Hamzah Wald Maqbul – Aqidah Tahawiyyah Part 9 Tawhid Center MI 08212016
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The slave will not exit from Iman except
for by denying the thing that made him
enter it. You know how when a person
becomes a Muslim, you know, they're like, oh,
I believe in one god. I believe that
the Nabi sallallahu alaihi wasallam is the is
the prophet sallallahu alaihi wa sallam. I believe
in the Quran being true, and it's like
a very basic set of things. Right? A
person won't leave iman except for by denying
those things that
let them enter into it. Right? Those things
are the whatever.
By disbelieving in it,
actively saying someone's like, well, I have a
question about this. I have this.
You know, it doesn't mean you have doubts
in your iman. You just wanna know more.
It's not what we're talking about.
By firmly resolving that you don't believe in
it just like a person enters iman, by
firmly resolving to believe in those things.
Well,
And iman is to
admit to something,
admit to the truth on the tongue and
to
believe in that truth inside of the the
heart.
And to believe that and and to believe
that everything that Allah has sent down in
the Quran and that everything that is
narrated,
through authentic means from the messenger of Allah,
in in in terms of the sacred law
as well as,
the explanation of the deen that all of
it is haqq.
All of it is haqq.
This is another issue. Right? This is another
issue. People you have these people who are
like,
oh, brother. I, you know, I don't believe
in hadith. I just read Quran.
This
is kufr,
Someone who says, just read the Quran. I
don't believe in the hadith. This is what?
Kufr.
Allah is the one who said in his
Quran if you actually believed in it.
The one who says just to believe in
the Quran and not in the hadith, that
person doesn't believe in the Quran either. Why?
Allah in his own book
The prophet
doesn't speak from his vain desire.
Everything he says is not except for a
a revelation which is revealed to him. And
the Nabi
he also said,
alright,
Nay, indeed, verily, I was given this Quran
and something like it with it.
So we say that the sunnah of the
prophet
is a revelation, and the Quran is a
revelation.
The Quran is a revelation which is preserved
in its meaning and in its wording. Whereas
the sunnah of the prophet
is preserved in its meaning, not in its
wording. So you may see 2, 3 different
narrations of a hadith that have, like, the
wordings are a little bit different, but they're
not, like, qualitatively different. Like, one says, it's
pork is haram, and the other says you
should eat pork every day. There's nothing like
that.
Right? There's just little wording up and down,
and they don't they don't change the meaning.
They don't change the meaning of the of
the hadith.
The sunnah of the prophet
is a revelation that we believe in.
The Quran occupies a primal position because Allah
he chose those things that are in the
Quran
to be what he wants us to focus
on from the deen of Islam.
Because everything in Islam is important,
but not everything in Islam is equal in
its importance.
What's more important to know that there's one
god or to know how to divide the
inheritance of a dead person properly?
To know that there's one are you saying
that the inheritance is not important? No.
What we're saying is everything from the dean
is important.
Everything from the dean is important.
But not everything is equal and important. Some
things are more important than others.
So the Quran is the part of the
sat down in the which
is preserved word for word and that wanted
us to give primal importance.
It doesn't mean the rest of it isn't
important. All of it is. If a person
is to disrespect the sunnah of the Messenger
of Allah
or say I only follow the Quran. I
don't follow the hadith.
This is highly problematic. And I suspect
a majority,
if not all of us, have some
knucklehead relative that says silly things like this
from time to time.
Okay? A lot of people say a lot
of things in ignorance.
Practically, how to deal with those people, sometimes
you'll wanna educate them. Sometimes talking about it
with them will just make it worse, so
ignore them.
Practically, you deal with them in whatever way
possible, but at least for the purposes of
what we're gonna, you know, go over today
here in this gathering,
for us ourselves, we have to understand this
is not right. It's very wrong. It's extremely
wrong.
And, unfortunately, sometimes people like this are allowed
to give jamaqutba and things like that. So
many problems. So many problems. If a person
knows it's kufr and they still pray behind
the guy, then their own iman is in
question. And, you know, if they don't know,
then they say, oh my god. Like, I
prayed behind one of these types of cats,
like, you know, like, Jumah for, like, a
year. Now I have to make up my
whatever my,
prayers behind them and things like that. Those
types of issues you can go then go
to your local muftis and ask them what
they are.
Give them,
give them reward. They're geniuses and they're wonderful.
They give you the most wonderful of answers
sometimes.
The most learned of allama, they give you
the most wonderful of answers sometimes.
Gaddafi, someone asked him,
we were in a we were in a
place where,
someone feigned a conversion to Islam,
and we prayed behind them for 20 years.
And afterward,
he came back, says I I was a
I was a he came back with a
with a
the army of a Christian country
and said, I was Christian the whole time.
I was just a spy.
And he was a student of knowledge with
us. So he says, you should he gave
us the he said you should make the
make you have to make all your prayers
up now because I wasn't a Muslim from
day 1.
So what should we do, Mufti Saab? So
Gaddafi says, don't worry about this.
Okay?
