Hamzah Wald Maqbul – Remedial Tasawwuf A Story About Repentance 10142017
AI: Summary ©
The speakers stress the importance of following guidance and avoiding giving personal information. They stress the need for practicality, fearing Allah's actions, and knowing and believing in the truth to avoid damaging the world. They also emphasize the importance of grounding oneself in reality and praying to solve problems in life. The speakers stress the importance of fearing Allah's actions and not believing in his actions.
AI: Summary ©
So we,
end this chapter
with a long hadith. It's probably it's the
longest hadith in the entire packet
And it's a story Rasoolullah tells about Tawba
and,
it explores certain facets of
of Tawba and the relationship that the slave
has with Allah subhanahu wa ta'ala,
that are
that are shaped by the sincerity of a
person.
So we'll read the hadith in its entirety
in Arabic and then we'll we'll explain it.
So this is a really, Masha'Allah,
a really
A really beautiful story that there's a lot
of lessons,
in it for people.
Classically speaking people didn't take the mimbar and
give the hutba
except for
on the heels of of years of learning
in Tarbia.
And,
I'm gonna get this cheap shot in,
and,
you know, if you feel bad about it,
you should.
I'm not excited about I'm not excited
about every,
young man,
you know, under the age of 40,
finding out that nobody
cares about anything I have to say, except
for if I can give the Jumah Khutba
one time. That was the only time anyone
listened to me. So now I'm gonna try
to give the Khutba every time I I
I possibly can and, that's cool. I understand
the fact that, you know, sometimes in MSA
there's nobody else to give the chutba or
whatever,
and so it's an obligation
that truly devolves to you because nobody else
would do it. But, you know, when you
see somebody opens a Facebook and a Twitter
account and their avatar has them standing behind
the podium with the mic in their face
and they're only, like, 21 years old,
then, you have a problem.
You you have a really big problem. There's,
like,
2 or 3 chapters later on in the
book that deals with your problems.
But,
but at any rate, what can we do?
Sometimes, you know, you're genuinely put in that
situation that where the journal has to happen
and there's really nobody else to do it.
So this is a this hadith is a
good
it's good,
material for you to,
talk about
rather than commenting on things that you really
shouldn't be commenting about or whatever.
These are these basics, there's so much in
them, and it's the script is all from
Rasulullah
and
that same that might actually be used against
as evidence of your of your,
of your
not taking the deen seriously.
You know, you stick to the the the
sunnah of rasoolallahu alaihi wa sallam, it will
count in your favor inshallah.
So say Abu Sa'id and you may not
you may not be the most popular katib
for it either, but, you know,
if you're popular with Allah then
that's what counts,
which I guess is a concept in the
deen that people kinda forgot about
because a 100,000 followers on Facebook,
For many of us, it would be like
a dream come true,
the only one follow that matters, nobody cares
about.
The one friend and the one like that
that that that matters, nobody cares for that
one.
And said, Abhisaid
Sa'ed bin Malik, Bin Sinan al Khudri
who is one of the Muqathirin bil Hadith,
one of the one of the narrators of
Hadith,
that narrates
a large number of a Hadith from the
Ansar radiallahu anhu.
He narrates that the Messenger of Allah Sallallahu
Alaihi Wasallam told the story to his companions.
He said there were there was a amongst
those who came before you,
amongst the Umla's that came before you, such
a man who killed 99 people.
Meaning he literally killed 99 souls and
he he asked about who the most
knowledgeable person
in the land was
And so they took him to a raheb.
What is a raheb? Raheb is like a
monk.
So they took him to a person who
worships Allah a lot.
So
if a person prays a lot and is
really pious, does that mean they have any
knowledge?
No.
There are many people in the Ummah that
maybe you even couldn't recite the Fatiha correctly
if you ask them to.
But they're only of Allah. They're people whose
state with Allah is,
is so high
that,
that that, you know if they were to
ask Dua for something it would come true.
But does that mean that they know the
if they don't know the
no. To say that is not talking bad
about them. It's just a statement of fact.
Imam Malik
said there are certain people
who
uh-uh
they're so righteous
if they were to raise their hands and
pray for rain,
I have no doubt that it would start
to rain
immediately.
But I don't narrate their hadith because they
don't know what they're narrating.
It's what it's understanding what one thing means
and what it doesn't. Knowledge is knowledge. There
may be a person who knows what they're
talking about. They understand the the sharia, the
law inside out or they understand akhida inside
out or they understand hadith inside out. You
may not even be impressed with them. You
may see, oh, this person doesn't even pray
sunnah. This person, hopefully they do, but, you
know, even if you were to see it,
the fact is that, okay, that's one shortcoming,
this is another shortcoming, that's one accomplishment, this
is another accomplishment.
And there are certain things only the people
of knowledge can do for you.
And, so he asked for a person a
person of knowledge and they took him to
who?
To the monk who is a person who
just worships Allah to Allah, but he's not
necessarily the most knowledgeable person in the land.
This is important. Okay? Your favorite
Muslim
Islamic YouTube star.
Right? I agree they probably give a really
good lecture. It probably helps you in your
life. Right? But does that mean that they
know the Sharia? Not necessarily.
Some of
them do. Some of them absolutely don't.
So you have to, you know and that's
not you're not being a hater by saying
that. You know? Everybody has some sort of
qualification in something.
It's like if a a a person needs
surgery,
you're not gonna send them to, you're not
gonna send send them to the dermatologist.
Why? Because that's just not what they do.
The person needs open heart surgery. You're not
gonna send them to a cosmetic surgeon.
The person will say, like, you know, yeah,
the heart stuff, I don't know about, but
I can make their nose really nice. That's
it's different. You're a zub. Stop being a
hater. No. It's just a statement of fact.
There's no hate hatery involved in any of
that. Right? So they made a mistake. They
took him to the wrong guy basically.
They took him they took him to the
wrong guy.
So so he came to that that that
that that monk and
and and said this man wants to meet
you and he killed 99 people and he's
asking is there any way for him to
make toba.
And that person
who obviously a person is worshiping Allah Ta'ala
by day night in isolation
and they're like, they're
in isolation. So certain small things, you know,
that person has been spending the last god
knows how many years trying to purge the
smallest of sins from his from his system.
Big sins don't even occur to him.
And then so you just come up on
him and drop it. This guy just killed
99 people.
And
and and he was overwhelmed.
He said, how is a person ever gonna
deal with that? How is a person ever
gonna repent from that?
It overwhelmed him, the state that he was
in, and he gave he gave an answer
that was not tailored for the questioner, but
for for the one being questioned.
So how is a person ever gonna make
toba from that? That's horrible. I've you know,
a person's been continuously fasting for several years
and and and praying tahajjud every night and
whatever. It's over he can't even grasp that
that frame of mind, how could you kill
99 people?
And so this person when he heard the
answer he,
flew into rage and killed him which is
from his point of view makes sense as
well. Why? Because if there's no way you're
gonna make toba, if you're going to the
hellfire anyway, then what the heck. Right? This
what the heck, it's always from chai pan.
This is I literally, I've stopped for a
lot. You hear that you hear this line
of reasoning from all sorts of people.
When I was in high school
there was a man there's a there was
a there was a classmate of mine.
He obviously wasn't playing with a full deck
of cards. We all knew that, and people
used to tease him and things like that.
He murdered a woman,
and and he raped her after he killed
her.
And literally in the in the
in the whatever, in the court, they gave
him the death sentence. They executed him.
And this is while we were in while
we were in school. He was 17. They
tried him as an adult, and they they
gave him the death penalty.
He literally he literally He he wept when
he was in the courthouse
and said it was so stupid.
I just killed her because people used to
make fun of me and said like, you
know, you don't have
you know, you don't have it in you
to do anything so I thought I'm gonna
get some attention by killing her.
And they asked why did you * her
then? And he says, well, I just thought
what the heck, you know, I already killed
her. Right?
This is the same logic. You might say,
oh, my God. Who this is who is
this guy from out of town, crazy guys
talking about * and murder and things like
that. This is literally the same logic that
enters through our our minds as well.
We just apply it in socially more acceptable
ways than like murder and *. Right? But
like a person does something haram
and they're like, oh what the heck.
Person eats something haram and then the second
time they do it say, oh what the
heck I already did it last time the
damage is done.
Oh, I you know, they they say something
bad. Well, I've been doing it my whole
life what the heck we'll just do it
one more time.
People, you know, steal, lie, cheat, all sorts
of all sorts of things. Literally, the the
line of reasoning is the same line of
reasoning
And the same thing inside of your heart
that allows you to do one thing is
the same thing that that that would allow
a person to do another thing if Allah
Ta'u's protection was lifted from them.
And there are so many sins that we
don't engage in just because Allah's protection is
there to to stop us if it was
lifted from us. Every one of us has
the potentiality inside of ourselves to do all
sorts of horrible type fun and games type
of like,
spectacle level of nonsense.
So this whole, like, what the heck line
of reasoning, you can completely mark my words
it's just from Shaitan.
It's only Shaitan says stuff like that and
it's there's no scenario that's what the heck.
Yomuktiama.
Right? Just like 2 people,
one person did
19 good deeds and another one did 20.
The one who did 20 will be in
a higher maqam,
and that person will see the value of
that one good deed and they'll be thankful
they did it just like that. Right? This
is the so often again very brutally practical.
It's again not about pie in the sky
airy fairy type stuff. It's very practical.
Even the person who committed 19 sins versus
20, the one who committed 19 sins will
say, alhamdulillah, I didn't do the 20th. They'll
see the benefit of not having done that
that last
what the heck, sin that Shaitan is just
getting in a cheap shot on a person
that he's already kicked down.
Uh-uh. So at any rate, Shait,
you know, no one was there to teach,
this guy that class so
he got upset. He's like, what the heck?
