Hamzah Wald Maqbul – Aqidah Tahawiyyah Part 7 Tawhid Center MI 08202016
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The speakers stress the importance of understanding deeds and avoiding confusion surrounding Allah's actions. They stress the importance of avoiding compromised situations, avoiding universal frame of reference, and avoiding causing harm to oneself. They also emphasize the importance of avoiding getting into trouble for sin and not asking for anything from people.
AI: Summary ©
And the
the covenant that Allah
took from Sayna Adam alayhis salam and from
his,
from his progeny's haqq. That Allah to Allah,
before
the life of this dunya, took the progeny
from the loins of Sayna Adam alayhis salam
and, made them all bear witness and asked
them a question.
Am I not your lord?
That that they said, indeed, you are. We
bear witness that you are indeed.
And that this is a primordial
pack that Allah took from every soul,
that we testify that this pact is
And that Allah
indeed he knew
in his knowledge that was before,
before the creation,
how many people would enter the exact number
of those who would enter Jannah and the
exact number of those who would enter the
fire.
He knew he knew,
he knew all all of the all of
those numbers,
and encompassed them completely.
And there will not be any increase in
in either of those numbers nor will there
be any decrease in it.
And just like that,
he knew
their actions and their deeds,
that he that that he knew from them
what they were going to do in this
life.
And so this also again, it's a continuation
of the discussion regarding
predestination. So in the it's
narrated
from said that Hassan
the grandson of the prophet
that he said, I saw the companions of
the Messenger of Allah
say that
a man should believe in his heart that
Allah ta'ala is has power over all things
and knowledge over all things, that nothing happens
except for through his power.
But then practically when going about their day
to day business, they should go about their
day to day business as if they're in
control of everything that they did and they
said. 1 is paying heed to the hack
of Allah subhanahu wa ta'ala. And the second
is,
you know, acknowledging that from your perspectives, things
seem like they're going in a certain way.
Now this is something that,
you know,
again, it's on the,
on the the topic of making taslim and
accepting,
Allah
knowledge that he vouchsafed from the creation,
that,
it's okay to understand that the other the
connection of free will and other
that that that connection is not readily understandable
by the creation.
So you have 2 concepts. Both in and
of themselves are very easy to understand.
One is that Allah ta'ala has who created
everything from nothing. His knowledge encompasses all things
and he understands,
you know, by doing what creation, setting what
thing in motion, what will happen,
and what what is happening. He has control
over all those things. He's the one that
nothing happens in the universe except for through
him.
And, whatever he does, he has knowledge about
what's gonna happen afterward as well. That's something
we can understand because we already said,
you know, he has knowledge over all things,
and he has power over all things.
The second thing is what? Is the idea
from your own personal experience that you have
feelings, you make choices based on those feelings,
and then those choices usually produce outcomes.
Both of them
are true from a perspective, from a frame
of reference.
The first one is true from the universal
frame of reference. The second one is true
from the observer's frame of reference, from from,
you you know, you just observing yourself.
How both of them are true at the
same time,
that's that's a knowledge that's hidden. It's from
the mutashabihat. It's hidden from
from from the people, and he'll talk about
that in a minute.
K?
That's okay to say that that that's from
the also.
Why?
Why is that okay? He'll talk about it
in a second. But why can you I
guess, why do you need not have a
problem with it? It's the same way. Who
who here knows how a cell phone works,
like, to a detail?
How your phone works?
Nobody knows how the phone works.
Even the people who design the phone, each
of them works on, like, one, like, specific
part. There's nobody who can extreme detail explain
to you how every single component of it
works. What I do know is I go
hello, mama?
I'm sorry, mama. I'll come home earlier next
time.
No. No. No. No. No. I didn't I
didn't I no. No. No, Ami. Okay. No.
I'll bring I'll bring it inshallah next time.
Okay.
I just talked to my mama. I know
that much.
That's all I really need to know from
this.
I remember I gave this class. I know
how a phone works. Okay? No. You don't.
Yes. I do. Okay. How much was the
voltage in your battery?
I don't know. I said, you don't know
it. Come on. You're not gonna you I
mean, you with the phone, you can actually
figure out how it works if you spent
a lifetime. It's kinda pointless, but whatever. You'd
figure it all out. Right? Okay. There are
certain things the entire cosmos the way that
they work and Allah's knowledge of the unseen
and things. They they
to know understand all these things, it involves
understanding the divinity of Allah to Allah, which
you're not going to be able to.
Okay? But you do know these 2 different
things. Each of them has their kind of,
like,
their kind of
reality based on the perspective that you see
them from.
Right? So you believe
something about Allah to Allah, you believe something
about yourself, you go on with your business.
It's it doesn't really need to be that
much bigger than that. It doesn't need to
be a big conundrum or a big paradox
or whatever.
Again, it's a matter of perspective that everyone
is
then going to be facilitated,
to go down the path that they were
created for. If they were created for Jahannam,
they're going to Jahannam.
If they're created for Jannah, they're going to
go to Jannah.
And all all, deeds will be judged in
accordance to how one's end is.
And this is a Sahih Hadith that the
prophet
narrated in Bukhari also.
That that that all all deeds will be
based on the way that they end.
Because the hadith of the prophet
that a man will be who is written
for the for for for Jannah will keep
doing the deeds of the people of the
fire until they're just they could just reach
out and touch the fire. That's how close
they are.
And then their fate will overtake them and
they'll keep doing good deeds until they become
one of the people of Jannah. And a
person who's destined for the fire will keep
doing the deeds of the people of Jannah
until he can just reach out and
and and and grab it.
And at that point,
they'll he start doing the deeds of the
people of the fire, and they'll keep doing
it until they enter into the fire.
Protect us from being people like that.
And so the person who's happy when we
say happy here, we don't mean, like,
whatever
played out song by Pharrell Williams. That's not
happy. The one who's happy is the one
who's happy forever. The one whose destiny is
a is a happy destiny.
You smoke weed for 5 minutes, for 15
minutes, for half an hour, for an hour,
you're happy, but it doesn't mean that you're
gonna be happy forever.