Said Islam with regards to Islam, we judge
based on the on the outward hookah.
And while he was leading you in prayer,
he was a Muslim.
And later on, when he apostated,
he told you he wasn't a Muslim,
and the testimony of a Kafir is not
admissible in court.
It's just that you don't have to make
your prayers up.
Up. Oh, come on. He was a Muslim
and later on he became an apostate and
lied about him being Muslim in the past.
You don't have to listen to him. Right?
So at any rate, these things you can
work out with other people. That's fine. But
for you yourself, like, book 1, right, there
this this is like book 1 and like
a 7 book syllabus, like, the last book
you'll read is like 10 volumes long.
Book 1, just the beginning of this path
of, like, reading Aqida. All you have to
know, this is really bad. I can't entertain
this type of this type of belief. And
if, like, someone is saying these types of
things, you know, this is this is an
issue that's, like, worse than,
you know it's it's a bigger problem than
than, you know, whether the guy's beard or
not or whatever. You know what I mean?
Or whether she she wears hijab or not.
Right? This this is, like, this is a
really big issue.
This kind of, like,
reductionist thinking,
this is, one of
the one of the, kind of
sarcastic gifts of modernism to the ummah, but
that's kind of not not something that we
have time to talk about right now.
Well,
Okay. So here's remember I said that everything
in the book is agreed upon except for
a couple of points? Here's a point where
there's a little bit of difference of opinion.
Now
the Jamhur
of the ulama, they consider iman to be
something
that starts by a person accepting the truth
of the deen,
saying
accepting the Quran, accepting the, you know, these
kind of basic things of deen. And then
your iman grows
or
shrinks based on your deeds after that.
Your iman grows or shrinks based on your
deeds after that. So the more good deeds
you do, the more strong your iman becomes.
And if you sin, it weakens your iman.
Your iman,
you know, decreases.
So there's a problem with this formulation,
not a philosophical problem, but a very practical
problem.
The practical problem is that now you have
this group of that are saying that a
sin,
makes you a. So they're like, see, even
your even even your
are saying that
a decrease sorry. Doing sins decreases your iman.
All we're saying is that it that certain
sins are big enough that they decrease your
iman to to 0
And they take a person out of deen.
So, Imam Abu Hanifa or
during his lifetime, the Khawarij actually took over
Kufa. They came to assassinate him. There's a
whole story of, like, how he very cleverly,
you know, got out of being assassinated by
them. He held them off for 3 days
just by by by saying things to them
that confounded them. And then on the 3rd
day, someone said that their their commander said
don't talk to him, just kill him. And
so, Imam al Hanifa went for several years
to Makkah Mukarama.
He lived in Makkah Mukarama in his Maqam
in in in the haram shari for those
of you who are going to visit. It's
across from the from the mizab, from the
spout, you know, the semicircular,
the the Hijra smile and the the,
the Hijra smile and the
the the the semicircular
wall,
that's around it,
and the water spout. So if you go
across from there, at some distance, that's where
Imam Abu Hanifa used to sit. Imam Malik
used to sit across from the black stone,
when
he would visit.
The.
Right? He sat across from the at some
distance.
Because of what? Because the took over Kufa
and they were gonna kill him.
And he was he was, like, enemy number
1 because he he was, he was Abu
Hanifa. Like, whenever some crazy heterodox group, deviant
group would say their kinda crazy stuff, he's
the one that
the people of Kufa called to shut him
down. Right?
So his his formulation of
doesn't include this idea of iman,
growing and shrinking.
He says what? Iman is just one thing.
And this is what basically this this point
is saying that iman is 1
and all the people of imaan are equal
in it. And the,
the the the difference in ranks between them
is just a difference in taqwa
or in a difference in the person's ability
to suppress their own vain desires or a
difference in ability to choose more appropriate actions
versus less appropriate actions.
Okay? This is Imam Abu Hanifa's,
position and this is the Mathuridi School of
Kalam,
will will will keep this position and will
will say speak regarding iman,
in this way. Whereas the other imams, the
Ashari School and the other Imams from the
Salaf, they said no, imam imam grows and
it contracts.
So in their inter inter Sunni within Sunni
debate,
right,
and really the debate between this,
they would say, well, it says in the
Quran,
saying that this will make their iman grow
with the iman they already have. They'll have
even more iman. It'll increase their iman with
the iman that they had from before. See,
it's a proof that iman iman increases. So
iman said, I don't have a problem with
that. That's fine. Iman increases. Show me the
wheel from the Quran that iman decreases.
Because that's what the are trying to get
out of this. That's what they want out
of this. They're like, iman increases. That's not
none of our business. We're just trying to,
like, jack you and take your stuff and
enslave your family. We don't the increase part
is not our our interest. Right? So you
won't find that. You won't find any explicit
text where a decrease of is is is
is stated.
So there are two ways of looking at
the the, this issue, and I think that
the difference is only a difference in wording.
And the utility of it was to suppress
the ideology of the Khawarij, which was a
good which is a noble effort.
And that is what?