He just killed him. And,
that then he completed a 100 100 murders
with this with this monk.
Then after a while he felt bad again
And so he asked who who is the
the most knowledgeable person in the land? And
so this time the people took him to
a person who actually was Alim. The person
actually was a person of knowledge.
And this is the thing about Ilm. Ilm
knowledge is a wonderful thing. Like I said
from before, sometimes the knowledge is overwhelming. A
person says, how am I gonna deal with
all of these things? The knowledge is superior
to just the action.
It lets you put everything into perspective.
It allows you to deal with things and
put everything into perspective. So a person who
has knowledge might worship like the monk worshiped
but it's that worship isn't perspective. It doesn't
overwhelm their their their intellect.
And so this, they take them to a
person of knowledge and they say this person
has killed a 100 people.
Is there any Tawba for him? Is there
any repenting from this for for him? And
the the the alum says to says to,
the says in
response,
he gives a rhetorical question in response, meaning,
of course, he can. And who's who can
stand be between him and Toba? Who is
the what's what obstacle is there? Do you
know of any obstacle between a person in
between repentance?
Meaning there's no obstacle between a person and
repentance.
There never is. There never
is. Not There never is a obstacle between
a person and repentance. A person could literally
be the most, like, horrible person their entire
life do the most horrible things, and they're
like an old and decrepit man. And then
every human being will say, oh, you're gonna
repent now?
The good news is what? People don't accept
a repentance. Allah accepts it. So even if
everybody else ups it's upsets them,
Allah ta'ala will accept it. So why do
you care what other people think?
It's a hadith of Rasoolullah
from Abu Dharr al Ghifari. Abu Dharr was
like like Fuday bin Ayyab in a sense
that he will also was a brigand.
Ghifar were were a clan of brigands,
and he was a tough guy as well.
And,
he used to be very harsh on himself
in terms of his own,
his own
sticking to the the spiritual path that was
tacked out by Rasulullah Sallallahu Alaihi Wasallam. He
literally he literally
accepted the deen at the hands of the
messenger of Allah Sallallahu Alaihi Wasallam.
And as soon as he became he accepted
the deen,
straight went to the Haram and started cursing
the the idols of the and and, lampooning
shirk.
And they literally beat him up until he
they were about to kill him. And Abbas,
who wasn't a Muslim yet, the uncle of
the prophet sallallahu alaihi wa sallam, He came
and told the Quraysh, don't kill him because
he's from a his tribe, they're all brigands.
None of your caravans will make it to
Syria alive if you kill him right now.
And so they
stopped. What does he do when he gets
back to consciousness?
He stood up again and started doing the
same thing. They beat him up again a
second time. This time, even more perilously close
to killing him.
And,
Abbas radiallahu anhu had to plea on his
behalf again even more emphatically for them to
stop and not kill him.
And then when he came to consciousness the
3rd time Rasulullah salallahu alaihi wa sama said,
Sh, boss. Stop. That's enough.
Don't open your mouth again. But but it
shows like how hard Corey is.
Masha Allah. A person admires that this person
is. It has so much love for the
hap that it almost overwhelms him you know.
So,
Rasool Allah sallallahu alaihi wa sallam once he
said
that whoever says
will enter Jannah
And Abu Dharr al Ghifari who himself is
imposing all his harshness on himself in order
to spare himself from sin. He says, what
if he
commits? What if he commits and what if
he steals? Rasulullah SAWS even if he commits
and even if he steals.
Commits and even if he steals, and even
if Abu Dard doesn't like it.
So who cares what other people say?
People who live around many judgmental people. Oftentimes,
the people who are judgmental, they themselves have
their own issues that they haven't worked out
yet. They see the sins of other people
and they they don't see their own sins,
because the person who sees his own sins
will sympathize with another person who is struggling.
Whereas a person who never scrutinized
themselves, they have no sympathy because they think
they're perfect.
So,
the this this he asks, he says that
who's
who who could get between a person and
his and Toba? And the that's another just
way of saying nobody can get between a
person and Toba.
And then he not only does he answer
the question, which is, is there any Toba
for such a person?
He then,
he then, gives good advice.
And he says
he says to this person who murdered
a hundred
people, he says go to so and so
place because
the the people there are,
are righteous
and they worship Allah to Allah. So go
go to that place and worship Allah with
them. This is the only way you're gonna
get out of your your your murderous lifestyle.
And don't ever go back to your people
because the the land you live in, they're
they're they're corrupt people. There's the evil is
overwhelming over there.
And this is good advice,
and it applies to us as well.
I mean, I don't know. Masha'allah Dallas is
is wonderful, but Masha'allah,
Chicago.
Even though there are parts of Chicago that
literally are are like sub third world
and, the weather is horrible
and the diet that people eat over there
is gonna probably give you a heart attack
by the time you're 35.
But there are madares there. There there's a
hafiz on every street corner. There is,
Masha'Allah,
Ulama,
in every place. There's,
you know, 5 Masajid within 10 minutes drive
of of most places where the Muslims live
over there. You know, if you're not if
you're not making it in another place, go
move to a place like that.
You know, if you're not making it, you
know, I mean, sometimes it's so simple as
like even in the university
instead of hanging out at this place, hang
out at the other place.
It's very simple. So it's good advice he
gave. It's really good advice. This is the
whole idea, the whole theory behind the the
the the prophetic concept of hijra
which many of the ambia alai muslim,
had to go through,
if not all of them.
And so he says go to such and
such place. This is a solution for you.
They worship Allah ta'ala over there. Go worship
Allah ta'ala with them and don't go back
to your to your land because your land
is filled with evil.
And so this person, he said I'm gonna
take this advice and so he makes hijrah
for the sake of Allah. Allah. By the
way, we give this advice to a lot
of people.
People are like, oh it's not practical. Like
how practical is it to go to Jahannam?
How practical is it that your children will
leave the deen one day?
How practical is it?
I mean it's a real question, right?
People people, like, for example, I you have
to any doctors here?
That's too bad because I like ragging on
But, you know, like, doctors, for example, the
same doctor, if you're in the city, you'll
get paid maybe a tenth of what you'll
get paid if you're out in the out
in the boondocks. Right?
Your kids but what what are your kids
gonna do? What are you gonna do? You
have, like, a palatial
estate that looks like it's from the set
like, whatever from the set of the Patriot
or something
like that,
but your kids have no good company and,
what are you gonna do with stuff like
that? You know, is money really worth that
much to a person? Right? Think think of
practicality in that
in that sense. And people don't people what
they think of practicality and what they think
of wisdom is very short term. Think of
how much effect this will have
in 10 generations.
Think of what effect this will have not
just in this world, but in the hereafter
as well.
That's also practicality. I'm not saying short term
planning. Okay. For example, if someone said, you
know,
you know, give away all of your money
for the sake of Allah you'll go to
Jannah. Right?
Well, how where are you gonna live tomorrow?
How are you gonna eat tomorrow? That's impractical.
Rasool Allah Sallallahu Wa Salam In fact, on
many occasions stopped people from giving all of
their property as charity just because of that
practicality. That's fine. Nobody is negating that. But
also long term is practicality as well. You
know, there's practical consequences to that as well.
Someone might say, okay, I'm not gonna give
anything because I'm just saving to buy a
house. And then after I buy a house,
I'm gonna buy this, then buy that. And
then at some nondescript point in the future,
I'll be financially secure. And then I'll give
sadaqa at that point. And who knows, you
know, people go through their entire lives and
never make it to that point. Right? So
practicality to the point is that there's a
long term practicality as well. And so,
this,
these advices oftentimes seem really magical when they're
given to somebody else. But when they're given
to us, we're like, that's not practical.
It may not be, but it also may
be. It might be.
And going Jahannam is the most impractical thing
in the world,
and that's something that that that people who
understand that understand that. So at any rate,
this,
individual,
leaves leaves his home
and in the middle of the path
from where he's making Hijra from to where
he's making Hijra to, he dies.
And so what happens is when he dies,
2 sets of angels show up to to
to pick up his his his
his his his.
His spirit.
1 are the angels of mercy and the
other are the angels of of of torment.
So they both they say this is our
guy.
And they argue with each other.
Not as in like I hate you forever
argue but they they have a dispute
that who gets who gets to take,
who gets to take control of the spirit.
And the argument put forth by the angels
of torment
or of mercy
is that he made Toba and he was
going toward
he was he was going toward the path
of righteousness.
And the angels of torment say, he never
did a good deed in his life.
We don't have any deed that we can
point to that shows this guy ever did
anything good in his life.
And both of them had a point.
And so what happens is that they wait
for another angel to settle their dispute,
and that angel comes to them in the
form of a human being.
And
he prescribes a solution or a way to
adjudicate this dispute
objectively.
Which is what?
Which is measure the distance between his home
to this point and measure the distance between
this point and where he's going. Whichever distance
is closer,
we will award
the possession of his spirit
accordingly.
This teaches us a number of lessons. The
first lesson is this is that the spiritual
world
is not magical.
Do you understand what that means? The spiritual
world is a world that has very regular
and predictable causes and effects
And it has a system that it works
by. That system was described by Rasulullah Sallallahu
Alaihi Wasallam.
Rasulullah Sallallahu Alaihi Wasallam and the Quran itself.
They exhort us again and again, don't be
a fool and do the deeds of the
people, the hellfire your whole life.
And then expect at some point you're gonna
be able to magically flip the switch and
and and and go to Jannah and it
all lives happily ever after.
Right? Like everyone anyone watch the the Lord
of the Rings before?
Right? Don't admit that in front of you.
Okay. So the I heard about it. I
read the book. So there's,
yeah, right.
Right?