There are a lot of things that people
do that they're happy for a short amount
of time and then it goes away. The
happiness here that's talked about is the eternal
happiness.
That's why we name our children Saeed. Right?
Why why why would you name your children
child Saeed? Why would you name your daughter
Saeeda?
Why? It's not because you want them to,
like, you know, go 5 minutes to the
merry-go-round and laugh. That was awesome, baba. No.
That's not what the the Saeeda that's that
that's intended when Muslims name their children. That
our forefathers named their children Why?
Because they they wanted them to be forever.
That's the that's that's that's being talked about.
That's the happiness that you should be seeking,
not the happiness that ends. So happy person
is the one who is happy in the
decree of Allah ta'ala.
The happy person is the one who's happy
and is even even in the the translation.
Right? Those who are saved. He actually goes
straight to the interpretive translation. Right? Sa'id literally
means happy. Right? Who here is an Arab?
Am I right? Sa'id means happy. Right? But
he he interprets it as the one who's
saved because the sa'ada that's meant here is
the sa'ada al abad, the the happiness of
forever.
Right? That the happy person and the saved
person is the one who's saved by the
decree of Allah Ta'ala. Meaning, Allah Ta'ala when
he meted out every all, you know, all
of the decisions for the
universe, which is when
we don't talk about time with Allah ta'ala.
He always knew all of these things. Right?
The
And the person was wretched.
It's not the one who, like, oh, you
know, you just got passed over for a
a a a, you know, in the job
interview because you have a hijab on or
something like that. That's not wretched. That's okay.
That sucks for, like, a day or 2,
but, you know, you'll get over it. When
you're in Jannah, who's gonna care? You know,
a job is overrated. It's nothing but work
anyway.
Right? The,
you know, the the the shakih person is
the one who is wretched forever.
May Allah protect us from such an end.
And that person is the one who's wretched
in the the Kaaba and the the the
judgment of Allah
ta'ala.
The root or the foundation, the basis of
qadr,
of divine
predestination
is a secret that Allah Ta'ala has kept
from his creation.
And he is not allowed
to get a peek at that secret anybody.
Neither a a one of his
near angels, one of the high angels, the
archangels,
nor one of his prophets that he sent.
Nobody nobody see this is khalis, is only
Allah knows the secret of predestination.
So to try to, like, really deeply ponder
over this or to speculate about this, this
is a means to. Remember we talked about
earlier in the morning?
Which is that you're going down a path
where it's which is not gonna end well
for you. And if you try doing that,
will just let you keep going down that
path. Why?
He said,
and it's the the the the stairway or
the ladder to being deprived of of of
Allah's mercy.
It's a stairway to to deviance.
So I warn you as much as it's
possible to warn. I warn you a complete
and maximal warning,
that you should be cautious not to go
there neither in your speculation
nor in your thought, in your deep thinking,
nor in your
Don't try to figure out figure it out.
Don't try to ponder over it. And definitely
don't just have, like, this idling with idle
whispering, maybe it works like this, maybe it
works like that. Just something came into my
it just came to me. Right?
And then he what he comes to him.
Everybody else, much of what comes to them,
they they should be very
suspicious of it.
So don't any of those paths. Don't don't
even try don't even open the door to
any of those paths.
For verily Allah
like if you fold a book, he says
he closed the book with regards to,
with regards to the knowledge of this predi
divine predestination. He's closed the book,
from from, the the creation ever being able
to see it.
He and he also made it haram for
you even to desire that knowledge.
It's like desiring to be god.
It's not just Haram. It's Kufr. It's stupid.
It's not gonna happen.
It's it's it's just it's really it means
you don't know who you are. You don't
know who Allah is. By wishing to be
a god, is it gonna make you a
god?
Then by wishing to be god with a
capital g, is it gonna make you god
with a capital g?
No. All this
and all this other nonsense weirdo people that
claim they're god.
Right? Feraoun
took a swim in the river.
End of story.
Done. Finished. No more Feraoun.
I mean, it's not gonna it's not gonna
happen. This is like a whole thing. I
read an article just recently about the emperor,
the Japanese emperor. They used to consider him
to be a living god and he's infallible.
And so the current, like, Shinzo Abe, the
current, like, hawkish Japanese prime minister,
he wants to repeal the post war constitution
and allow Japan to reassemble an army and
make it into a martial state like it
was the imperial Japan of old.
And, he's part of a cult that worships
the emperor.
And so the emperor hates these people.
The actual emperor
Akihito, he doesn't like any of these people.
He thinks they're all weirdos that's gonna, like,
usher in a new air age of, like,
genocide and whatever. And he he said it's
good that we left the imperialist past because
Japan caused a lot of pain and suffering
in the world.
Right?
There's a there's a a a
a a a general Japanese general by the
name of Tojo.
He's an infamous war criminal.
Okay?
Tojo, when he took over Singapore, he made
an announcement to the Muslim community. They they
the Japanese army took Singapore in the month
of Ramadan.
He made an announcement that the emperor wishes
to sponsor
sponsor,
Eid prayers.
And so there was it was announced in
fanfare and whatever. And then on the morning
of Eid, he gathered the and he said,
Right? He gathered the ulama, and he said
that
everything is ready, but you have to face
Tokyo instead of facing the qiblah.
Ulama were like,
Eid's off. They canceled Eid. They said anyone
who shows up and tries to pray on
this day, we're gonna shoot them on-site.
Right?
That's very unfortunate.
2 atomic bombs also fell on Japan as
well, which was also very unfortunate.
Okay? I'm not saying I'm happy about it
or that it's good. I think it's actually,
like, one of the most horrific things that
any insan ever that did to another. And
if I could have intervened and not made
it happen, I would have done so. But
at the same time, you have to understand
you have to understand what
like, don't mess with Allah.
Every one of us should have this fear.
Some people, he forgives them and lets them
go. Some people, it takes them to task.
The one who has this stuff happened in
this world as horrific as it is, on
the other side, then you'll know what horrific
means. On that side, that's when you'll know
what horrific means. And the people that are
told by the angels be patient or don't
be patient.
