for the
people he cared for, doesn't care for the
message that he spent his life trying to
deliver. In fact, some people impeded it.
Some people tried to change it because it
didn't suit whatever because they felt uncomfortable with
their non
Muslim workers or colleagues or classmates or whatever.
So they just changed it for god knows
whatever reason.
Don't don't do that because it may seem
like a very expedient thing to do in
this in this,
life, but
is
totally not worth it.
Question?
Okay. Inshallah.
Yeah. Go okay. Go ahead.
Don't don't don't abandon the path of righteousness
after having taken it up, and don't change
anything from the from the deen.
Yeah.
It is more of a fake question, but
since you asked anyway,
the the idea is this with the. Okay?
The pulpit, the member is
the maqam of the prophet sallallahu alaihi wa
sallam. If he was here, then nobody would
dare stand
in front of it. There's only record of
2 people who led the prophet sallallahu alaihi
wa sallam.
1 is Abdulrahman ibn Nawaf
and
one is Sin Abu Bakr Siddiq radiAllahu. Sin
Abu Bakr Siddiq actually tried to back up
and let the lead and pushed him forward.
It was a very rare exception in, like,
whatever, more than 2 decades that that happened.
Right?
So whoever stands in
his and stands in his pulpit, this is
not a light matter.
Whoever stands in his mihrab
and
whoever stands in his mimbar
must be an authorized representative of him.
This is the rule.
Rules have exceptions.
There are certain cases like you said, maybe
there's no no no one who is like
that.
Right? Rules have exceptions, but don't fixate on
the exception. Just take in the rule first
for a second. That this is the rule
that no one should be leading the prayer
and nobody should be.
Giving especially the because the prayer is something
happens so frequently.
There may be need to have somebody,
you know,
lead like, if you're just in your house,
you're not gonna call an Adam to lead
the prayer in your house between a man
and his wife or his wife and kids
and things like that. But, especially the, nobody
should
do that. If you're in a locality where
there's a person of ill and and knowledge
of,
that person, you shouldn't be like, okay, we'll
work them into the rotation. In that person's
presence, no one should have, you know, should
no one should be shameless enough to stand
in the pulpit in the presence of such
a person.
In America, we become so accustomed that having
like an Islam with no ill or ulama.
In many masajid for decades, they never had
a imam. And some of them actually they
wrote in their constitution, we'll never have a
imam because we don't need, you know, we
don't need no bearded guy to tell us
what to do.
You know, this is okay. This is all,
like, we'll get to that the the the
the treatment regarding the ulama and the and
the and the, but this is all, like,
some kind of weirdness in in my
opinion. Yes. If you're in a place where
there's nobody else who's gonna give the chutba,
there's no one qualified, there should be a
long term plan to bring someone like that.
That shouldn't be the way things are by
design. But if someone's in that situation or
you have, like, a MSA or you have
something like that and there's nobody that you
can bring in, then, of course, whoever
whoever can do the best they can do,
they should be very careful. The material that
they deliver, they deliver it in the manner
consistent with the given by the and the
material they deliver. They shouldn't try to freestyle
it.
Rather, they should listen to the the speech
of the of the of the the righteous
and
try to
relate
the message as much as they can,
in line with that.
But I I want everybody to understand just
because the exception existed doesn't
decrease anything from the rule.