Hamzah Wald Maqbul – Remedial Tasawwuf Series Ostentation Jealousy Arrogance and Coveting Leadership Dallas 11042017
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So we continue
with regards to the prohibition of lying.
Said that
the prophet
said, the
the most lyingest of lies
this is a little bit of like hamza
like,
a a sarf here in English.
The the worst of lies, meaning literally the
most lyingest of lies, the most untrue of
lies, I should say, is for
a a a man to
make his eyes see that which they didn't
see. Meaning,
to say I saw such and such when
you really didn't see it.
So be very careful about bearing false false
testimony.
It's okay. It's okay to, like,
admit if you didn't see something with your
own eyes.
We have all of these kind of over
the top expressions. I swear to god. I
saw this with my own eyes literally this,
that, another.
Even if you say it accidentally, say, yeah.
No. Actually, I didn't actually see it. It's
okay. There's nothing wrong with that. There's nothing
wrong with admitting you're wrong, but better than
that is just not being wrong in the
first place. So shoot for the stars lying
on the moon. You know what I mean?
If a person because of their lies,
they'll be written
in the book of Allah Ta'ala as a
liar until the day they see him.
Then the worst of lies is the one
that you should most stay away from, which
is false witness saying that you witnessed something
that you really didn't witness.
You may have witnessed something that leads you
to believe it's true or something close to
having seen it, but if you didn't actually
see with your own eyes,
it's it's it's it's it's a it's a
very, like,
harsh and and and, excessive
type of lie.
So this is a small subheading with regards
to Riba, but the first one that we
had was with regards to saying it yourself.
Now we're saying with regards to listening to
it.
And there's a slight difference.
Because when you're speaking, you you
as long as you're possessed properly, you know,
properly possessed of your mental faculties, you should
have more control over what you say than
what other people say.
So this is a chapter regarding the impermissible
impermissibility of listening to Reba and the commandment,
for one who hears Reba
backbiting, which is haram backbiting to literally repudiate
it. Say that's reba. Don't don't say that.
And to,
castigate the one who,
says that reba.
Obviously,
whatever, you know, there's a whatever continuum of,
like, use of force.
And in the sharia,
using harsh words with people is considered a
type of violence.
A man who beats his wife and a
man who cusses his wife out, it's the
same complaint to the judge.
The difference between the 2 of them may
be quantitative, but
it's not considered qualitative in the Sharia. Both
are considered a type of abuse.
So if you'd be like, yo, that's Deepa,
we probably shouldn't do that. Then
don't be like, yo, you're a and you're
gonna go to *, so you better just
shut the heck up right now and blah
blah. Don't be all hardcore unnecessarily. Sometimes you
have to be hardcore in order to have
people listen to you. And in cases like
that, it may be appropriate.
But majority of the cases, whatever can be
corrected and adjusted with the soft word,
you must use a soft word rather than
a harsh word.
So that's
a little note lest the person become very
pumped up after having taken this class, and
then, you know, people wonder who's this guy
he's learning from.
If a person isn't able to do that,
isn't able
to, repudiate and castigate the, repudiate the the
and castigate the one making it,
then to,
then to,
at least,
not accept that thing that they're hearing
and to get up and leave.
And if they're not able to leave,
sometimes you're not able to leave. If you
leave like a meeting, you may lose your
job job or you may, you know, in
certain cases, get thrown in jail or, you
know, you may offend people and that offense
will cause
other types of haram things like your relatives
will cut you off or, like, whatever. God
knows what might happen. Right? So if you're
in a situation where you're stuck there,
there's still a a sunnah of what to
do. Allah said,
describing the believers that when they hear a
vain talk, they turn away from it and,
vain talk is anything that doesn't have benefits.
So something that has harm in it is
even,
even more worthy of turning away from.
And in the description of the believers in
Surah Al Mu'Noon, Allah most high said, and
they are the ones who,
turn away from vanity. And Allah Al Mumanun
said,
again, an that was repeated a number of
times,
that indeed the hearing
and the sight and the heart, all of
these things, will be asked about. There's responsibility
with regards to all of these things. These
are these things are all Amanat in
in in the of in the
Yeah. Uh-uh. Yeah. Your half is right?
Yeah.
Right?
Yeah.
Yeah.
Allah
commands you to
return
return trusts
to the ones that entrusted you with them.
And if you judge that you should judge
with justice.
One of the
of
returning Amanat trusts to the ones that entrusted
you with them is your senses,
which is, an amount of from Allah Subhanahu
Wa Ta'ala. This is one of the that's
narrated by the by the
the the Tabi'in with regards to this,
saying of the book of Allah.