Alright. Keep your composure, scream all the curse
words you know in the fire. It's not
gonna make any difference. At any rate, so
these people were criminals. The the the the
current Japanese emperor despises them.
So you have remember, I said makes
doesn't make sense. And as it kind of
progressively
weird and weird, spiraling out of control nonsense,
like, that it descends into. So you have
this,
you you have you have a dude who,
claimed he was like a a god god
emperor.
Obviously,
the atomic warfare
ended that. Right?
And now you have his his,
his son
who he's basically made Toba from all of
that stuff. He's like, he's like, this is
crazy. We don't need to be doing this
type of stuff to the world and taking
over countries and saying these kind of weird
and crazy things to other people, and we
should just stay on the path that we
are. It's good. We have a good economy.
We live a good life. We should just
stay down this path. Right? And so this
guy worships the emperor and says that the
emperor is infallible,
where the emperor who the emperor is saying,
yes. We're fallible.
So it's like a situation where you have
a door and one side, there's a sign
that says the sign on the other side
of this door is true. And then on
the other side, you have a sign. This
is a sign on the other side sign
on the other side of this door is
false.
Right? It it doesn't make sense. It's all
confusion. It's all it's all all confusion.
At any rate,
Nabi solo I'm sorry. And the the,
Imam, he
says what? He says that
Allah holds the book with these things. You
don't have the the knowledge of any of
these things.
Okay? You're not a god king.
The people who claimed all of that horrific
things happened to them,
and the ones who I skated by in
this world without it happening, then you'll see
what horrific means on the day of judgment.
And,
you know, not only did he close the
book from them ever knowing it, he also
made a haram to to even desire that
knowledge.
Why? Because you're desiring to be god and,
like, you know, the point of, I think,
this little history lesson that we did is
that that doesn't end well.
It doesn't end well in this world or
in the hereafter.
So whoever asks why did Allah do this?
That person has
that person has denied a a commandment
of the the book of Allah, and whoever
denies a commandment
or rejects a commandment of the hukum of
Allah, that person be has become from the
kuffar.
Why? Because of this this,
this this, part of this ayah.
That Allah Ta'ala is not to be asked
about what he does,
but the creation he asks all of them.
There, they will be asked.
He's not to be asked why did he
do it?
Why don't you why why can't you ask
Allah why why did he do it?
First of all, because as we discussed from
before, you're not even if he explained it
to you, you're not in a position to
understand.
You're not in a position to understand.
Even if you were to you were to
say, why don't you just explain it to
me? You're not in a position to understand.
How can you be in a position to
understand?
You're not in we're not I mean, like,
the the the aunt that, like, thinks that
the entire
earth is, like, blue and gold, and you
try to explain to him, like, you know,
how, you know, like, there's a sushi restaurant
in New York. Just not he's not gonna
get it. Right? It just doesn't work.
So you're not in a position to understand
anyway.
And it's not your and for you to
want to be in that position is like
you saying, I want to be an equal
with Allah
And, the slave doesn't look good when he
tries to argue with his master.
The slave is good when he,
listens and obeys his master.
Allah has no need of taking work from
us or whatever. If we listen and obey,
he'll you know,
there are slaves that there are there there
are slaves that that, also live a good
life as well. That happened. It wasn't very
frequent.
You know? I'm like
I'm like what Bill O'Reilly said
about the slaves that built the White House
being well fed and clothed.
Stuff for a lot, man. A lot to
forgive us, like, such a messed up history
that we have.
There's a comedian from Saturday Night Live.
You know? He's like,
you don't slaves don't work on a job.
They slave.
He goes, can you imagine how awkward that,
that,
job interview would be?
What's your name? And the guy literally said
it, stuff like that. It made my heart
sink. Even though he was being funny, but
it was like, I made my heart sink.
What's your name? And he's like, Mustafa, no.
It's not.
Why? Because those are our brothers and sisters
who built all of these things.
Then they try to say, oh, Sharia law
from no foreign country. Blah blah blah. The
White House was live built by Muslims.
Right? This is a number, by the way.
When I was
younger, they used to say a 6th of
the slaves that came to America are were
Muslim. Now they're saying a 3rd.
This is for not any other reason that
we should feel sympathy for the African
American community. These people are brothers and sisters.
Their forefathers were like the father of Quran.
They used to pray 5 times a day
in the masjid. They made Hajj and things
like that. There's one reason I think that
the African American community, there are more people
who accept Islam that at a higher rate,
that, you know, proportionally
than than the the rest of the country
is because these are the duas of their
forefathers.
Can you imagine the the type of wound
those people had to come through to come
over here? One thing I know is not
strictly speaking part of, all those tangentially related.
You know how people say, well, Muslims used
to go and capture slaves and steal them
and sell them into the slave slave market
and they participate in the slave market as
well. Right?
Many of the great the great not in
the, like, morally great, but as in, like,
scale,
like, sense of great. Many of the great
Muslim slave traders quote unquote, they were actually
They're Ibadia. Right?
They were they were they're actually,
they're actually. They weren't people of sunnah.
Because what? You make tikfir on a population,
then you can enslave everybody. Right? It's good
for it's good for it's good for business
stuff for a lot.
So at any rate, so you it's and
that's literally what happened. Your name is Mustafa.
No. We're gonna separate children from the parents.
Can't read your salat. You can't do anything.
And we're gonna, like, force feed the children
pork and, you know,
you know, if a person thinks it's bad
that, oh, look,
imperialism did this to my forefathers, that they
burned down the mustard in our thing, and
they assassinated the ulama, and they did that.
Imagine an African American people,
a man you imagine the pain. One thing
is you stole someone's land and you stole
their house and you stole their property. Imagine
they stole their names. The person doesn't even
know what the names of their forefathers are.
That's that's like, I don't I mean, I
don't know what's wrong with these people.