Iman has a kernel
that it starts with,
which is what to say
and to accept everything that's in the in
the book of Allah and the sunnah of
the prophet
etcetera, at least in general.
And then a person,
that kernel is is is
it grows or expands or it contracts
based on your deeds, but it will never
it will never decrease less than that kernel
based on deeds. That part is solid. The
only way you can get rid of that
part is by disbelieving the thing that you
believed to become a Muslim in the first
place. That's according to the and the the
the Jamur position.
Imam al Hanifa says, it's just a difference
in in nomenclature and terminology. So that kernel
is iman and then we'll just call the
expanding contracting part something else. We'll say that
that's your taqwa or that's your ability to
resist,
sin or your ability to
prioritize better deeds over less good deeds, etcetera,
etcetera.
Do you do you understand how they're they're
just 2 different terminologies
describing the same thing?
Right? The Jambhura writes,
you know,
Right? It comes it comes in the Suratul
Baqarah with
the the the discussion regarding the change of
the that,
one of the objections that the Muslims
had or the not the objections, the fears,
anxieties that they had was the is changing.
Does that mean our previous prayers were not
valid?
Allah reassures the believers that Allah wouldn't have
wasted your iman.
And here,
iman, there's a mention of decrease,
in in in in Amal, and it's called
iman in the Quran.
So this is a proof that the Jambhoor
used no iman does decrease. But Abu Hanifa
will counter that this is not explicit. This
requires some interpretation.
And anything that's explicit explicit,
we require people to believe in. Anything that
requires interpretation,
have time for. And if I mean, we
should appreciate rather than saying which one is
right and which one is wrong. We should
appreciate the fact that both of them seem
to be essentially describing the same thing, just
using different terminology to describe
it.
And the believers, all of them all of
them are the aliyah of the most merciful.
And the most honored of them with Allah
ta'ala is the one that is most obedient
and the one who follows the the commandments
of the Quran the most.
Every believer is a wali of Allah. Every
person who says la ilaha illallah Muhammadur Rasool
Allah in a way that's acceptable,
every one of them is a wali of
Allah. Allah. There are two levels of wilayah.
There's the wilayah to suhra which a person
enters into by entering Islam, and there's the
wilayah to kubra which is then described in
the hadith of, the hadith Qudsi of Imam
Bukhari,
that that the Nabi said
that Allah Ta'ala said that that my slave
will not draw near to me by any
action more beloved than the the farb, the
the things that I obliged on on
him. And then after that, he'll keep doing
extra acts of good deed on top good
deeds on top of that until I love
him. And when I love him, I become
the eye with which he sees and the
ear with which he hears and the hand
with which he grasps.
That's the
that's the greater station of.
But, we shouldn't underestimate
that everyone who says
even if they're
they're even if they're a sinner,
even if they're a drug addict or a
drunkard or a fornicator or any of these
things, As long as the kernel of iman
is secure inside of their heart,
is not a gift that Allah gives to
anybody except for because he loves them.
And if you
know that Allah loves someone, you should be
careful how you treat that person.
Because they may not be beloved to you,
but they're beloved to Allah
ta'ala. Right? Just like someone, you know, a
mother, she loves her son or she loves
her daughter. Even the person person may be
the most obnoxious person in the world to
anyone else, but to the mother, they're beloved.
So don't expect that you're gonna make a
make an enemy out of that person and
that that person's mother is gonna love you
then afterward. Doesn't work that way. So to
be very careful the way you treat another
Muslim.
Like I said, the person may be obnoxious,
but Allah loves them.
Even the worst of the sinners who has
the
reality of that inside of their heart,
That person, their heart, if it was shown
to the world, it has so much light
in it. It would blind everybody.
It's such a gift. This is a hadith
that you see. So this is a rhetorical
flourish of a preacher. Okay. You want dalil?
You want dalil? You don't believe me? I'll
give you dalil. Okay? So hadith of the
messenger of Allah
that a man will come on the day
of
judgment, when his scrolls of deeds are presented,
he'll have sins.
99 scrolls of sins, when unfurled,
go as far as the eye can see,
which is a lot. Remember we said that
I can see, like, other galaxies and stuff
like that. That's a lot of sins.
Okay? All 99 of them will be thrown
into into one scale pan.
And then they'll ask where is this person's
good deeds?
And the angels will bring
a. Right? What is
in in in, like, modern Arabic is, like,
you're like a card, like, business card or
driver's license. These are, Right?
Like in Dubai, you know, like, like, I
I lived with some tailors from Gujranwala,
like, 9 of them in a in a
room in
in in the Emirates while studying.
You know? So they you know, because you
live in an Arab country.
So they're like, did that guy bring the
card?
Their their their license is not made yet.
Right? So the it's like a little like
a driver's license or business card. Right?
And it has written on
it. So, like like, so dramatically, this like,
all the angels stack these huge scrolls in
the scale pan, 99 of them. Then one
angel comes with a cart, throws it, like,
you know,
onto the scale pan. Allahu Adam, if he
throws it or puts a die in it.