Says that
if you see,
those people
who are playing around, who are who are
taking light,
our
then turn away from them until they,
choose something else to talk about
in their in their in their in their,
light speech.
And if Shaitan makes you forget,
then after having received the reminder,
don't sit again with
the the the people of the transgressors.
So the idea is this is that if
you can't get up and leave,
then,
first of all, you should try to get
up and leave. If you can't, then then
stop paying attention to what they're saying. Distract
yourself from their speech until they finish it.
Who was one of the of the Sahaba
radiAllahu anhu.
There's just a handful of Sahaba radiAllahu anhu
who used to, who who were given
authority by the body of the Sahaba to
give fatwa. Not all of them used to
do that.
If a person became Muslim, they wouldn't learn
the Quran directly from the prophet sallallahu alayhi
wa sallam except for the very early, people
who converted to Islam.
Afterward, Rasool Allah Sallallahu Alaihi Wasallam had official
Quran teachers from both the Muhajrin and from
the Ansar.
And,
there's a lot to talk about that topic,
but we don't have time.
But Abu Darda is one of them. And
you'll see in the early masha'ikh, all of
the uloom were transmitted by the same person.
The same person narrates hadith, the same person
narrates and transmits the Quran, the same person
is the Fatiha, the same person is the
the the Morabi and spiritual matters. The same
person is
all of these they they talk together. So
Abu Darda was the official
Alim,
the representative of the Ilma of the Sahaba
radiAllahu anhu to the people of Sham,
to the people of Syria,
which is a very important position because Syria
is one of the important metropoli of of,
of early Islam. As it is today, still
Allah
give help to its people.
Narrates from the prophet
that whoever,
whoever defends the honor of his brother,
people are sitting there like, oh, you know,
you know, Mubarak,
he is this and he is that. And
the last Latif thing, it didn't happen like
this. And what kind of speakers does he
bring? And blah blah blah and the other
thing the other thing. So if you're like,
no. He's a good guy. He'd had no
idea the speaker was gonna be that crazy.
And he, you know, he put in a
lot of work and effort and he's sincere
and he's blah blah. Whoever defends the honor
of his brother when he's being, when he's
being,
picked at. And that doesn't necessarily only mean
backbiting. Even if he's there and someone's, like,
chewing him out, but you just stand up
and say, like, that's enough. You don't have
to say all these bad things about that
person who's a good person.
And think of obviously, you don't have if
someone okay. Someone's actually in the middle of
robbing a liquor store and you're like, no.
He's a good brother. You know? No. Stop
him from robbing the liquor store. It doesn't
mean that you check your brain in,
in the bank and then, like, you start
shooting your mouth off without using your brain.
Right? Stop him from lot robbing a liquor
store then afterwards say, okay. He has difficulty
in his home. This thing he did was
not right, but he's gonna make Tova from
it and he's a good guy and, you
know, he didn't do it just
within everything, within reason also.
Everything is better when you use your brain.
Everything is better when you use your brain.
There may be some exceptions to the rule
because some brains need some help. But in
general, everything is better when you use your
brain, and it's it's like a habit. Like
riding a bike, you may fall once or
twice in the beginning once you get the
habit of using your your brain.
It's
generally smooth sailing. At least it's better than
than not using it. So the person who
stands up and defends the reputation of his
brothers, who defends the honor of his brother,
Allah Ta'ala will defend their face from the
fire.
So that's good reason to stand up for
one another and not let people chew chew
one another out.
And again, like I said, there's this is
within reason.
If you know somebody has, like, an alcohol
problem,
and someone's like, I'm gonna lend my car
to him,
then, yeah, you might wanna tell that person
don't lend your car to that person because
they have a drinking problem and, like, whatever.
However,
that's different than
saying, like, you know, talking garbage about a
person and casting aspersion on them. And it
doesn't negate. These specific things don't negate
general, the general keeping of the honor of
one another.
And just because someone does, if that person
is an alcoholic but no one's going to
like loan their car to them, it doesn't
mean that you should say bad about it.
Even if there's nobody who's completely perfect after
that.
Even if someone did something wrong and even
if that wrong needs to be redressed.
People do a lot of things sometimes. Sometimes
people do horrible things. Sometimes people are victims
of things that other people did. There's no
there's nothing wrong if you're a victim of,
of somebody else's abuse to stand up and
take your right.