Save us and spare us from the depravity
of such people that we should ever be
depraved like that or that a depraved person
like that should ever intervene and screw up
our life like that. But,
you know, coming back to
coming coming back to,
coming back to what we were talking about,
which I don't know how exactly how we
got on this tangent. But,
the point is that Allah is not to
be asked why he does what he does
because that's his haqq as as a as
a master. Right? And, as a slave, we
don't have the haqq to ask him anything,
but he has the haqq to ask us
whatever he wishes.
This is part of understanding who Allah is.
If you want to wrestle with Allah,
Judaism and Christianity will be
more
more,
conducive to you for this for this world.
And in the hereafter,
all bets are off.
So this is,
in in general, what is needed,
for the heart to be enlightened,
for the for
the friends and the
those who Allah has protected. The friends of
Allah who Allah protects and takes up their
their guardianship.
And it is the level or the station
of those people are
firmly rooted in knowledge because knowledge is of
2 types, a knowledge that is present amongst
the,
creation
and a knowledge that is absent from the
creation.
There are 2 types of knowledge.
One is a knowledge that we know is
present in the creation,
and one is a type of knowledge that
we know is absent from the creation.
Even knowing that knowledge is absent, this is
a type of knowledge. It's not like we're
saying like, oh, just trust us or whatever.
Right? No. It's there's a reason Allah to
Allah, his divinity
makes him transcendent over his slaves. So there's
no way that we can understand
things from his frame of reference, from his
point of view,
you know,
etcetera. Right?
So that's why we can never understand it.
That's why this knowledge is absent from from
the creation.
So,
he says just like it's kufr just like
it's kufr to deny
that the knowledge that's present being present.
So someone were to say,
someone were to say, no. Muhammad is not
a prophet
Alright? If someone were to say that, that'd
be kufr. Right?
Or, no, there's no Quran.
Or, you know, Quran is not.
There's no 5 daily prayer. This kufr, so
this guy is this person, whoever is, maybe
many things, but they're not a Muslim. Right?
Just like that's kufr,
just like that to say that the knowledge
that that that the Quran says is not
present amongst the creation. Right? Allah says that
he's not to be asked about what he
does and that the creation will be asked
to say, no. We can ask him. You
know, we can get that knowledge. We can
seek it and find it. Just like saying
that the knowledge is present is not the
the present knowledge is not present is kufr,
just like saying that just like that, saying
the knowledge that's not present is present is
also kufr.
And Iman is not correct,
except for by,
except for by accepting the present knowledge as
being present.
And and not only accepting that the knowledge
that's not present is not present, but to
even to just to stop seeking it because
you know it's not not possible to
to get to that knowledge.
And we believe in the,
the the the pen and the tablet the
tablet and the pen. Remember we talked about
the,
the first thing Allah created was the
the the tablet and the pen, and then
he commanded the pen to write everything that
was and everything that is and everything that
will ever be. We believe that that actually
exists. It's mentioned in the
That indeed, it say it's a it's
a majestic Quran,
which is in,
in a prescribed sorry, in a preserved tablet.
Right? That that is
explicitly mentioned in the Quran,
and the Quran is part of what's recorded
in it. It's part of the the words
of the Quran
that invoke that, that invoke the the the
attribute of the divine speech,
that is the Quran,
those words are preserved in the.
So if the creation, all of them got
together
to,
to
make something that's
that exists in
that preserved tablet
that is decreed that it will exist in
that preserved tablet to make it not exist,
they won't be able to do it. And
if they got together
to make something that Allah taught in that
that preserved tablet, that that thing will not
exist. In order to make it exist, they
won't be able to.
The pen has dried
with regards to what is going to exist
until the day of judgment.
And this doesn't mean that it's only until
the day of judgment, but what's after it
isn't written on there. This means what? The
day of judgment is a day that lasts
forever. It never ends.
Right? The hadith, right, that that
this
is
such
a person who will be written for them.
The anger of Allah until the day they
meet him or the rida of Allah until
the day they meet him. These things do
until the day they meet him, that day
is a day that never ends. The Yom
Qiyam will last forever. Never it never ends.
It just keeps going on and
on.
And that thing that missed the slave, it
wasn't gonna hit him. And that thing that
hit the slave,
wasn't gonna miss him.
Oh, you know, like, whatever.
Like like, whatever Indian
Ghana the the this kind of silliness, right,
that I guess makes, you know,
mix mix whatever they see songs a hit,
but is very poor on the
front. That my the the the the the
reign of my risk is raining on someone
else's roof.
Maybe if it was from your risk, it
wouldn't have been raining on their roof. It
would have been raining on yours. So
there's no need to have the sentiment. Oh,
so and so beat me to this,
to this job or whatever, or I wanted
to marry her and then so and so
proposed to her, like, the day I was
gonna go but got there 5 minutes earlier
or I was gonna, like, whatever, move to
so and so place or buy such and
such stock, and I got delayed by 5
minutes and this happened.
It's
inshallah. If you have iman, it's better for
you. But to have this kind of feeling
like, oh, I got cheated. I got cheated.
I got this. I got that. You know?
Okay. Fine. Maybe. But, like, it's
it's well, that wasn't meant to be. We're
not fatalist about things in the future, but
about things in the past, what happened happened.
It was for the best.
And the fact that the fact that you
can feel like it's it was for the
best despite knowing you're not able to understand
why it's for the best, that's part of
the kamal of iman.
The least amount of iman you can have
if something happens that you don't like and
you have patience with it. Why? Because you
know it comes from Allah to a'ad. There
must be some khair in it.
The medium
level of iman is that something happens that
you don't like,
but you're indifferent to it. Why? Because you
know it came from Allah
The highest form of iman is something happens
that you you wouldn't otherwise want to happen,
but you're happy with it because you knew
it come from Allah Ta'ala. It's a person
who has love for Allah Ta'ala. Right? Imagine
right?
Don't tell your up boy I said this,
but, like, imagine, like, you went to school
and you fell in love with a girl.
Alright? Don't do it.
Don't do it. But imagine it happened,
and she wrote you a note.
Right? Would would you read that note with
the same
with the same feeling that you read a
note written by me?
I certainly hope not. You understand what I'm
saying?