That's what people criticize. They criticize this. So
whenever there's like the whole thing, the whole
story is like falling apart, all of a
sudden like these giant eagles show up from
nowhere and then save everyone. And you're like,
why didn't they just like use them in
the first place? Right?
What is it? It's like a magical plot
device
that makes absolutely no sense whatsoever,
and it's invoked again and again. Okay? Lord
of the Rings never happened. It's fake.
Star Wars never happened. It's fake.
There are so many people, their entire worldview
and the way they think of the world
around them is based on fake stuff.
Real life doesn't work that way.
Even the spiritual realm, people assume just because
it's not physically tangible that it's somehow magical.
It's not magical.
There's a very predictable set of
there's a very predictable set of rules that
govern it and they're
very well described by
Rasoolullah Sallallahu Alaihi Wasallam. Everybody wants to have
that
story where
everything magically works out at the end. Things
work out in the end oftentimes
and Allah's help comes to people but it's
not magical. Even
there's a method of getting the help of
Allah Ta'ala.
And if you don't follow that method then
don't expect it.
Sometimes somebody else will do a good deed
and you'll benefit from it. That's different,
right? So I'm not saying that if you
don't do everything you're
high and dry or whatever, but even then
someone else had to do that on your
behalf.
There's so many benefits we get. Why? Because
of Rasulullah
Sallallahu Wa Salam's dua for us or because
of our parents' duas for us or because
of duas of our teachers or because of
somebody else's good deeds.
This is why you should take this whole
kind of pull yourself up from the bootstraps,
narrative with a grain of salt because everybody
who's like, yeah, I made myself and whatever,
you didn't make yourself. Somebody else taught you,
somebody else brought you up, you inherited money
from somebody, somebody else built the university you
studied at, somebody else built the roads you
drive your car on.
It's not like your intervention is useless,
but it's not like it's everything either. Right?
None of these things happen magically. So what
happens imagine this. Right?
That the angels, they also have to wait
for another angel that has higher rank and
that angel will then use an objective objective,
criterion by which
they will decide what happens with this person.
Now take in that context the idea that
you and I have the right to call
on Allah to Allah whenever we wish to.
Insan, and specifically from the jinns of Insan,
the believer, the the is
the spoiled brat of Allah Ta'ala's creation.
Why?
Even the angels, they have protocol. They have
what they call chain of command.
Anyone been in the military before?
So in the military, what what is it?
There's a chain of command.
If you have an issue, you can't just
go straight to the general and be like
this is wrong that's wrong. You have to
tell your commanding officer. If your commanding
officer thinks it's an issue, they'll escalate it
to their commanding officer. And if they don't
think it's an issue, it dies right there.
But you and I, for whatever reason, in
the hikmah of Allah ta'ala, we have the
right to go straight to the top.
If that right was universal, don't you think
the angels would have invoked it?
It's not universal.
In fact, even amongst human beings, the ummas
that came before us, there are from them
there are from them the people that didn't
have the they weren't given the right to
even take the name of Allah Ta'ala.
Imagine that. Do you have the in your
homes, do do you have the right to
call your father by his first name?
No.
Most people in their families, if they did
that to their father,
they would probably
something would happen that may not be lawful
in like every
state county or or or,
city regulations.
You get smacked. And culturally, I can say
you probably deserve it.
You don't even have the right to call
your own father by his by his first
name. Why is it that we have the
right to take the name of Allah ta'ala?
This is a blessing. You go ask go
ask an orthodox rabbi.
You ever seen like when orthodox Jews write
stuff? They don't even write the word god.
They write g and they write a a
dash in the middle and they write d.
Why? Because they they consider it this a
sacrilege that a person should talk about Allah
to Allah casually. He said, thou shall not
take the Lord's name in vain.
So so literally the scribes, when they used
to write the Torah,
they used to have to make every time
they wrote the the the sacred name.
And then in the same page, maybe the
the the the sacred name would come.
The the
the the the the divine name would come
several times.
So they would go
make hustle and come back several times just
to write that one page or that one
part of the scroll,
in which the Torah was written.
The holy name was only taken once a
year
on a high holy day within the within
the
by
the high priest
and when giving a certain sacrifice. And if
the sacrifice was accepted
he would make it out alive.
And if it wasn't given properly and the
name wasn't said properly,
and it wasn't The sacrifice wasn't presented with
the due reverence, it would kill him.
But the ummah of the prophet sallallahu alaihi
wa sallam, not only gave us the gave
us the privilege of taking his sacred name
rather we were we were told the more
you take the name of Allah Ta'ala the
more he will love you.
This is a great honor.
You make toba straight to Allah Subhanahu Wa
Ta'ala. You don't have to deal with the
district,
court judge and then the appeals court and
then the supreme court and all of this
other stuff. You don't have to worry if
Neil Gorsuch got appointed or who the next
appointee is gonna you don't have to worry
about any of these things. Allah
says that you're you're the ummah Muhammad sallallahu
alaihi wa sallam. I'll take care of you.
Whatever you need, ask me directly. I'll take
care of you.
This is a great this is a great
honor,
for the people of Iman if they only
knew.
So you see here the angels, what are
they doing? They don't they they're they're not
their lot in life is that that they
don't have that position. They ask now they
have to wait for the other angel to
adjudicate their their,
their dis their, dispute and so he adjudicates
it for them.
And he says measure,
measure which side is he closer to. And
so they measured and they found that he
was closer to the place he was going
to.
And so the angels of mercy took him.
But that's not the whole story.
There's another layer of the story. Right? So
the first layer is what? Is the one
that that that interfaces with us most closely
which is make toba and will accept the
toba from you. Now we talked about this
thing earlier which is is that like for
example you may make Tawba from a sin
and like you know you stole from someone
you have no idea how to pay them
back.
You said you back
back bit somebody and they're dead now.
They're gone.
Or, you know, if you tell them about
it they're gonna freak out even more and
it's gonna cause 10 other life problems to
happen for, you know, that are gonna make
you sin even more than the the original,
problem that you you created in the first
place or these kind of complicated situations.
Now this rest of this, this is for
those people to to realize something,
which is what it says that,
that the person
when they were when they measured, they found
that they're only a hand's breath
closer to the the place that he was
going to than the place that he left.
And in another narration,
Allah Ta'ala
literally said to the earth
that,
that that stretch out far
from the side that he was leaving and
come closer from the side that he was
going to. Meaning that he actually wasn't even
a hand's breath closer to the place he
was going to.
This is Allah Ta'ala's
direct intervention in this matter.
And in another narration,
literally that hand's breath was what?
Just that his his his his chest was
turned over to that side. That's all it
was.
It wasn't even like absolute hands breath. It
was like a relative hands breath. Meaning his
body was
just just tilted on that side. It was
barely he made it, which means what?
Like we were saying, this is Allah direct
intervention.
If a person if a person
finds themself in the situation where they sincerely
try to try to repay the hack of
of of everybody and they just still
are in this ambiguous, like, place where they're,
like, you know, trying as hard as they
can for their whole life and they just
die not being able to fulfill it.
The intervention of Allah Ta'ala cures every every
problem.
Allah Ta'ala created that person.
Allah Ta'ala, if he loves you,
he will
bring that person,
and keep giving him more and more and
more and more and more until he's happy
and and will agree to forgive you.
This is his his ability as well.
This is why
the supreme over all other hukuk always remember
that.
Not as a convenient way to
downplay you having to fulfill other people's obligations
but as a inside of your heart.
So that you always have hope and you
never give up hope from anything.
Oftentimes, there are certain people who repent and
they feel bad about a sin.
The repentance
propels them to Allah Ta'ala's wilayah, to Allah
Ta'ala's friendship and to sainthood.
And that person, everybody will bulk. It's a
hadith of Rasool Allah Sallallahu Alaihi Wa Salam
that Allah Ta'ala laughs when he sees,
the and the both of them are in
Jannah. The the the the killer and the
one who is killed. Why? Because one person
may kill another person in.
Right? One person may kill another person as
an act of aggression and oppression.
And,
that person who was killed, there's a hadith
of the prophet
that for this ummah
being murdered is an expiation for your sins.
There's a there's a hikmah in everything.
So so how come the people of the
ummah are getting killed? We're doesn't
Allah love us or does he is he
not there or what's going on? The people,
it's not something you're supposed to want
or like
but when it happens
there's a hikmah in that as well. That
a person if they get killed
the fact that they had to go through
that, it's an expiation for all of their
sins. There's a wisdom in everything. There's a
benefit in everything.
And
so,
The person who's killed is in Jannah.
Why is the killer in Jannah? Because that
person obviously survives, then they live a whole
life,
and then they repent.
If that person was a kafir, they become
Muslim. How many people fought the Sahaba radiAllahu
on whom tooth and nail in the most
ridiculous of circumstances?
Someone from their tribe considered claims he's a
nabiya also and so they're like, oh, well,
I don't know about any of these guys
but, like, this guy's from my tribe so
we'll fight fight side with him. And they
killed the the most dear Sahaba of Rasool
Allah Sallallahu Alaihi Wasallam in battle.
And then afterward,
you know after they're defeated in battle and
brought to Madinah Manohar in chains
and they they they, like look around and
they're like, oh shoot. These guys are like
these guys are not joking. They're really sincere
and it makes a lot more sense than
what our, you know, Joker or fake prophet
was teaching us and like,
oh, man.
We we really screwed up. Right? Those people
become Muslims. The the for to have the
entire conquest of Syria, Iraq,
Khorasan, all of these places, Egypt. It's all
done by this very sincere work and sacrifices
of those people. Some of those people fought
Islam tooth and nail, Abu Sufyan and and
and Suhail bin Amr and all of these
people
and they some of them with their own
hands, they killed the most beloved and precious
of people to Rasulullah Sallallahu Alaihi Wa Salam.