I don't know. I'm just over dramatizing my
mind. However he does it, it's still pretty,
like, dramatic. Okay? He puts the the
the on the other scale pan,
And it outweighs the it outweighs the 99
scrolls.
Job done.
This is the reality of iman.
And, you know, there's a there if you
read the rial al salihin, by the way,
I I recommend that you have it read
by one of the ulema.
There's a really, really long chapter
in in in the rial of Salihin regarding
the fear of Allah, And there's, like, an
even longer chapter regarding the hope of Allah.
And when you read one of them, you
think that's it. You know, this this is
all gonna end in burnt toast. And then
you read the other one, and you're like,
there's there's no way we can mess this
up. The hakrigah is somewhere in the middle.
Right? But, the the the rajah, the bab
of hope is longer for a reason.
That inshallah inshallah will turn out okay inshallah.
But everyone everyone who believes in in is
a wali of Allah and nobody carries
that except for it because Allah loves them.
And so,
you know, you gotta give that its due.
It's good. You want to fear Allah and
have alstakwa and stuff. That's wonderful. But you
have to give it its due. That that
really does mean something. That's something really important.
It's something really special. Even though you don't
see that specialness in the person, but it's
hidden somewhere,
Allah understands what you and I don't understand.
Right? That's what he said to the
and the angels are like, why are you
putting these crazy people on earth?
And he says, I I know what you
don't know. Right?
Well,
And that iman breaks down the major parts
of iman are what? To believe in Allah
and to believe in his angels and to
believe in his revealed books
and to believe in his messengers and to
believe in the last day or the day
of judgment and to believe in resurrection after
the resurrection of, people after their death. And,
by the way, the resurrection is physical resurrection.
It's not just that your spirits will be
there on the day of judgment and then
you'll, you know, spirits will be given spiritual
reward and spiritual punishment.
All that stuff will happen too, but it
will be physical wreck resurrection. Allah
will resurrect your physical bodies.
Alright?
The the ruh and the body were meant
to be together.
When you you die and your physical body
decays,
the is like, oh,
I'm here, but it's not it's not like
I'm not having fun and enjoying like I
did before. It feels like something's missing, something's
not there. Right? There are weird manifestations of
that even in this life. Like, someone has
a limb amputated
and that your your your ruh, like, misses
even the limb that's gone.
And sometimes people, like, the ruh will itch,
and there's no physical limb to scratch. It's
a very awkward this thing happens. Right? These
things actually happen.
This is one reason it's good that you
guys fast and that we fast, that I
fast. It's good that we make dhikr. It's
good that we pray Because you could potentially
be in your kabbal for a really long
time. Can you imagine people who define themselves
only by their nafs,
nafs consumption,
by what they eat, drink, by their sexual
appetite, by their love of consuming things and
buying things and selling things, you're gonna be
alone for a really long time. If you're
a person who can enjoy the salat of
taraweeh, if you're a person who can make
the dhikr of Allah ta'ala, you're a person
who knows how to engage that part of
you, right, your time in the grave will
go by much better than if you're a
person like
this happens sometimes. Right? This happens. Like,
you know, there are people you'll meet sometimes.
You'll meet somebody who is, like, really physically
beautiful,
but then they become old.
And so they're accustomed to people treating them
a certain way just because of their beauty,
and they're completely empty of character.
But now they're old and their beauty is
gone and, like, things are really awkward because
the reason people treated them well is gone
now. And they don't understand why, like, I'm
acting like a jerk to everybody, and it's,
like, not
it's not like it used to be. And
so they're in a really awkward position. This
is like that, but, like, times a1000000,
You're in your your and, like, you're just
it's gonna be hard. It's gonna be really
difficult,
for a person. At any rate,
if Allah really wants to have a person
enjoy,
then they should be whole again so that
they can enjoy
physically and spiritually.
And if he wants to punish somebody, then
they have to be whole again so he
can punish them physically and spiritually.
This is why it comes in the hadith
that the people's bodies will be expanded in
in Jannah and Jahannam.
Because if you wanna torture somebody, the more
there is to torture, the more it'll hurt.
Allah protect us from that. And if you're
in Jannah, inshallah, like, all all you wonderful
people will be inshallah. Say, Amin.
Amin. Right?
The, in Jannah's hadith that, like, you won't
no one will have a beard.
And look to the brothers, look to the
left and right, see how awkward that will
be.
Think of how awkward that will be. You'll
see this brother to the left and to
the right of you. They won't even have
a beard.
But you'll be in Jannah, so it'll be
okay.
Inshallah, I mean. Right?
So you'll you'll be in Jannah. The body
will expand. Why?
Because then you'll enjoy the the pleasures of
Jannah more. Don't think about too much, but
you know what I mean? That's this is
the fadhu of Allah to Allah. This is
the the blessing of Allah to Allah, you
know,
that that that that that he gives that.
The bath is a physical resurrection as well.
So the Ruach can,
you know, be whole again, you know. It's
like the Blues Brothers. The band got back
together again. It's like the good old days.
In fact, it's even better.