You might read it a hundred
times. You might save it. And like, when
you're old man and your hair is white,
your you have a white beard on your
face. Right? You may read it again even
you never saw the girl again after that
day, but you may read it again, make
you happy again.
Why? That's like a it says whoever loves
Allah to Allah, and when something happens
from Allah reminds them of Allah that they
become happy. Right? Because it came from it
came from the.
And although, unfortunately,
myself, I'm woefully short of that mark. There
are people like that. There are people like
that. They have love for Allah ta'ala. Some
people some people like that. Just to see
them makes you happy because it reminds you
of a reality that's that's much more beautiful
than than the one that a lot of
us, you know, stick ourselves in sometimes or
ourselves,
you know, get stuck in sometimes. But that's
that's the qadr of Allah ta'ala. You should
be, you know, happy about it. If you
can't do that, then at least be patient.
Know that one day this is going to
this is gonna work in my favor, Insha
Allah. One day it's gonna work in my
favor.
And it is incumbent. It is a responsibility
for the slave to know that Allah's
knowledge,
outstripped everything. I mean, it came before everything
in his creation.
And, that everything in his creation, he meted
out a discrete quanta and discrete measurements.
Mukhaman Mubarakman,
a fixed,
judgment,
a fixed,
and decisive,
measuring.
And once he did that, there is nobody
who can negate that that that judgment, and
there's nobody who can appeal that judgment, and
there's nobody who can make that judgment go
away, and there's no one who can change
the judgment quantitatively
or qualitatively,
And there's nobody who can, decrease that judgment,
and there's no one who can increase that
judgment from his creation neither in the heavens
nor in the earth.
Neither in the heavens nor in the earth,
which brings us to another point. Right?
Allah ta'ala has a system in this universe.
Okay?
Things
happen,
like, through means.
Every now and then, will directly intervene in
in in in things,
just to show the creation his existence. But
generally, things happen through means,
And and just like so for example, if
you're feeling cold, right, you're not gonna
make dua and a lot of make you
feel warm all of a sudden in the
middle of a polar vortex. No. You make
dua and then you receive a heater. And
sometimes the other thing happens as well. Right?
Say, Ibrahim alayhi salami was thrown under the
fire and
Allah to the fire and Allah Ibrahim and
so he was safe in it. But generally
speaking, there are things that happen through means.
In fact, if you read the hadith of
the prophet
even in the unseen, there's a hierarchy.
There's a hadith about person who made, you
know, who killed a 100 people and he's
making hijrah to make
Tawba to live with the land of righteous
people. So he dies in the middle of
the way and both the angels of mercy
and the angels of wrath, they start arguing
with each other over who gets to take
him. And then a third angel who was
like a higher rank than both of them,
he settles their dispute.
Right?
And,
means what? That there's a hierarchy in all
of these things.
Even in the dunya,
we're we're not we're not
Right? All of the animals and things like
they serve us.
Right? A cow cannot slaughter us and eat
us, but we can slaughter the cow and
eat it.
Right? They serve us and then there's ranks
above us. We're not
We're not even allowed to pretend to be
if you even try to pretend to be
that, that's it. Game over. Right? On our
iman. It's done. Right?
We're and then there are there are angels
that do things and there's even in the
heavens there's right there's there's a uh-uh
right? This is it's described in the hadith
of the prophet
that there's there's a group of angels and
a group of spirits and and righteous slaves
of Allah to Allah in the heavens known
as and
they're they're they're the ones Allah to have
charges them with taking care of certain things
in this dunya
and they influence certain things happening a certain
way, etcetera, etcetera.
All of these things happen through a chain
of command. Right? So if you're the scrap
at the bottom of the army, you don't
have the right to talk to the general.
If you have a concern about the army,
you talk to your commanding officer. If thinks
it's important, he'll he'll send it up. If
it doesn't, it dies right there.
This is a great honor Allah subhanahu wa
ta'ala gave us.
It's a great honor Allah ta'ala gave us
as mankind and as jinns that we have
the right to supplicate directly to Allah
We have the right to bypass the entire
creation.
So if we need something
if we need something from someone in the
chain of command, we don't ask the one
who's higher up than us.
We ask Allah
and Allah is the one who forces them
to give what we need to us.
Obviously, we take from the means. Right?
Don't be like, oh, I went home and
like, you know, why how come my wife
didn't serve me dinner yet? Or did you
ask her? No. I just asked Allah to
no. I mean, the point is is this,
is that what? Is that we have the
right to jump the the the chain of
command and petition Allah subhanahu wa ta'ala directly.
And we have a duty to do so
as well. Because Allah gave us this privilege,
it doesn't look good that we ask other
people.
And so this is the the the
the the the the pinnacle of
of of of righteous conduct is that in
general, you don't ask for things.
Right. The Nabi salallahu alaihi wa sallam used
to take beya from people when they would
take accept Islam at his hands,
and he would take from them. And the
part of the was that you'll never ask
anyone for anything again. Hakim ibn Hizam,
he asked the prophet for the money of
sadaqa twice. The 3rd time the prophet
told him, it's better for you not to
ask. So he and he never asked for
anything ever again. He said after that, I
never even asked for the strap of a
sandal.
I never even asked for that. It's
a metaphor for, like, a thing of the
least of value.
They wouldn't ask people even to pick something
up and bring it to them anymore.
Even though that's not far, but that's that's
the, the the the the the training that
the messenger of Allah gave.
That you ask Allah ta'ala. It said
that saying, Al Hassan, he was fixed to
salary by the state.
And he's such a generous person. People knew
he had money. So they'd come and ask
him for money. So he'd spend all of
his money
way before, like, the next time his stipend
was supposed to come.
And then he would borrow money from people
And when the stipend come, he'd pay his
debts off, and then he'd give his money
away, and then the whole cycle would start
again.
And so one one year, the the stipend
that was assigned to him was late.
1 week, 2 week.
You know, it just started becoming late. And
so he thought he's gonna go and ask
the treasurer where's the what's going on with
the money. And so he saw a dream
in which the prophet
came to him and said that,
that,
you know, Allah is there and you want
to go and ask another human being for
your money?