But then they accepted Islam, they made good
on it. Or maybe a person was a
Muslim already but because of their committing that
sin, they later on make such a tawba
that they they keep raising higher and higher
in rank that yomuqiyama, the person who was
killed. When they see how like good of
a person this person became, they're like how
could I hold anything against you? You know
that Allah loves you, how am I going
to now ask him to punish you?
So that's
sometimes your tawba propels you in that direction
and that happens as well.
If you're just gonna be a joker and
be like, Oh well, you know what can
I do now? And this and that. Okay.
Fine. Then you should be afraid of yawmuktiya
what's gonna happen. If you're genuinely trying your
best to make things right,
sometimes sometimes
that itself becomes
a great impetus for your righteousness.
Sometimes that person who who,
was stinted by you or harmed by you,
you're becoming this person because of your sorrow
and your regret
and your repentance,
is a means for them to achieve a
rank they couldn't have achieved if they were
to do their own good deeds.
Obviously, these are things to think about after
the fact. While you're doing it, don't be
like, oh, well, I'm gonna
and then I'll do good and then this
guy will they'll thank for me for it
later but or whatever.
That's not the that's not that's that's not
a a good sign. If a person is
thinking that way, it's a sign they're on
on the wrong path.
But,
but these things, they all there's a way
that they all work out,
And the the difference between the people who
they work out for and the ones that
they don't work out for has to do
with your sincerity.
And if you're sincere with Allah to Allah,
he'll he'll pull strings and make things happen
for you.
He'll pull strings and make things happen for
you.
So with that what time did we wanna
break for
Zoharan for lunch?
Where is Yacine?
115. Okay. Are there maybe I'll take 1
or 2 questions Insha'Allah and then we'll go
to the next chapter,
if there are questions.
Yeah. By the way, don't ask fit questions
in this meds list. I'm not saying that
don't ask fit questions, but there's another
place for that. You know? Because some people
go, Sheikh, can you know, can I take
a mortgage and this McDonald's halal and all
that stuff?
You know, there's a majlis for that. This
is not it.
Yeah.
Go
ahead.
Yeah.
So that's that's the idea. The idea is
like like,
like was mentioned in this last track,
Allah Ta'ala hooked them up. All of those
people, basically, he's going to
give them until they forgive that person.
You understand what I'm saying?
A person will be asked if you wanna
forgive someone or not.
Yeah. Okay? Say no I don't wanna forgive
them. Allata asks, okay, what if I give
you the rank of a nabi
in Jannah? Will you be happy?
Oh.
Allah can give give people so much
give so much this is this is the
this is the meaning of the ayah of
what
which is according to many of the in
the second
the second revelation after
Iqra. That one day your lord will give
you so much you'll be pleased. You'll forget
all of the difficulties you went through and
you'll be like, yeah. It was worth it.
That's that's that's what it is. And so
a person shouldn't bank on that. If you
feel like you deserve that then you definitely
don't deserve it.
A person shouldn't do their deeds in such
a way that they bank on that bailing
them out.
But,
that that doesn't negate the fact that there
are certain people that Allah ta'ala, his love
for them is such that even if there's
something left behind
that that that when people see what that
person's is
nobody's gonna have the heart to bear a
grudge against them.
Yeah.
So when a person is
when
yeah. That's that's true. I guess what they
meant is that he didn't do, like, outwardly
didn't do any good deed. Yeah.
Like, he even the Hijra wasn't complete yet
that he was going on. Yeah. Go ahead.
For that specific DDA.
Yeah.
Go ahead.
No. The more proper way is to mention
each sin itself,
Because the idea is this is that and
so a person should hope, you know, that
the sins they're unaware of,
that if their heart is sincere, that if
I'd known that was a sin, I would
have repented for that. That that should be
enough.
But the idea is that,
you should feel regret for you should feel
regret for your sins. And the more intense
the regret is,
the more
the more intense the regret is, the more
likely the is
being accepted and the the the the the
stronger the sign is that that toba is
being accepted.
Go ahead.
Maybe
go ahead.
The idea the idea this is this is,
I guess, something from from Akida, but the
simple the simple idea
oh, this is why I
came
to
Dallas.
So the idea is that,
the
crossing of the Sirat is a reflection of
how you lived in this life.
So the people who were very careful not
to, arrogate any Haqq of
and not to,
miss any opportunity
to please Allah
those people will cross like lightning. The people
who are doing the bare minimum will cross
minimally.
So it's a reflection. The the way you
die is a reflection of Okay. You're too
cute. That's like making a distraction in the
plasma. I'm sorry, kid.
Oh, no.
Oh, no.
Oh, no. Oh, no. I'm sorry. I'm sorry.
It's okay. It's okay. I'm sorry. I'm
sorry. It's okay. Look. I'm sorry. It's okay.
Oh, no. Oh, it's okay.
Okay. Now she wants to go to the
car, but now she's like, what did the
Milanesa do? Oh, I'm sorry.
I'm sorry.
Oh, see? I stopped for a while.
So the the idea is that that the
way you die is a reflection of the
way you lived,
and the time that you have in the
grave is a reflection of
how you died,
and the way you're resurrected is a reflection
of how you were in the grave,
and the way you're gathered and brought to
the the place of judgment is a reflection
of how you were in the grave
when resurrected.
And the way you're judged is a reflection
of how you
how you were gathered,
at the time of resurrection. The way you
cross the siraat is a reflection of how
you were judged. And your Maqam in Jannah
is a reflection of
of, of,
of how you cross the Sirat. And,
no
no good deed will go unrewarded.
It's a hadith of Rasulullah Sallallahu Alaihi Wasallam
that
that,
there were 2,
you know, you
if you'll be familiar from the Sira
that there is a
after the Hijrah, Rassoulullah Sallallahu Alaihi Wasallam took
the Muhajrin and the Ansar
and paired them off as brothers.
And so
one one
Mohajer would be taken in by, one of
the Ansar and,
they basically got each other up on their
feet and, you know, helped each other out
until financially they're able to, you know, stand
on their own 2 feet essentially.
So 2 brothers, 1 from the from Muhajid
and 1 from the Ansar. Both of them
were
wounded in the same battle
and they were both shahidsfi sabiillallaha.
One of them he died on the battlefield
and the other was mortally wounded and he
died a day later.
And so the Sahaba when
they brought the second when they brought the
second
uh-uh janaza
or the second the the second shahid for
for for his Janaza, I should say.
Because the person who dies on the battlefield,
that person has no Janaza.
They said to Rasulullah,
look now they're brothers in this world and
now they join each other in the hereafter.
And Rasulullah Sallallahu Alaihi Wasallam said no that's
wrong.
Said what do you think the extra day
of salat
and the extra day of vicker
and the extra day of good deeds
that that he did. Do you think those
are, just going to evaporate
rather the
of this one is that much higher than
the
of the one who left from
before. And I think a lot of Muslims
have this kind of, idea like
I'm wait I'm waiting for, you know, like,
the the the first exit, you know, from
the highway express lane,
to go to Jannah,
and that's, like, considered piety.
And obviously, the the love of sacrifice for
the sake of Allah ta'ala
and being resigned to accept Allah's fate when
it's time to leave and not kick and
scream say I wanted to live for longer
or whatever. That's something I think everybody
intuitively is part of piety. But sometimes we
forget, especially on the heels of learning the
first lesson, we forget the second one that,
you know,
living for the sake of Allah ta'ala also
is piety and there's a benefit in it
as well.
And that a person, you know, if someone
were to say to you, for example, people
get, like, you know, they get these,
diagnoses
that are, like, heartbreaking.
You know, you have a terminal illness. You're
going to die within 4 years of cancer.
You're like, oh, man. It's like I just
like, why didn't I just die yesterday? You
know? Or you, you know, you're gonna get
some sort of crippling debilitating disease,
which you're is gonna cause you to live
out of the whole natural life, but you'll
be completely paralyzed.
And they're like, oh, man. What's the point
of that? This horrible. But there's a point
to it though. I mean, it may it
may not be fun.
I pray everybody Allah to Allah,
give us Afiya that we never have to
go through that. But if you wrote it
for us, there's a wisdom in it as
well.
And it's really easy to say when you're
not not going through it.
But except for, you know, we've seen people
who went through it and you see the
signs of, Allah's,
love and sainthood on them as well.
And, so we ask Allah to protect us
from that, but, if if if if we
get it, it's not like it's there's no
benefit to it at all,
You know? Okay. Questions? Any other questions?
Go ahead. Last question then.
So the question of how do you know
your repentance is being accepted.
Repentance of a when they accept
Islam. And that repentance will obviate all sin
although it doesn't obviate
debts.
The rest of the repentance is accepted.
You only know if it's accepted on the
day of judgment but the sign of its
acceptance that should give you some peace in
your heart is true regret.
If you truly regret that sin,
uh-uh then then you should hope inshallah that
the repentance is accepted.
You'll find out for sure for sure, Yom
Kriyama,
but it's a really good sign
that you really feel bad about it. Some
people have like sins like, oh, man, back
in Jahiliya, I used to blah blah blah
and the other thing the other thing and
it's like they're boasting about it. You kind
of get the feeling that like they may
not, you know, really actually feel bad about
it. They actually take it as a badge
of honor or pride. That's not a good
sign.
The day you feel so bad about it
that you're ashamed that people should know,
that day then then then it's it's a
sign hopefully that it was.
It was, it was,
accepted. And after that happens,
then you don't have to like be a
masochist about it and like completely destroy yourself
again and again day after day. That's the
time that you can move on.
If you find out later on that you
have a nostalgia for your sin, then you
have to go through the whole thing again.
But, once you really feel bad about it,
that's the time then it's not productive to,
like,
spiral yourself into, like, such a depression that,
like,
that that, like, you can't move on and
it, like, actually impedes your, your your progress.