Right?
Inshallah, for for for the for the people
of Iman, Inshallah, it will be even better.
It'll be even better than the first time.
InshaAllah, you'll enjoy in this world and you'll
enjoy in the hereafter as well. If you
have to go through some difficulty, it's not
a long time, inshaAllah. Allah will will enter
you into his rahma sooner or later, inshaAllah.
But that we believe in the resurrection being
physical. So be careful about what you do
with your body and what kind of things
you habituate your body to because it also
has an effect on your ru as
well. You know? And give your ru its
time and its space to grow and develop
and
be healthy just like people are obsessed with
the physical health.
Let them be. Let them also, you know,
take their spiritual health as something important.
And,
it's, you know, iman, a great branch of
iman
is to believe in Allah
meeting out everything, meaning divine predestination
that the divine decree things only happen by
divine decree. The good of it and the
evil of it. But the good and evil
here doesn't it's not a moral judgment.
Because Allah doesn't do anything morally evil.
The good and evil here is, like, good
is what you enjoy and evil is what
you don't enjoy. So if someone give you
a $1,000,000, is it good?
Yeah. I mean, usually people wouldn't say that's
a bad thing.
Well, it could be a bad thing. It
could end up,
you know, you get it, and then, like,
someone becomes an insincere friend to you because
of it. And then because of your friendship,
you trust them, and then they backstab you.
And, like, your whole life is a mess
because of the $1,000,000. Right?
But we'll call it because, generally speaking, a
person would like that. Right? If you got
into a, you know, if you if you
got into a car accident,
is that a good thing or a bad
thing? Generally, it's bad. What if you got
in a car accident and you had some
spiritual experience, and afterward you change your life
for the better, and then you memorize the
Quran because you, you know, realize that life
could be taken away from you at any
moment and, you know, you became a super
pious person. And because of your piety,
you know, whatever happened and, like, your son
became a Hafiz because he saw you or
your daughter became a Hafiz because she saw
you. And then they established a Madrasa, and
now, like, a 100 and faz graduate from
it every year, and you get the reward
of all that. And on top of it,
like, whatever,
you you you found out that you have
a really rich relative that died and left
you all of his money even though he
didn't want to. But because he saw that
you're producing 100 and Faz, you know, you're
a billionaire now.
That could happen, but nobody on face value,
nobody wants to get into a car accident.
Right?
So when we when we say and and
we mean those things that you
like and those things that you don't like,
at face value. And that's why
is a tafsir of khairi and sharigi. The
things that are sweet and the things that
are bitter, all of it comes from Allah
ta'ala. So you should have some respect and
happiness regarding that because it came from him.
And if you believe in him, it's good
for you.
His promise is as long as you believe
in him, whatever he sends will be good
for you.
And we believe in all of the above,
those those those points that are given above.
Right, how many points are there right there?
There's there's,
7.
The belief in Allah, the belief in the
angels, the belief in the books, the belief
in the prophets, the belief in the day
of judgment, the belief in the physical resurrection,
and the belief in other, in in the
divine predestination.
This is the point, you know, for anyone
who like, any
people from India, Pakistan,
and
countries connected to
it, connected to them. This iman mufasa iman
mujmal.
Right? This is part of the curriculum that,
like, school children are taught. Right? You're taught
this. This is not a thing, by the
way. There's no thing in Islam. Like, if
you go to, like, a Syrian or Iraqi
and say, iman mufasal
they're they're not gonna know what it means.
Basically, it's from this aqidatahawiyah,
from this point that the imam Mujmal is
pulled that that that this is, like, this
point is basically taught to school children that
you have to believe in all of these
things. It's directly from this book.
Right?
That that that that syllabus or that curriculum
that that the kids were school kids are
taught, that's
pulled from this text.
We believe in all of the above, and
we do not differentiate between any of, the
messengers. And we say all of them came
with the came with the truth, and we
believe in everything what that that they all
came with. So what we say, we don't
differentiate between any of the messengers. What we
mean is not in in their,
in in their rank because, obviously,
certain messengers have higher rank than others. This
is explicitly mentioned in the Quran.
Okay? The the the the what we say
that we don't differentiate between any of the
messengers, meaning in a in a qualitative
sense, we say that all of them came
with the truth because all of them are
the messengers of the same Allah.
So just like it's blasphemy to disrespect one
of them, it's blasphemy to disrespect any of
them. And just like we believe in 1
of them, we believe in all of them.
And if you disbelieve in one of them,
you've disbelieved in all of them.
Right?
Allah Why?
Ad, how many prophets were sent to Ad?
1. What was his name?
Hud, alaihis salam.
Right?
By the way, Allah Allah Ta's Messenger
said, you know, said said to name your
children the names of the Ambiya alayim Islam.
It's very rare to find a child by
the name of Hud. Right?
So inshallah, make me a you'll name, like,
your first son Hud. Inshallah, maybe you'll get
married faster.
Whereas in the back you listening? You gentlemen
listening? Are you all all you listening?
To you?
A little pro tip.