And so he he decided not to do
it. Right? This is not by the way,
this is, you know, this is not like
a.
But this is a way of being based
on our.
It's not a legal ruling. If someone owes
you money, by all means, be like, where's
my money?
Right? But this is the the tarbiyah that
the prophet
gave to these people.
And so what happens is then after a
week his money came and they doubled it.
They they doubled the stipend because of the
takleef and the difficulty and having delayed it
from before to make it up. But the
point is is what? Is that that this
is something that Allah
gave us the,
the the right to,
ask him directly.
And it's it's a privilege. It's an honor
for us
that we don't have to, obey the chain
of command. We're the spoiled brats of creation.
We can cry for whatever we want, and
he gives it to us. He's he's the
one who says,
call upon me so that I can answer
you.
You'll receive it in this world immediately. You'll
receive it in this world after some time.
You'll receive it in the akhirah. You'll be
protected from some calamity that's equal in measure.
You'll get it one way or the other.
Allah will deliver it to you in the
way that's best for you.
You don't know, but he knows. Just because
you don't know, it doesn't mean he doesn't
know. He knows. And the fact that you
can't understand
means that you shouldn't even want him to
explain it to you.
But he knows he'd give it to you
in the best, so just keep calling upon
him. Keep calling upon him. And, and after
being given this kind of pass, then it
seems kind of silly then to
ask other people, doesn't it? I mean, within
reason. Right? It seems kind of silly then
to ask others.
So this idea that there's no one who
can change what Allah has decreed,
this is part of the belief of iman,
and it is the root of knowing Allah,
of Allah's noses.
And it is what we say to confess
this is to confess the oneness of Allah
and the lordship of Allah. As Allata said
in his mighty book
And he created everything, and he meted out
for it a discrete
measurement,
discrete quantum.
And that Allah most high said,
and the commandment of Allah
was a
a a a decree ordained.
So a curse may a curse be on
the one who makes himself
into a a a disputant with Allah to
Allah with regards to his Qadr.
Why did he
decree this? Why did he decree that? This
is not fair. That's not fair. May a
curse be upon a person who becomes
a with Allah,
an antagonist to Allah with regards to Qadr.
And brings forth
when he's, trying to analyze,
this issue. He brings forth and
sallies forth
a a a a a a sick heart
a sick heart.
And that person has, through his through his
idle
speculation,
tried to reach out and and and and
and grab
what is something
that is a a a hidden secret
in
the ghayb,
in the unseen world, in the purely unseen
world.
And because of that,
everything he he says, he will return to
everything he says as as a
a liar and a sinner.
Meaning what? You don't know what you don't
know what Allah decreed. You don't know why
or how he decreed it.
And you're not allowed to you're not allowed
to wish that your claim you know, wish
that you know, try to figure it out.
It's It's not possible. You're not going to
you can figure out, like, little things that
happen here from your perspective. But to think
that you understand the way things happen from
a Latal perspective,
it doesn't it's not it's off limits.
It's not possible, and you're not even supposed
to, try to want it.
And again, that's why because that's you understand
the the the lordship of Allah and the
slave hood of the slave.
Alright, Inshallah. The last 15 minutes of the
day, Inshallah. If anybody has any questions, we
can
we can take those. Go ahead.
The only part of the decree of how
can yeah. Sorry. Repeat the question. How do
you balance? No. I'll I have to repeat.
I have to repeat the question.
So it's sisters.
So, how do you balance how do you
balance, accepting the decree of Allah
and making du'at
for Allah to remove some sort of difficulty
or obstacle or whatever. Right?
The only part of the decree of Allah
to Allah we know is the thing that
passed.
What's happening now and what's happening in the
future, you don't know what Allah's decree is
for that.
So you're allowed to and you're encouraged to
ask for whatever you want.
With the caveat that
that
says he'll answer your duas in one of
3 ways. One is he'll either give you
what you want either now or later. 2nd
is he'll remove some sort of calamity that's
equal to the thing you're asking for,
from you. And it won't hit you and
you you'll never know that it was gonna
hit you had you not made that dua.
And the third is it will be waiting
for you on the day of judgment.
So the caveat is you're allowed to ask
for whatever you want for the future.
We're fatalistic regarding the past, but not about
the future. You're allowed to ask whatever you
want,
but you're you're just to be steadfast in
asking
and to believe that Allah is giving you
what you're asking for in the form that's
most appropriate. And that form that form may
not be something that you would have chosen,
but Allah chose it and it's better for
you than what you would have chosen for
yourself.
Yourself. Yep.
So the question is that, is it allowed
to
kind of, like,
introspect or reflect over
stuff that happened in the past and then,
like, find some sort of wisdom in it,
in order to find meaning.
Is that somehow,
is that somehow does it go against what
we talked about not understanding
you're not not seeking the knowledge of of
Qadr that Allah ta'ala,
you know,
hid for him or has hidden from the
creation and kept for himself?
And the answer is no.
So there's a difference between
seeing wisdom and the way things happen,
the way things end up happening.
That's alright. That's that's permissible to say, okay.
This thing happened. Originally, I didn't want it
to happen that way, but I can see
now why there's some benefit in it that
I was unaware of from before. That's permissible.
What's not permissible is to say, Allah did
this for this reason.
But how do you know how why Allah
did it? Right?
And and this is also it it comes
to the idea that not everything Allah does
not everything Allah subhanahu wa ta'ala does for
the creation is for the creation's good.
This is actually one of the weird sticking
points that the had
in creed. The,
one of the great defenders of the Aqidah
al al Sunnah al Jamaa,
al Imam Abu Hasan al Ash'ari.
He was the lineal descendant of imam, of
Saydna Abu Musa al Ash'ari,
the famous companion of the Messenger of Allah
It's a it's a little known fact that
he's the only one who made hijra in
the in Islam three times.
He was from from Yemen, and he moved
to Makkamukaramah
to build the prophet
after accepting Islam at his hands in Hajj.