But, and when I say depression, I mean,
like, lexically, clinically depression is another thing. If
that's the case, then a person should get,
like,
get professional help. But, so I'm not talking
I'm not making clinical diagnosis, but just in
for for for people who are, like,
psychologically,
you know, within normal
normal range of functioning. You're not supposed to
keep dragging yourself down. Once you've actually felt
bad about it, then you should move on.
Remembering
your sins in as much as it helps
you to avoid them is good.
In as much as it
it cripples you from, like, doing anything else
with your life and, like, destroys your will
to, like, become a better person
or, whatever.
In that sense, it's better not to not
to remember your sins.
We'll take from the sisters because they don't
have as much access. Go ahead.
No. That's a good question. So first first
of all, I wanna say something. Just because
the Christians believe something doesn't mean it's wrong.
There are a lot of things that they
believe that we agree with. Right?
So
this is like a small lesson in Atida,
okay? This is your daughter right? Yeah. So
she learned it also if you don't understand
the first time she'll explain it to you
again. Okay?
But remember a couple of things. Okay?
The hellfire is a manifestation of God's justice.
You should write it down if you're taking
notes. Okay? I'll explain it again but it's
a very simple guide.
The hellfire is a manifestation of God's justice.
Jannah is a manifestation of God's grace, his
mercy, his
fadul. The word grace is fadul.
The eternity of both is based on intention
and the the ranks in both are based
on deeds.
So did we say we said that the
hellfire is a manifestation of God's justice?
And jannah
is a manifestation of god's grace, his fable.
And the,
eternity of both is based on intention
and the ranks in both are based on
deeds.
Okay?
Meaning, nobody enters hellfire except for because Allah
ta'ala
is just.
The idea is every single person if Allah
Ta'ala were to were to scrutinize
all of their deeds they would go to
the fire.
The idea that some people go to Jannah
is only because of Allah's Fabbal and His
mercy.
In that sense his grace.
In that sense
it does
resemble something like what Christians say, except for
what?
Two things, one is they say I have
it in the bag.
We say Allah knows best.
He has to accept it. You're saying it
doesn't make it true, his accepting it makes
it
true. There's a difference there because you're assuming
you have the right, you're the one controlling
what's going on. He's the one that we
we do our best and if he accepts
it, he accepts it. If he doesn't, he
doesn't. And this is something Christians say, oh
look your religion is horrible because you live
in depression all the time, because you don't
know if you're guaranteed salvation. Where as Christianity
can tell you you're guaranteed salvation.
So the idea is like okay look just
cause they say it doesn't mean it's true.
First of all, second of all, even for
them,
do people accept Christianity and then leave it
all the time?
So even then you don't know if it's
accepted or not.
So it's not it's not even true,
in this world much less than the hereafter,
right?
The idea is that that that Jannah is
for the people who Allah His grace He
forgives them. It's for those people only.
Why do you go forever?
The idea is Allah gives you enough life
that if you were to keep the person
who when they die on the deen,
they show Allah to Allah that I lived
long enough and I still held fast to
And if Allah gave that person life forever,
that person would have stayed with
If the person dies on Kufr, on disbelief,
that person Allah gave them enough life to
show that that person no matter what happened
up, down, high, low, happy, sad, everything, they
still clung fast to kufr.
And they showed
Allah to Allah by living their life. If
Allah gave them a life for a 1000000
years they would have been a kafir for
a 1000000 years.
Right? And the the the deeds are are
indispensable
where? When it shows your maqam, your station.
So not everyone is equal in Jannah and
not everyone is equal in the hellfire.
So
you know,
a person who for example
was a but was otherwise generally a nice
person.
Their station is not gonna be the same
as like Stalin or Hitler who killed like
whatever 6,000,000 people, 10,000,000 people.
Just like that in Jannah,
you're you're,
you know, if a person is like Masha,
barely ice skating by doing the bare minimum,
that person is not going to be equal
like with the person who sacrificed so much
for the sake of Allah ta'ala and spent
their life helping people and things like that.
Right? So the deeds, the Christians they say
the deeds are irrelevant.
So if the deeds are irrelevant, why would
you do anything?
Islam says no. Allah will forgive you and
from his fadlu, from his grace he'll enter
you into jannah, but that's when you'll see
the benefit of the deeds.
Okay. InshaAllah. So we
we come to the the second lesson,
which has to do with Taqwa.
Allah commands that you worship Allah as if
you see him.
And if you do if you can't see
him, at least know that he sees you.
Ulaan Mosai,
says in his book,
Oh you believe fear Allah as is his
right that he be feared.
So Allah says in his book,
surah to Ali Imran.
All you who believe
fear Allah as this is right that he
be feared.
So taqwa is what? It's to fear
Allah
Now in the age of like
hyper positivity,
people like say, don't say fear God because
that's like people don't like that. I said,
okay,
that's cool but like
you should fear God because you're gonna go
to jahannam if you don't. So if the
fear leads to a positive outcome,
then it's positive, it's not negative.
You can translate it other ways. Some people
translate it as being God conscious,
but like
the language also bears certain connotations. Like, I
don't know maybe I'm off base, but to
me personally, if you say like God consciousness,
it makes me feel like, oh, like
the Deepak Chopra spirituality, like, oh, yeah. I'm
conscious of God and stuff. Like,
no. Like,
that's cool. You should Okay. Wonderful. You're like
reflect over God's creation and have these higher
states of reality. You're never gonna get there
until you have the visceral
understanding that I better not do this otherwise
Allah will punish me.
Wikaya
which is the It shares the root the
the the same root as taqwa.
Is like armor or shield
or clothing that protects a person from the
weather or the elements.
So you can translate it however you want
to based on the audience that's going to
hear it but the idea is taqwa is
what that you should you should fear Allah
subhanahu wa ta'ala. You should know that he's
always there watching and know that that that
just like he has he he rewards the
ones he loves, that his punishment is not
far from from the people of of and
the people of
of of, transgression.
So Allah says, oh, you believe you're Allah
as is as is his right to be
feared.
So is his right great or small?
It's overwhelming.
So this is one of the many
and virtues of the Sahaba Radhi Allah Ta'ala
Anhu that
they heard the Ayat of the Quran
and they didn't the Ayat didn't fall on
deaf ears.
So they thought about it and they said
this is impossible. How are we going to
fulfill his right?
And so they panicked.
And this was the occasion of a
a
consequential
revelation,
which is what which is.
Fear
Fear Allah as much as you're able to.
Because your abilities and what his right are,
they're they're not even close to one another.
Now
still this is a great commandment. Fear Allah
ta'ala as much as you're able to because
a lot of people are not even doing
that.
In fact, nobody's doing that even.
But it's a goalpost that's much closer than
than than the impossibly faraway goalpost that has
to do with his his rights. It's okay.
Find the the part between that. Off the
bat, it's forgiven.
Then afterward,
the next,
to you mean, Tanazol, the next,
like, bargain downward
is what is
That Allah doesn't,
won't ask from a soul more than what
what what it can bear.
So even though you should be on maximum
taqwa mode 24 hours a day,
Even that if it's not possible, Allah to
Allah
maximally will ask you what you're what you're
able to do, which is still a lot
which is still a lot, but now we're
in the range of what's doable versus in
the range of of what's what's completely impossible
and overwhelming.
But it's still a lot.
It's not a small amount. Right? When the
Rasul Sallallahu Alaihi Wa Salam said that Ihsan
which is part of the deen is to
worship Allah as if you see him and
and if you don't to know that he
sees you.
He wouldn't say that
if if we're not gonna be asked about
it and we wouldn't be asked about it
if it weren't possible.
And someone's like, well, that's so far away
from what I do because,
you know, in Darsh, it's all gravy. But,
you know, when no one's watching, I watch
YouTube videos for, like, 6 hours at a
time and I laugh my head off or
I'm so entertained that I forget about all
of the stuff that's being talked about in
Darce and more. And,
those are the good people, the other, you
know, people who are a step worse than
that in polite company we can't even mention.
Right? What are we supposed to do now?
Look.
The idea that you you you and me
are not on the game doesn't mean a,
that it's not possible and b, that there
are other people that are not doing it.
One of the reasons I believe so sincerely
in this method and system as being practical
is I've seen people like this before.
I've seen there are people who literally recite
Quran in their sleep. There are literally I've
seen people, there are people who make zikr
in their sleep.
I know forget. I mean, that's like on
top of like one thing is okay. They're
making zikr in their sleep, but they're like
running a liquor store during the daytime. No.
People are righteous while they're waking and while
they're sleeping.
There are people that,
literally doesn't sin doesn't even occur to them.
We think we're pious
people. Why? Because we're, you know, we see
something haram and we're like, stop for that.
Don't don't do that. There are people who
protected themselves even from seeing the Haram in
the first place for so many years of
their life that they they forget what it
feels like.
And that's the beauty of the civilization of
Islam
is that that it produced people like that.
And that's one thing one reason I think
the Western mind has such a hard time,
hard time dealing with Islam because they're like,
yeah, right.
But those people do exist. If you travel,
you'll find them. They're not in the mall
or anything like that.
I don't know. They might be, but they're
probably not.
And, I definitely don't claim to be someone
like that.
I grew up playing, video games and watching
TV, unfortunately.
And, you know, but I think one difference
between me and other people is that
there's some people who,
for some reason, have this very, like, marketing
friendly idea of, like, oh, you gotta, like,
bring yourself down to other people's level.
First of all, I was not at any
level higher than anyone in the first place.
But
a person who's behind,
if they're honest with themselves, they realize they're
not gonna catch up by
indulging and being behind. Those people sometimes are
the most in need
of being reminded how much they have to
speed up in order to in order to
make it.
That's very practical. That's very real.
That's not harshness.
That's not
judgment being judgmental.