Right. So why does all it's only one
prophet. Why is Allah Ta'ala saying the ad
disbelieved in, like, plural, al mursaleen?
Because whoever denies one of them, they've denied
all of them.
When it comes to wahi, you accept all
of it because you don't have a seat
at the negotiating table. Allah said it. That's
it. Right? The same thing when it comes
to deen. You cannot pick one part of
deen and then abandon the other part. I
believe in this part. I don't believe in
that part. You don't believe in any of
it.
Right? This is this is the meaning of
the the ayah. I believe Surah Al Maidah
Allah
And indeed,
So says both of them are are true.
Right? Oh, messenger,
deliver the messages that that were sent to
you by your lord.
And if you don't
and if you don't do so, then you
haven't delivered the the the the message
or and you haven't delivered the messages.
And the says the reason both
are there is because the person who doesn't
deliver some part of the message is the
same as the one who didn't deliver any
of it.
So all of the,
we don't have any enmity to any of
them, and we consider all of them to
be,
all of them to be,
equal. We consider all of them to be
equal.
Not like the banu sala'il that resent that
resent
resent the fact that Arnabi was not from
amongst them.
Even though many of them admit to this
day that he is Rasool of Allah Ta'ala,
but since he's not from amongst them, they
say he's we don't accept what he says.
We don't we don't do that. We're not
like that. We don't think like that.
Our allegiance and our alliances to Allah and
whoever Allah sends,
to to be a a leader or guidance
for us, we accept them.
We accept them without any questioning.
And we prefer them over our our own
our own parents and our own children and
over our own selves, in fact.
I
mean, this is Yom Qiyama.
People's lineages will be cut off. A person
who dies on iman and their forefathers died
on kufr, the lineages will be cut off.
And the akhirah, they were not going to
be your forefathers.
They're not going to be your forefathers. And
the akhirah, who are your forefathers, is the
people who came in iman. It comes literally,
there's a hadith of the children that the
children who's,
who died
in their childhood, the children of the kuffar.
It's a weak hadith, I believe, but it's
still it's narrated. It's not it's not like,
fabrication at any rate. That, the children who
die in in their, and their parents,
are not believers.
Sayidna Ibrahim alaihis salam takes kafalah of them
in in Jannah.
He's like their father for them in Jannah.
He adopts them in Jannah, essentially.
Right? Why? Because if you die in iman,
you're and and and and you you die
and you're on iman, then you're talukatuh, people
of Kufr are all cut from that point.
In our in our in our deen,
the there is no haq of miroth of
of inheritance between a kafir and a believer
either way.
You can give a
but the the automatic right to to to
inherit is not there.
Right? You can give up to a third
of your bequest, up to a third of
your
your,
inheritance
through explicit bequest. That's possible between a Muslim
and a kafir. But to give to to
to show up in front of a judge
and say I have a right to that
person's mouth, it's not there because at the
time of death, the the connection between a
believer and between a non believer is completely
cut.
The people who are the sinners,
the the the people who are who habitually
do major sins,
The people who are who habituated to major
sins from the ummah of the prophet
There are from amongst them those who will
go to the fire,
but they will not be there eternally when
they die.
As long as they die in a state
of tawhid.
Tawhid meaning that they worship no one but
Allah ta'ala, but it's a majaz. It's like
a, it's like saying cell cell phone. Right?
It's so much more than a phone. Right?
The is the most important part of your
iman, meaning if they have a valid iman.
If they die and they have a valid
iman,
they'll go to the fire and they won't
be there forever.
Even if they didn't make tawba for their
sins before they died,
after they met Allah,
knowing him and believing in him.
At that point, if a person dies
with all of these major sins and without
having made tawba from them, they meet Allah
subhanahu wa ta'ala and
their,
their fate rests on whatever Allah's wish is
and whatever Allah's command is. If he wishes
to, he can forgive them even though they
didn't
repent.
Right? We don't believe like the Christians believe
that god's justice means he has to punish
everybody. We don't we don't believe that. There's
no justice. There's no nothing superimposed over Allah
that forces him his hand to do do
something. Rather, he does whatever he wants
to. That's his right.
There's nothing there's no justice greater than him
his holy essence himself.
So what happens is that those people are
are are basically left up to whatever Allah
wishes for them and whatever Allah decrees for
them. If he wishes to, he will forgive
them,
and pardon them
by his fadl, by his grace.
The same fadl that even the righteous and
the oliya and the ambia will enter Jannah
through. That Fadl, if he wishes to through
it, he will pardon them.
And,
like Allah Ta'ala mentions, mighty and majestic is
he in his mighty book,
indeed, all does not forgive
that somebody should
associate partners with him.
This means what? That a person die in
the state of associating partners with him. He'll
forgive it if a person makes toba from
shirk. The toba from shirk is to enter
Islam. If they do that before the that
they die, he'll still forgive them. But it
means if they die in that state, he
won't forgive it. Don't show up expecting forgiveness
for that. It's not gonna happen.
Indeed, Allah and it's not because he can't
forgive them. It's because he says, I'm not
gonna do it.