And then he went to Habashah, and then
he went to Madinah. So he's the the
he he as far as Hijra is concerned,
he did he pulled off the hat trick,
And he's a very beloved,
companion of the messenger of Allah sallallahu alaihi
wa sallam. So this Abu al Hasan al
Ash'ari is a descendant of his. So after
his father died, his mother married Ali al
Juba'i who was the the the,
imam of the Mu'tazila.
And so Afiyaziz's
adopted son, he's a bright student, so he
just studied from his he studied from his
stepfather.
So he studied all of the of
of Muertesilah
from the master.
Okay? 1 night, he sees a dream in
which the prophet
comes to him and said these people are
all. Now I want you to use the
knowledge you learned from them to refute them.
And so the next day, he says to
his, stepfather,
he says, you believe it's a belief of
the that everything Allah
does is for for the betterment of the
creation.
He says he says, do you is do
we believe that the do you believe that
everything Allah Ta'ala does for the betterment of
the creation?
And he says, yes. He says, what if
what about, what about someone who dies as
a child?
You know, a non non Muslim who dies
as a child. So he says, well, he
died as a child. He didn't grow up
to commit kufr, so Allah saved him from
Jahannam.
So what about a Muslim child that dies
as a child?
Muslim child who dies. And he says, well,
who knows? He could have grown up and
become a non Muslim.
He says, what about a what about a
non Muslim who, dies as an adult?
And so he was confounded. He couldn't say
anything that where's the where's the benefit in
that? Right?
It's okay to look for, like, and benefits
and things, but we have to understand not
everything Allah does
is for our for our betterment.
Sometimes it is,
sometimes it's not. His promise is if you're
a believer, he will do things for your
betterment.
But it's conditioned with iman.
So sometimes people always look for what the
benefit in a thing was. They should also
ask themselves maybe I'm I'm going to fall
victim to the the the plan of Allah
ta'ala that my end shouldn't be good.
Now this brings another question regarding
regarding predestination,
in which people are, well, if I'm gonna
just do what I'm gonna do, like,
how is that my fault?
As well,
forget the issue of fault for for for
a minute.
You know, how is that mindful? Forget the
issue of fault for a minute, Allah does
with his with his creation whatever he wills.
But like, how can I do anything to
change it? Okay? So there are typically two
reactions to this understanding that everything you do
is
is needed out by and he knew about
it from before he created the heavens and
the earth. One is like, well, if I'm
gonna just go to * anyway, may as
well party, which is the typical reaction of
the people of Jahannam.
The other is,
you Allah,
please don't let that be me. And a
person humble themselves even more because they understand
how much Allah is in control, and they're
even more fervent in asking Allah ta'ala for,
for for for refuge from the fire. And
they're even more afraid of the the plot
of Allah ta'ala. Right? To feel safe from
Allah's
plan is itself a major sin.
No one should ever feel like, oh, I
got it made.
Just gonna ride out a couple of days,
then I'm going to Jannah, baby. It's it's
done.
I'm Pakistani. Of course, I'd go to Jannah.
Right? No. No. No. Wrong. Bad.
I see the Indians back there laughing.
You guys are not immune to this either.
Okay? Arabs,
not immune to this. Okay?
No. Wrong. What you should do what you
should always feel like fear that you know
Allah has the ability that it can go
either way and his other is going to
overwhelm you.
And if you feel that feeling inside of
you,
the good glad tidings, you know, don't go
home and have a heart attack, inshallah, as
long as you have this feeling inside of
you, it's a good sign.
It's a good sign inshallah. But a person
should stay with this stay with this thing.
Allah is the one who can make this
happen for you and Allah is the one,
that that that if you don't have him
on your side, this thing can go very
wrong.
So don't always assume that, like, everything is
for the best, rather keep asking Allah, please
make it for the best, please make it
for the best, please make it for the
best. The person who does that, inshallah, he'll
keep making it for the best. But you're
right, inshallah.
There are a lot of things that happen
that maybe
not what you would have chosen to happen,
but they happen. And then in retrospect, you
can see in hindsight how how it was
actually good for you, how it was it
was actually,
good for you, and and and how things
working out a different way may not have
been good for you.
Yes. In the back.
So there's a you mentioned the hadith that
sadaqah giving charity
will ward off calamity from a person.
Is that you know, what's the connection with
that in predestination?
The idea is that if a person
was predestined to
be be afflicted with calamity, they would have
been afflicted with calamity.
And it may be that a person is
predestined that the calamity blue will be warded
off
through Sadaqa.
All of these things, these are these are
like, again, it has to do with your
frame of reference. Right? If you're looking at
a universal frame of reference, all of these
things allata wrote it from before how it's
gonna happen. But if you wanna break it
down piece by piece from the frame of
reference of, an observer, then he'll he'll see
I gave
then calamity, I will save from it. You
understand what I'm saying? So both of them
are
true within a certain within a certain context,
at the same time, except for we say
that the universal context the is is is
superior because it is it is, seeing things
from the bigger picture.
Yeah.
Right.
Right.
That allata would have known both about the
the calamity and the and how you're gonna
do this and it will ward off that.
I'll let yeah.
It's all part of the the system. Yes.
Is it the same for sins that cause
calamities to occur? Is it the same for
sins that cause calamities to occur? Yes.
And that's what that's the idea of that
we talked about
that sometimes you're doing something. This is why
people should be afraid of their sins.
You don't need to be afraid of your
sins from some perspective that what eventually everyone
will go to Jannah.
Right? If you if you die in iman,
you'll receive the the the shafa'ah of the
prophet sallallahu alaihi wa sallam and of your
relatives and of all the righteous people and
whatever. You know what I mean?
So in that sense, a sin is not
something a person should, you know, a person
needs to freak out about too much. Oh,
my god. What is Movi Sav saying? Hold
on a second. There's so much more. Right?
The the sins that you do, don't freak
out about them. This is part of the
plot of shaitan. Some people they commit some
sins. Oh my god. I smoked weed, you
know, last week. And for that reason, they're
not going to come to the masjid for
the next, like, 6 months. No. No.