It's not any of that. What is it?
It's it's a necessity that all of us
have that the the, you know, we've already
we're like the tortoise in the hare. We've
already spent so much time taking a break.
There's very little time left, and there's still
a lot of race left in front of
us. We gotta get going.
That's the only point of view I'm saying
it from. And I've seen those people. I've
seen those people. You know, one of my,
it was almost ridiculous.
And I know several people I've met several
people like this, and they're
the thing is we don't set up a
culture for these things in America. That's why
we don't have it.
If we set up a culture,
for these things in America where people would
rather, you know, where if you tell them
something like, oh, so and so went in
to the Masjid made
didn't talk to anyone for 10 days. All
they did was read Quran, make dua, pray
salat, and sleep. That's all they did.
People are like, oh, that's impractical. Oh, the
youth are gonna hate it. Oh, this and
that. Instead of all of those things, which
may even actually be true in some sense.
Instead, if we had like a culture of
like, wow, that sounds amazing.
Even if the other things are true,
this is the first thought and then you
think about everything else afterward,
right? Then you'll see these people if, you
know, if the Dean captures your imagination and
your attention, Right? Like if I was like,
you know, I know a guy
who,
you know, he set up a business
and it pulls in like $10,000,000
every month. And,
he owns like 7 Teslas. One was custom
designed and it can actually fly in the
air. Like, wow, that's really interesting. It captures
your imagination. You know what I mean?
If the idea of
I know somebody
who memorized the Quran in such a way
that they recite the entire Quran, you know,
from Fajr before they make every day and
they,
you know, do this and that and they
whatever never, you know, sinned in this much
time or whatever. I guess sin you can't
tell but like they, you know, that person
never ate anything haram or never missed their
congregational prayer in the masjid, you know, for
like 30
years. Those things used to capture the imaginations
of Muslims.
People would be like, that's awesome.
Rather than like, no, brother. You know, Masjid
is
very far from my community.
And
you are not practical.
And, you know, those people, if they met
Imam Bukhari, there was a, brother Bukhari, your
book is too long.
And they must say, now, Omar, brother, Omar,
you know, you need to calm down a
little bit. Just too much.
You know
it. But youth will stop coming to Masjid.
Well, guess what? There are more youth that
came to the Masjid back in those days.
Right? And I understand there are practicalities. It's
all it's all good. I'm not, again, I'm
not saying that we don't live in this
world and we don't deal with what's going
on around us.
That's all good. That's all part of the
sunnah as well. Right? But that's not the
first thing that should come to your mind.
The first thing that should come to your
mind is like, that's amazing.
That's a goal. That's what we wanna do.
Right?
And so when we have that culture,
then naturally we're gonna start producing people like
that.
And if our idea of success is like,
you know,
I don't know.
You got a Muslim president elected. Well, we
had one. Right? And he didn't really do
much for Islam, did he?
That was a joke.
It was a joke but the thing is
like okay,
Mubarath. Right? We were talking a little bit
about this. Right?
What does it mean to be Jewish in
America?
No longer you don't have to believe in
God, you don't have to eat Kosher, you
could be having a ham sandwich at lunch
and bacon at breakfast and like pork chops
at dinner.
You don't have to believe in God. You
don't have to have cracked open the Torah
before.
Nothing but okay. Yeah. My whatever grandparents like,
came after the holocaust from Poland, you know,
and they made a life in America. So
I'm Jewish. Right? From that point of view,
he was he was he was the 1st
Muslim president.
You have to understand, we think about things
like from the point of view of the
Deen because we're Muslims. Right? A Kafir looks
at everything like from the point of Kufr
was. So when they talk about him being,
oh there's a Muslim in the White House.
The dude's middle name is Hussein. Right?
And his father was his father was
a practicing Muslim to some point and then
he became an atheist, but his grandfather was
a Muslim.
From that point of view what makes a
Jew a Jew amongst Jews is what made
him a Muslim to them.
If your goal is becoming that's the benchmark
of the success of Islam in America by
secular standards we already achieved it.
If that's what captures your imagination, we achieved
it. Was it was it did you did
you have fun? Was it as amazing as
it sounds?
Oh, yeah. I I I my my assessment
is that. My assessment, if you tell somebody
about, like,
there's so and so who made, you know,
so much liquor that, like,
they they literally, felt the the the the
sacred presence of Allah ta'ala, you know, in
all of their states of affairs are overwhelmed
into the point that they were not able
to disobey them. They're like, what's that all
about? That's not something that the first the
first thing, if you talk about that in
public, you believe that's not that's not practical.
That's that's not contextual. That's not,
you know, that's not the paradigm. That's not
the ethos. That's not the zeitgeist. The whatever
weird
5 or 6, like, vocabulary words people throw
out in order to make themselves, you know,
sound smart. And everyone's like, oh, you know,
to the point where one day we're gonna
have a a a Jummahutba where someone will
get up and say, you know, like, Internet,
Twitter, Facebook, iPhone, I'm my bad. And,
oh, this guy knows what's going on.
The deen of Allah Ta'ala is the last
line. Remember this? The last the last point
from from the from the that the deen
of Allah ta'ala in the earth and in
the heavens is one deen.
It doesn't change with time and it doesn't
change with place.
So that should be the first thing that
captures people's attention and their imagination and their
hearts. And if it does, we'll
then find creative ways to work with the
situation that we're in because it's not gonna
be the same in any time and any
any place. Right? We'll work with the situation
we're in. We'll find a way to make
it happen.
But,
you know,
that that that whole idea, right, of the
taqwa of Allah ta'ala that you should worship
Allah as if you see him. It's such
an overwhelming thing really if it's not if
a person it doesn't even enter their heart
that, like,
that would be, like, more amazing to me
than, like, love or money if I were
to be able to make it to that
maqam. That would be more amazing to me
than, like, becoming a doctor or to, like,
becoming president or any of that stuff.
Then it will happen.
But if if it then it might happen,
I should say.
But if if you if we can't even
muster that much, which was at some point
or another considered the basic modicum of iman,
at least to like think that that's amazing
and awesome and like would be the greatest
thing in the world. If we can't muster
that much, you think it's just gonna happen
on the side?
These things don't happen like that.
Go ahead.
I have a question you were talking about.
If it's not directly related, I might punt
it a little bit down the road, but
yeah.
Don't put your feet on the book.
Yeah. I understand like how are you saying
that one is
that the necessity that So for the for
the purposes of this class, which is like
the So of 98, remedial to So of,
we're just A person should just worry about
themself.
The rest of that stuff is maybe it's
it's a valid question and it's an important
question,
but it's the the locus of it is
outside of our subject matter
and it's a little bit more advanced because
the whole the prophetic methodology is what?
That
first you work on yourself, then you work
on the immediate people around you, then you
worry about the general public. I mean, you
worry about everyone at the same time, but
the the the focus of your energies, the
primary focus of your energies follows that tarteb.
So it may take us a little bit
out of whatever. Maybe in the breaks or
whatever we can talk about it.
Allah says in his book,
oh, you believe fear Allah
and speak a true word. When you speak,
speak speak the truth.
And the, you know, the the virtues of
speaking the truth we'll talk about later on.
We, live in, you know, we we,
live in a age where people like to
say stupid things like post truth
and alt alt facts
and and and, fake news and this and
that.
These are all just different ways of saying
lying.
And everybody has a way they describe things
and and and often times those ways of
describing things can be rooted in various levels
of reality
or self delusion.
And one of the points of the self
is to cut through all of the nonsense
and get to get to what the stark
truth is.
That's why the Sufis
were people always that,
were socially awkward
because they brought up truths that were inconvenient.
This is why one of the reasons that
Muslim philosophers admired Socrates.
Some of them even said maybe he was
on the hakkunos maybe because there were certain
characters that characteristics he was that were attributed
to him.
That that people saw the the
the Hikma and the wisdom of revelation in
it.
Which a person can benefit from the wisdom
of revelation without being Muslim. Muslim. So I'm
not saying that Socrates was on the deen
or whatever, but this is one thing Muslims
admired about him. That he spoke the Haqq
to so many different people even though it
was so awkward. All, you know,
he He used to say the truth to
people to the point where the the the
people of Athens says this guy has to
die. They passed a death sentence on him.
For he didn't commit any crime, but he
would just say so much truth to people
that it would
just overwhelm them. And,
yes, this is definitely true that saying the
truth all the time is not a good
thing.
What are you talking about, Sheikh? So not
every true thing you have to say all
the time.
Anyone who believes that they have to speak
every true thing all the time,
good luck in a marriage.
It's never it's not gonna work.
So there are times that certain things it's
better not to say them because it's gonna
cause
more
difficulty than it is benefit.
But and this is not again not a
license to lie to your spouse. The hadith
about the, the permission to lie to your
spouse is like for stuff like, oh you're
the most beautiful woman in the world. Even
though maybe there might be a woman more
beautiful than your wife from an objective standard.
Right? It's not like, oh, where were you
last night? Oh, I was at work when
you're actually at a bar. That's still haram
you're gonna get a sin for that. That's
not what it's meant. But okay, the point
is this is this. Right?
Just so happens if your wife isn't the
most beautiful woman in the world or your
husband isn't the most wonderful husband in the
world.
Bringing it up and saying it explicitly is
there's no benefit in it and it's not
it's not a good thing. So there's some
things that may be true you don't wanna
say all the time. But that's in the
context of the law.
In the context of Teshuof,
all these things are seamless seamlessly integrated with
one another. The default state in the heart
is that you should love the you should
love the truth
more than you love falsehood.
And if the law dictates that you not
say it at a certain time you have
to restrain yourself.
And that's how these things fit together.
How does that fit with Taqwa?
The reason the reason that that
you love the truth is what?