And verily Allah
doesn't forgive that someone should associate
partners with him,
but he will forgive,
other than that for whoever he wills. If
he wishes to, he'll forgive.
So if he wishes to, he'll forgive. And
if he wishes to, he will torment them
in the fire because of his justice.
But still, eventually,
right, their punishment will be finite. Eventually,
he will pull them out of the the
fire through his mercy
and through the intercession of those who intercede
from the people of,
of obedience. And then afterward, he'll send them
to send those people to Jannah.
He'll send those people to Jannah. None of
them will be in the fire forever.
This comes, this brings up another,
question. Right? The the the why is it
the people of Jannah, they do a finite
amount of good deeds and they go to
Jannah forever. And the people of the fire,
they do a finite amount of sin, but
they go to Jahannam forever. And this has
to do very much with aqidah, with a
person's belief and with a person's intention.
Allah gives everybody enough life to see what
they're gonna do in this world.
You're not here to build bridges and to,
like, build the huge wonderful dunya that you'll
live for forever in it. He only gives
people enough life. Some people, it's more life.
Some people, it's less. He gives them enough
life to see what they, you know, so
that that he already knew, but it's for
him to let it happen and for you
also to bear witness to what you would
have done
were you given the chance.
So there are some people, they live such
a life that they struggle in their obedience
and they demonstrate
that had Allah give them eternal life, they
would have always been in the
obedience of
There are people like that.
Make us amongst them as well.
And there are some people they disobey Allah
such that if they were given eternal life,
they would have disobeyed Allah forever.
And that's why they they they earned the
they earned the the the punishment forever.
The people of belief, their sins, they may
be punished for them or they may be
forgiven them, but they're not going to go
to Jahanam forever.
So
this is also the sentiment of Imam Tawawi.
He says that the reason for this, the
reason that they will go to Jannah eventually,
even though they may have committed all the
same sins as the people of Kufr,
is because Allah most high,
he
he he he
takes the allegiance
and the protection of those who acknowledge him,
and he never made them neither in this
world nor in the hereafter. He never equated
them with the people who,
who who,
you know, disavowed him
and those people who,
were not were not people who received guidance
or accepted guidance.
This comes to another point of,
which is that a movement and a kafir
are never equal. Okay? One of the things
that, like,
don't ever say it while I have a
pen in my hand and I'm, like, within,
like,
10 feet of you
is,
oh, oh,
we have in our country, we have Muslims,
but we have no Islam. In this country,
we have Islam, but no Muslims. Why do
you say that, uncle?
Because people here can stand in line.
They're so orderly.
Was the did Nabi Salam come down to
teach people how to stand in line?
The one who worships Allah ta'ala,
only 1,
and who has hope from him, and who
has fear of him. No matter
how rough and how
ill behaved that person may be. Okay.
That person is superior in the eyes of
Allah to an entire universe of people who
are dressed well, Armani suit educated,
PhD,
good manners, stand in line all day and
never complain,
clean streets, all of this other stuff. I'm
not saying that we shouldn't be like that.
We should. But I'm saying that to to
to try to equate the 2,
this is ridiculous.
This is a major sin
to look at any and
think that this person's
and their with Allah is what their is,
what their value is, what their worth is.
That to think that their with Allah
is more than that of a person of
iman, no matter how much you may detest
that person's worldly
habits or worldly condition, this is a great
sin and this is an aqidah problem. This
is a really big aqidah problem.
Rather, what did we say? We say that
everyone who says
is a person of Allah You
may not love them, but Allah loves them.
So be careful be careful of how you
treat that person.
And don't ever say don't ever
don't ever say that a person because of
their dunya we have it is better than
a person of Islam.
Right? Islam is what? It's there to join
the the the the link between the the
the and the
the the creator and the creation.
It doesn't have to do with, like, you
know, the superiority of, like, garbage collection in
the streets. Even even though we should have
good garbage collection. I agree. I I mean,
I don't I'm not advocating that we should
live in a in a in a
chaotic society.
But what I'm saying is whatever your situation
is with regard to these worldly adab
in this world, It has nothing to do
with your relationship with
Allah And to not know that, not to
acknowledge that. Right?
Allah tells who he tells the
himself. He tells
Right? Be patient with the people who call
on their lord by the morning and by
the night, and they're the ones who who
desire to see his face.
Do you like to see him in Jannah?
Alright?
And don't turn your eyes away from those
people looking at
the people, you know, in desire of the
the beauty of the life of this world.
So Allah tells the prophet sallallahu alaihi wa
sallam that. And he's telling the ummah that
in the Quran itself.
So so don't ever, you know, I don't
care if like, you know, it's like Michael
Jordan.
I mean, I don't care if it's whatever
LeBron James.
But right now, they're they're not on that
path. Right? You don't you you you do
not you do not, you know you know,
even whoever it is, whoever brother at the
masjid that you see, even though they can't
stick their tongue out and slam dunk the
ball,
you know, even though they don't get paid
1,000,000 of dollars a year,
even though they're, you know, don't have, like,
a 1000000 followers on Facebook or Twitter or
whatever.