No. You need to come double to the
masjid.
If you committed a sin, if you're a
horrible person,
if you're a bad person,
then come double.
Allahu forgive all of your sins. Don't worry
about it. Just come. I mean, like, worry
about it, but, like, don't let it overwhelm
you to the point where it digs you
in a hole. If you're if you're,
you know, if you are,
you know, 2 miles behind in the race,
then slowing down is not gonna let you
catch up. You gotta you gotta, you know,
put you know, pick up the pace, you
know, as much as you're able to. So
don't don't just give up. This is a
trick of shaitan.
The reason we fear our sins is what?
Is that the hadith of the prophet sallallahu
alaihi wa sallam that there's a black spot
on the heart of every person. Right? The
black spot was washed out of the heart
of the prophet sallallahu alaihi wa sallam.
Right? His heart was washed forth on different
4 different occasions.
Abdul Aziz has, like, a about this. Four
different occasions that the heart of the prophet
was washed by the angels.
So that every one of us has a
black spot and that black spot grows bigger
every time you commit a sin, and it
gets washed or cleaned every time. It shrinks
every time you make toba.
And if it keeps happening, it will one
day cover the entire heart.
And at that point, you know, if a
person, for example, like, oh, well, I just
stayed for 5 minutes and then I left
the class. But I think Shaykh was saying,
don't worry about your sins. So a personal
class is in a drugs, alcohol, this, that,
all of these things. Right?
You could put yourself in a bad position.
Like, there was a brother
who got out of prison. I never met
the brother, but there was a, one of
the who does prison dawah. Says I heard
this story from him firsthand
that he went to prison. He became Muslim
in prison. He became a very pious
Muslim. And when it's time for him to
get released, you have to get released to
an address. And the only person who he
had contact with was his girlfriend from before
he went in.
And so he asked, can I give your
address, whatever? And so she said yes, and
they released him to her. So she you
know, the prison is not like the prison
is next to Tohid Center. They just walk
across the street and go read Asar. Right?
They're oftentimes in weird, but far out places.
So she took him,
from being behind bars for so many years.
And so she took him to the city,
and he had no other place to stay.
So they stayed together. And, you know, I
mean, there's a reason that, being khalwa with
a non mahram is haram.
So they stayed together, and then they had
relations with one another.
And he then woke up for or he
got up from the bed in the middle
of the night,
to and to pray fajr.
Obviously, he did a sin, but he didn't
leave the din.
And so,
so what happened was that,
this woman asked, what are you doing in
the middle of the night?
And he said, I gotta I gotta, get
up
and, you know, I gotta pray.
And so she she said some she uttered
some blasphemy. She says,
she's uttered some curse to Allah, subhanahu wa
ta'ala. She says, don't worry about it. She
uttered some blasphemy that I don't wanna repeat.
And, he became so enraged that he hit
her, which obviously is haram don't hit people.
Okay?
But he hit her. It was his mistake.
She called the cops, and then he went
back to jail. But he then he talked
to he told the shit. He He says,
this thing happened to me. And so I
I went back to jail, and I thank
Allah that that, that, you know, that I'd
rather be back in jail than to have
accepted, like, what she said, the blasphemy that
she said and traded my iman for it.
Okay. Don't don't hit people. That's not the
point. Don't be distracted from the sides sideshow
of the story.
But,
you know, sins your sins put you in
a compromised position.
And in that one compromised instant,
you could do or say something that that
destroys all of your deeds. And if that
instant happens and it's followed by death without
a person making tovah, you could destroy your
entire everlasting life.
So what you were saying, is it possible
that sins can create that bring the calamity
also that's part of the, yes, that a
person will commit certain sins and they'll bridge
to another one or another and it will
be,
toward.
And that's what is,
that you keep walking step by step by
step by step,
then you fall and it's it's done. And
could have stopped you, but he didn't. And
a person should
spare you from that. And some people, they
go out to sin. This is a sign
of Allah's love of a person that they
make the intention, the azaam to go and
make a sin and Allah just doesn't make
it doesn't let it come together, doesn't make
it happen. You know? You were in high
school, and none of the cool people wanted
to hang out with you.
Well, guess what?
They weren't I mean,
it's good that you didn't hang out with
them because they went down a different path
in life.
Very rarely are people who enjoy high school
do they enjoy the rest of their life.
And oftentimes people who don't enjoy high school
very much, the rest of their life is
very much more fulfilling
than than the other group. So thank Allah
for those things also.
Right? Why no one can answer,
but seeing some hikmah and the way things
worked out, that's that's that's reasonable. That's the
sign of a hakim of a wise person.
Go ahead.
What about seeking intercession from dead people? Okay?
There's a difference between making dua to dead
people and seeking the intercession of dead people.
Making dua to dead people
is
haram
In that in that sense, having the that
even one of the living, right, like the
emperor is like some sort of god and
he can affect things for you, Even that
aqida is wrong. It's haram. It's kufr.
Even when you ask someone, hey. Where's my
money? Your aqida is that Allah is the
one who's gonna make it for you, not
this person. You're just taking the means which
is a sunnah. Right? So we don't ask
dua from dead peoples. We don't say that
from dead people, from the saints, or from
the aliyah, or even from the prophets give
me this, give me that, give me the
other thing.
Except for with the aqidah that that, that
Allah is the one who gives.
So it's unseemly. You should not make dua
to dead people. What do we say? Allah
gave us the right to ask him directly,
so we ask him directly.
Asking Allah
by the means of something else, this is
a different issue than making dua to dead
people.
Wasila is what? You Allah,
give me
give me something by the barakah of the
Quran or give me something by the barakah
of your names and of your your your
attributes. Give me something from the barakah of
the good deeds that I did Or give
me something because of your love of such
and such slave that I'm the part of
the Ummah Sayedna Muhammad sallallahu alaihi wa sallam
by your love of the Nabi sallallahu alaihi
wa sallam, I ask you please give me
something. That's permissible.
But that's what asking Allah to Allah. It's
not asking
it's not asking one of the creation. Do
you understand what I'm saying? The difference?