Is because Allah
his attribute is Al Haqq. He is literally
he is the ultimate reality.
And if you speak a falsehood,
if you speak a falsehood, you know, it's
he doesn't like it. It's gonna look bad.
It's gonna completely be called out in front
of everybody.
And the the the the truthfulness of Rasulullah
is legendary. He never lied to anyone.
Even when he deceived people, he was deceived
them in a way that wasn't technically wrong.
That,
that,
you know, he he
was
out in the path of Allah Ta'ala
and going for reconnaissance. He met some Bedouins
and was trying to find out some information.
The enemy, the Bedouin asked, who are you,
where are you from? He said, we're we're
from water.
He said in a way that made him
sound like he was from a certain tribe,
but he used the word why because everybody
was created from water. In fact, one of
the one of the names of the Arabs
is the
that we are the children of the the
the water that comes from the sky because
it's it's a, you know, acknowledging the namah
of Allah ta'ala that if it didn't rain,
all of us would have died. We have
no plan b,
to survive other than him.
And so,
you know, he he he was he stuck
to the truth. Why? Because that was his
state in his heart that he couldn't bring
himself to life.
There's a story
about Habib al Ajami
who was a Persian convert to Islam from
the generation of the
he was a student of Al Hasan al
Basri who was a freed slave of
and he narrated from Saidna Ali Radiallahu Anhu
directly and he was a friend of the
household of Saidna Ali Radiallahu Anhu which didn't
go well
when Banu Umayyah was in power.
And so,
once his teacher visited him
and the soldier of Banu Umayyah came looking
for Al Hassan al Basri,
at the house of his student,
to arrest him.
And when they used to arrest people it
wasn't like, you know, for 30 days until
you see a judge. It was to kill
them, or to beat them, or torture them.
And
so Habib al Ajami is in the house.
It's his own house. His teacher, Al Hasan
al Basri, is there. His sheikh,
I don't want to say teacher because you
like you learn geometry from your teacher. Your
sheikh is somebody who like makes your tarbiyah,
makes you into a human being.
Allah give us all the tofikah finding such
people inshallah.
And whoever claims to be 1 is probably
not 1. And unlike the ones that are
1 and doesn't claim to be 1, I
actually am not 1 just so
don't ask me. The,
the idea is that his sheikh is there.
Right? He's possibly the person that you respect
the most in your life, you know, more
than your parents, more than more than anyone
else in your life. He's there. Right?
So the the soldiers of of of of
Banu Maya,
knock on the door like the police and
they bust in and they say, where's Hassan
al Basri? And he says he's right there.
And they they they hit him in the
face and they said, don't joke with us.
If you see him,
if you see him, tell us.
And don't don't joke with us. Next time,
we'll kill you for that. And so they
leave.
So, Al Hasan al Basri sees this as
a miracle of his pious student,
his pious disciple that that he spoke the
truth and they couldn't see him.
Who knows whose miracle it was? Maybe it
was a miracle of the sheikh. Maybe it
was a miracle of the student. Allah knows
best. Right? It came from everything comes from
Allah Ta'ala.
So he says why did you why did
you tell them I was here? Because in
the Sharia and situations like that, you're allowed
to lie. Like if someone comes and says
where's Hamza? I'm gonna kill him. Don't open
the door and be like, he's upstairs.
Okay?
You say, I don't know where he's. Who
are you talking about? Why? Because if something
happens then you're
at fault for being able to avoid that
situation. Right?
And it's an exception to the rule.
So the sheikh is like, why did you
why did you tell them I'm right here?
He said it occurred to it occurred to
me that that that this is an exception
to the rule about speaking the truth, but
I couldn't bring myself
to do it. And these types of stories,
there are many of them in our our
tradition.
And Muslims are people who tell the truth.
They're not liars.
And the fact that people nowadays can bring
themselves so nonchalantly to lie, it's really disturbing.
It's really disturbing.
Right? You can have a turban and beard
and cloak and all of these things. You
can, you know, have
the best Bayan and and and lectures in
the world and best YouTube channel ever and
more viral than,
you know, whatever. And you you all these
things. You know, these things these things,
none of that can make up for for
for the weird, nonchalant way in which people
lie in deceive each other nowadays.
From amongst our mashaikh,
just a couple of generations ago,
I narrate the the the books of hadith.
I narrate Sahih Bukhari from my teacher Sayid
Hamid Mia. He narrates from his teacher Sayid
Mahmood Mia. He narrates from his teacher
Moana Muhammad Qasim Those
people lived in, like, the colonial,
Britain
I'm sorry. Colonial India that was usurped by
the British.
And they actually fought against they actually fought
to kick the British out of, of their
homeland.
And they were successful by Allah's father.
And,
the sheikh actually had to run from the
authorities.
And at some point he hid in a
masjid
and they found that he was in that
masjid.
And the masjid was surrounded.
And,
he thought the thought crossed his mind, if
they start firing at the masjid and they
kill me here, the blood will spill on
the carpets and it's najis, and they're going
to
defile the masjid and I'm gonna die anyway.
So I'm just gonna give myself up now
rather rather than rather than defile the house
of Allah Ta'ala.
So he just walked out and a soldier
comes up to him and they said, did
you see?
He says, you know what? He was here
just a minute ago and he just walked
away.
So you know fearing Allah Ta'ala,
which is going to be mentioned in the
next in the next ayah, it has a
lot of really strange and wonderful benefits.
Not all of which are apparent and tangible
to a person in the short term, but
in the long term, it always works
out. Allah most high says,
whoever fears Allah Subhanahu Wa Ta'ala,
will give him an exit for his problems.
Whatever issue you're facing, whatever
problem you're facing, the fear of Allah will
create for you an exit for your from
your problems, a way to escape from your
problems.
So and so. I know someone who is
really god fearing. That person got killed.
Right?
When people are going to Jahannam,
Allah will give that person what?
An escape from their problems.
This is the promise of Allah
Whenever a person
hunkers down and
and and and chooses to fear Allah rather
than do what otherwise they want to or
what seems convenient
They should do so with the iman inside
of their hearts. With the
iman inside of their hearts.
That this is not Allah Ta'ala's way of
punishing me. That there's this is the solution
to my problems.
If you don't have that iman, it's as
if you're throwing the deed away.
With what? With this this is this is
the solution to my problems.
And people say, well, this is practical, that's
practical, this is impractical, that's impractical.
A day will come. Entire nations will be
thrown into the garbage heap of the hellfire.
Whoever saved on that day, what more do
you want?
But it will help you here as well.
It will help here as well. You may
not understand it at the time, but it
will help here as well. And it's been
shown again and again that the
that that they've seen how the fear of
Allah,
builds them out from their problems again and
again.
And when a person the fear of Allah
Subhanahu Wa Ta'ala and and takes it easy
on that, that ensnares them in all sorts
of stupidity and all sorts of fun and
games.
And some of us have experienced it ourselves
or with the people around us.
And Allah Ta'ala says,
if you fear Allah Ta'ala, he will give
you the ability to tell the difference between
right and wrong.
And he will expiate your your sins.
And Allah will forgive you and Allah his
grace is is is enormous.
And the number of ayats regarding the benefits
of fearing Allah ta'ala are are numerous
and and well known.
So this last part inshallah before we break
for lunch.
The fear of Allah ta'ala is a
tool
and a vehicle for what?
For sharpening your intellect.
People often think that the fear of Allah
Ta'ala is a type of stupidity.
Why?
Because most religious people are morons.
I would say at least 85 and I'm
being very generous. 85% of religious people are
religious because of their stupidity.
15% of people who are religious are religious
because of their
intelligence.
That's being very generous actually, I think.
The people who are religious because of their
stupidity, Allah accept from them. And that's from
Allah's father.
The sunnah is what? To worship Allah ta'ala
because you know this is the only way
that things can work.
It's based on what? On on your intelligence.
That you know it's impractical to go to
the fire. That you know you don't have
any right to do anything other than what
Allah told you. You know that calling, you
know,
things by names that are fancy
doesn't excuse their reality.
You know, I I I'm in a wine
of the month club and this this month
we're gonna have the like chateau blah blah
blah. And it's a the year is like
this and if you swish it around, it
has a very fruity palate and this and
that. The only thing fruity is what happened
to your intellect? You're an alcoholic.
You spend more money on rotten grape juice
that makes you lose your mind,
then, you know, you should have on other
things that are more important. There's no benefit
from for it in you. If you wanna
do it, go ahead and do it.
But the the the first thing is you
made a fool of yourself and that's what
allowed you to get into this.
Right? And a person may be stuck as
an alcoholic, but the alcoholic who knows that
it's bad
is vastly superior and more intelligent than the
one who who who is like fooling himself.
Because the the former has a way that
they might possibly get out of their problem
one day after with a lot of difficulty.
The former, there's not a dream. There's not
a chance. There's not a chance for them
to get out because they haven't admitted that
something's wrong wrong is happening.
So someone says alt,
alt facts and somebody says, like, you know,
alt right and what they're just a bunch
of Nazis, man. You guys are a bunch
of racist. You guys are weirdos. Right? You
guys are, you know, what are the civil
wars about states rights and all this other
stuff. Just admit it. It was wrong. You
know? It was wrong.
Just admit it. There's there's nothing that justifies
it and excuses it. It was wrong.
It doesn't mean that we're gonna kill you.
It doesn't mean that, you know,
whatever. There's an agenda to erase the white
race or the black race or whatever race
or anything or whatever.
It's only because people are like, well, if
I admit this then this will happen that
will happen blah.
Whatever will happen in the future that leave
it to Allah ta'ala. But, like, you know,
you you
you have to use your brain in order
to see the the world objectively around you.
And this is the the the greatest punishment
of
of not believing in Allah ta'ala.