If you get the one the the the
one like and the one friend,
right, from from from from beyond the
and from beyond the, that's the only one
that that counts.
It's the only one that counts.
So don't be very careful with your tongue
never to despairs the people of Iman. It's
okay to say we should have better garbage
collection in our countries. It's okay to say
it would be nice if people in the
Muslim country could stand in a line. Like,
do in Turkey. Some of the other ones
that we don't need to name, they really
can't. Right? It would be nice. You know,
it would be nice in Hajj if people
like stood in line for stuff. Right? But
guess what? There's still the guests of Allah
and his Rasool Sallallahu Alaihi Wasallam, and there
are billions of people who are really good
at standing in line and Allah didn't invite
them to his house and he didn't want
them there. And even if they came, he
wouldn't have accepted it from them.
And that that means a lot more than
what we think is important. And this is
these are things that people I don't know
where they learn these things from and, like,
why these habits of saying this type of
stuff and where they got it from, but,
like,
so horrible, so bad. What is what is
Taha'i says? That's because
in both in both this world and the
hereafter, he never equated.
Forget about saying that they're superior to, to
the people of Iman. He never even equated
them, not in this world nor in the
hereafter.
The people who are the people of his
gnosis and the people of his,
the
the people of his gnosis,
He never equated them with the people who
didn't know him and the people who wasted
the the chance to to to receive guidance
and never took from his wilayah. And
so Taha'i says, oh, Allah.
Oh, Allah, who is the wali, the guardian
and the protector of Islam and the protector
of its people,
Make us hold fast to Islam until we
see you with it.
Say Amin
Amin.
Someone had a question. Yes.
Right.
So the so okay. 2 things. 1 is
this is somebody be somebody fearing getting caught
from another person.
So
which generally translates as ostentation or showing off.
Riya is the more proper definition of it
is to do things,
for the eyes of other people
which can mean doing a deed because you
wanna be seen by others or not doing
a deed because you're being seen by others.
It becomes sometimes very subtle,
in the sense that,
you know, in the sense that, a person,
for example,
you know, he wants to read 2 rakas
and then he sees someone else comes into
the masjid
and then he's like, oh, I I was,
you know, I'm just gonna do it to
show off to them so
so I won't read it. That's also showing
off because the reason you didn't do the
2 rakaz is because someone else is watching.
Right? Or the the the fact that you
won't do a sin because other people are
watching, but
but, if no one's watching, a person will
do it.
These things, riya is called by the prophet
It's, the lesser shirk.
But that's metaphorical. That's not literal.
It's metaphorical. It's not literal. A person, if
they they should do ostentation,
it's it's a it's a sin, but it's
not kufr.
But because it's because of its,
because a person thinks of someone other than
Allah when doing or not doing something,
it's metaphorically,
it's metaphorically compared to.
So that has to do also with a
person's intention. So for example,
if if a person is
prone to a sin, they should try to
hide it. Someone's addicted to some sin or
whatever.
Right? Someone's, like, addicted to smoking weed. Right?
Don't smoke weed in front of other people.
Hide and do it separately. Why? Because you're
afraid what other people think of you? Really,
you shouldn't be. If Allah sees you doing
it, that should be a sufficient humiliation that
it doesn't that everything else is equal. But
the reason you should hide it is what?
Is that when you do it in front
of another person, that person will testify against
you. Allah tells people to hide their sins.
In fact, there's a hadith in which says
that that Allah is a satar. He's the
one who who screens people's faults.
So if you committed a sin and no
one else saw you and you never told
anybody about it, Yani, you never boasted to
anybody about it, never told anyone about it,
then Allah will not bring it up on
the day of judgment. But if you spill
it out, oh, you're smoking weed last night.
It was some really good stuff, man. Then
you'll be taken to task. Allah says I
won't forgive you for it.
Which means what? That you have to make
toba from that also. He might forgive. But
the point is is that you complicated it
now. Right? So the reason we should hide
our sin from other people is not because
we're concerned about others, but we're concerned that
this is another further sin in front of
Allah ta'ala that we made it regular. Like,
imagine if
for all you know, I could be,
addicted to weed also. I'm not But
for all you know, I could be. Right?
So imagine, right, until now, you suspect this
guy smokes weed, but he does it when
no one's watching. Right? That's bad enough.
Imagine if I if I did it in
front of everybody.
Then all of the potheads would be like,
oh, well, Sheikh Hamza does it and he's
like he teaches
man. Like, you know, how bad could it
be? So it'll encourage them, all that sin
will be on my head then.
Right? I don't I don't smoke weed. It's
not good. Don't do it, please. It's not.
People there are people. It's not haram. It's
haram. Don't do it. Right? But I'm just
saying that's why that's why a person should
hide their sins from other people.
That they shouldn't hide it because they're afraid
of someone more than Allah ta'ala.
If it wasn't for this fact, you know,
if it wasn't for this fact, a person
should hide their sin.