Allah Ta'ala says,
Don't be like the ones who forgot Allah
Ta'ala for he allowed them to forget themselves.
Allah ta'ala's existence is the most absolute truth
that's there.
Nothing in the world of causes and effects
exists except for something caused it to exist.
Except for everything?
That doesn't make any sense at all.
Once you have unhinged your mind from this
absolute truth,
there's no such thing as truth or falsehood
anymore.
And this is part of the philosophy. It's
basically the whole Indic tradition is based in
this idea of Maya,
Hinduism,
Buddhism. Right? This all Aryan religion is based
in this.
Christianity is Aryan religion. It's not a Semitic
religion.
Ibn Kathir said, if if someone tells you
that the Romans became Christians, don't believe them.
If someone tells you the Christians became Romans,
believe them.
Why is it Where is Do you know
where the the pope sits? The pope sits
in the Curia. It's where the Roman senate
used to meet.
Saint Peter's Basilica is the old,
Pantheon.
The Palatine Hill on which the Vatican is
built, it was the Haram of Rome. Rome
was considered a sacred city. They used to
in ancient times, they were not allowed to
bear arms when they were in the Palatine
Hill. Even the magistrates had to unfix the
axe heads from their from their they just
carried sticks with them.
It was a problem, the Vestal Virgins, if
a Vestal Virgin was caught
having relations with with a man,
the punishment was death. But the problem is
they can't leave the the the the temple
of, of
of Hestia that was in in in on
the Palatine Hill. So what they would do
is they would dig a hole that's big
enough that, it's like the size of a
room and they would stock it with all
sorts of stuff, and they just bury her
in it and seal it. So, you know,
technically, we didn't kill her. She just died
of start, you know, whatever. We it's out
of sight, out of mind. Who cares? Why?
Because I was their haram. Obviously, Kufir is
stupid. If you can convince yourself of one
stupidity, then,
the gates of all sorts of other ones
open up in your mind.
And this is, you know,
the the the pope is what what is
the regal title of the pope?
The pontifex maximus. Right? Which means the chief
bridge builder. Would you believe that the the
pontifex maximus
which was the the title in the ancient
Roman religion of V,
the the high priest of the Roman religion,
at one point in an unbroken chain, Julius
Caesar held that
held that position as well.
So if your Nisba is to Julius Caesar,
you can hardly say that this is something
that comes from Allah Ta'ala
because by all measures he was a jerk
and even his friends realized that they killed
him because they realized this guy is so
crazy if he gets elected something like what's
happening right now is gonna happen.
They at least had, the ancients had common
sense with regards to these things.
So
the idea is that what?
The idea is that if you're if you're
if you if you fear Allah subhanahu wa
ta'ala the inverse happens.
Allah ta'ala will
open your mind and open your
intellect to understand the thing that you didn't
understand from before.
And,
this is a very deep philosophical point that
we're already over time. We don't have time
to explain more, but I'll give you very
simple examples.
Okay?
Imam Bukhari
it's very well known that before entering a
hadith into his book, he used to pray
2 raka'as, make wudu and pray 2 raka'as
and then ask Allah ta'ala, Istikhara, should I
enter it or not?
Now most of us think that, yeah, Imam
Bukhari, he's probably a real pious dude who
liked praying and stuff like that.
So that's why he did it. Nobody's born
to like like praying for no reason.
Human beings are disposed to do things doing
things that have some benefit in it. And
if things don't have benefit people stop doing
them.
Why is it he did that and his
book is accepted? None of us are gonna
write books that are accepted like that.
Because there was something in there that actually
like showed him something that other people didn't
have.
Okay. You're like, well that's too far away,
you know. That's like some sort of apocryphal
hero worship, that all of you turban and
beard guys have, and we let's be practical.
Okay. I'll tell you something practical. I have
a friend from Seattle from Seattle,
Omar Knowleson.
He is he immigrated to this country from
a different country,
and he was a waiter and a busboy
for many years in New York City.
And he's by no means, if you meet
him, will he strike you as, like, some
sort of super genius type guy.
But he,
came to Seattle hired by Boeing. You know
the 787?
It's a good plane,
Masha'Allah.
It was all designed by computer before they
they used any materials. And so the simulators
that they use to, like, test do the
testing before, like, putting anything together, they're like
obviously really complex. Right?
So if there's a problem in the code
in in those simulators, they had to have
very elite programmers come and debug that stuff.
Anyone here
a programmer?
Yeah. Is it fun to,
go through other people's code?
People prefer writing the code. A lot of
people prefer writing the code than like having
to like get into the other programmers mind.
Figure out how they think and then figure
out how according to the way they think
they went wrong.
It's very difficult, right?
So this guy was an elite programmer
and his services were contracted to Boeing $500
an hour to debug other people's code because
something so complex obviously you're not gonna I
mean you need some super genius type dudes
people like that that are competent that are
not you know you don't find them left
and right.
So
I go wow man that's pretty cool $500
an hour.
You know how do you do that? Like
that's amazing like how did you get to
that point you know?
And he goes,
Sheikh, you know, I'm embarrassed. I don't even
know how I do it, and I don't
even know what there's nothing special. You know
what I do is I just keep doing
my work. And when I hit a a
roadblock, I
make wudu
and I pray 2 rakas and make du'ada,
and then, like, I come back and sit
at the computer. It opens up for me.
There are so many people who have stories
like this in their own private and personal
lives
that,
it's something completely
undeniable. I used to myself do it. I
used to I I My undergrad is in
biochem. I went to Madras after I went
after I, finished my undergrad. I won undergrad
in biochem and the other one in Elk.
Right? Uh-uh.
I used to do that. Like sometimes physics
homework and things like that, I would be
stumped. You just stop,
make and then pray 2 rakas
and come back. And Allah ta'ala makes alAllahu
mushkilat. Allah ta'ala unties knots that were closed
up in your mind.
Why? Because grounding yourself in reality opens truth
up for you.
Distracting yourself from it locks it up again.
So a person might say, well I know
a lot of people that Oppenheimer was a
genius physicist and he didn't even believe in
God. Right?
Yeah. That's the type of logic that like
makes you work on nuclear weapons.
So you're you know how to do physics
problems real good but you just open the
roadmap for like destroying the entire mankind in
less time than it takes to order a
pizza. That's real smart isn't it?
You under even like the villager illiterate village
idiot of like the Muslims from the medieval
ages if you ask them like is it
good that you should like you learn a
science and teach it that will end up
destroying people one day? No. It should be
haram to teach that science if people are
gonna use it to kill mankind. That's like
obvious, right?
So the type of, truth that your mind
is open to,
it's grounded. It's not just like some, like,
small piece of truth and isolation that's like
floating like an island in, like, an ocean
of stupidity.
And so that's something really, really important to
understand
that like, yeah. Okay. Fine. Do your homework
and do all that other stuff and things
like that. But ultimately,
Allah ta'ala his own Sifa is that his
own attribute is that of knowledge and that
of truth. The more you connect with him,
the more these things open up open up
to you.
And that's why you see encyclopedic
geniuses of our tradition, people who memorized more
books than a person can carry, people who
are able to,
you know, digest all sorts of and solve
all sorts of different problems. One of the
people I things I really feel bad about
is people don't know classical Arabic. And so
they think that the extent of, like, what
the Islamic interdactional tradition has to offer is
what you find on Amazon or in a
pamphlet.
And the fact of the matter is that
all the questions you have, someone's answered it
long ago. And they've also thought of questions
you would never think about.
And they've answered them really well as well,
but you're not gonna have access to it
because you don't you can't read their books.
And people, like, oh, shit. You should translate
it into English.
Okay.
You know,
imagine if someone lives, like, whatever in KwaZulu
Natal and they only speak Zulu language. Right?
And then they're like, yeah. You know? I've
read every book in Zulu about
neurosurgery.
Good for you.
But
coming back coming back to this issue that
this is this is a belief of ours,
that that truth and reality open up to
you with the the fear of Allah Subhanahu
Wa Ta'ala.
And it's a holistic quality
that's not that's not just limited to, like,
you know, like,
understanding something really small and then, like, what
you missed what you missed from the truth
is greater than what you what you achieved.
You know? So a Kafir will say like,
oh, you know, the only reason that praying
and making wudu and praying, you know, helped
you solve the problem is because,
I don't know, like because you, you know,
psychologically, the distraction was helpful and this and
that and the other thing. It has nothing
to do with god. Right? Of course, that's
what you would say. You're a cafe. Right?
You you don't believe it in the first
place. So even if it were true, you
would still make something up like that.
You understand what I'm saying? It seems at
first to be a symmetrical argument.
We're saying that we don't believe what you're
saying because you're a catheter. They're saying they
don't believe what we say because you're a
believer.
But what makes our
explanation come out on top
is that it works.
We built a civilization that's bigger than the
Richardson must have and Plano must have. As
wonderful and Irving as wonderful as they are.
That's one thing it was good to go
to Turkey and see all of that. Right?
If everybody's like Isis running around like blowing
stuff up and cutting people's heads off. You
The project of just making one of those
huge massages, you know how many generations it
took to and how many different skills and
trades had to come together without using any
modern technology to build buildings like that. And
to fund buildings like that through the centuries
and to, you know, like And that's just
a building, that's not They ran an entire
like multi ethnic, multi national empire.
That type of stuff doesn't happen if you
don't if you don't have like a whole
bunch of really intelligent, hard working people.
And if somehow praying 5 times a day
blocked you from that, then it wouldn't have
worked out. But guess what? It worked out
really well, for a lot of people. And
inshallah, it still works, it will keep
working. And even if, you know, even if,
you know, there's a orange headed dude who
screams and shouts
nonsense about Islam until he's blue in the
face, it's still working. So
whatever. So I think we should that tirade
went on for too long. We'll take a
break inshallah and come back after lunch.