After it's all said and done,
redressing
specific wrongs doesn't negate the the the the
commandment to what? Keep the honor of one
another. Even if the person is the worst
person in the world, the least that you
can do for them is what? Is that
if they make Tawba, you can make dua
that Allah ta'ala make them steadfast on their
Tawba and and and and say what that
person made Tawba inshallah, they'll turn a new
leaf. Even if you don't wanna loan your
car to them, even if you don't wanna
loan them any money because, you know, they're
not gonna pay you back. Even if you
don't think it's a good idea to let
them give the and lead the prayer. Even
if you're not willing to extend anything to
them materially
in your heart for you to not extend
to them at least your goodwill
and whatever capacity you can possibly give it.
Even if it's very little. If you can't
do that then,
you have a problem.
Because Rasool Allah sallallahu alaihi wa sallam used
to do that with the worst of the
mushrikeen.
We should at least to do it with
our own brothers and sisters much less with
other people.
And a person should be very careful, even
people who have wronged you, that you not
harbor so much negativity inside of your heart,
lest it become a habit and it become
the regular disposition of your heart to be
negative to to other
people. Because there's no person whose, anger and
enmity is worth doing that to yourself because
of.
So there's a longer
hadith about the prophet sallallahu alaihi wa sallam
that he went and visited some people who
lived a little bit further out of the
city,
for a specific purpose. And when the time
of the prayer came,
Rasool Allah Sallallahu Alaihi Wasallam stood to lead
the prayer and then he asked where is
Malik bin Dushum?
And so a man said he's a Munafik,
he's a hypocrite. He neither loves Allah nor
his Rasool Sallallahu Alaihi Wasallam.
Obviously, that's a person from his home who
knows him.
And he must know something about him that
what? That makes him believe that that person's
Islam is not the most solid in the
world. Rasulullah
Sallallahu Alaihi Wasallam came to visit their neighborhood
and he didn't even show up to see
him.
So from his point of view, he's just
telling, you know, he's just calling it as
he sees it. But what did Rasulullah
how did he respond?
How dare he not come?
No. What did he say? He said
don't say don't say that. Don't say that
about him. Don't say his
Don't you see that he said
and,
the only reason he said it is because
of he he wished to please Allah
And didn't you know that Allah made the
fire haram on the person who says
and seeks for through saying that the pleasure
of Allah Ta'ala.
Now
saying
is the bare minimum
qualification of being a Muslim.
Rasool Allah Sallallahu Alaihi Wasallam didn't didn't mention
any other Fadilah or virtue of this person.
That he prays, that he fast, that he
this, that he that. All of a sudden,
don't you see he says
Because of that, by the barakah of that
don't say bad about him, please.
And so if Rasulullah Sallallahu Alaihi Wasallam, there's
no more disparity between
the Rasool Sallallahu Alaihi Wasallam and somebody whose
own thinks that they're shady
than there is between you and someone you
think is shady.
So if Rasoolullah, sallallahu alaihi wa sallam can
say that much good about a person, you
should also be able to
say that much good about a person. Again,
there is exceptions if somebody
actually he stole my wallet. That's why I
am saying it. Okay. Then go to the
police and like take care of it.
Go address all of your issues that are
exempted by the Sharia.
Once it is all said and done,
again,
the easy path would have been to say,
don't say anything about anyone ever.
The difficult path is that you have you
should redress what's wrong and then after that
stop yourself.
But it should be the Baraka and the
logical superiority, the rational superiority of that path,
it should be clear to people.
That if nobody said anything about anyone, then
the entire Ummah, people would run crazy, in
it and there would be no consequence for
doing and saying bad things. And,
you know, having penalties and for crimes and
for for misdeeds. There's a mercy in it
as well because it stops people from
doing bad things. There's a mercy in it.
There's a mercy in
in in in the law of an eye
for an eye. There's a mercy in the
head of punishments, etcetera, etcetera. Because it's a
deterrent. If it wasn't for them, people would,
you know, commit crimes more. Right? The the
Saudi state, which I by no means idolize,
but nor at the same time is it
completely evil. The Saudi state that enforces the
Hud punishment with regards to theft.
What's the result of that that enforcement?
Very few people steal stuff over there.
You may have other gripes about it or
you may not.
But very few people steal things over there
because nobody wants to get their hands cut
off. To the point where someone will drop
a wallet in a place, it will stay
there for weeks on the on the street
side. No one will touch it out of
fear of being,
out of fear of being accused of of
of theft.
There's a mercy in it. Right? 1 person
person might say, well, that's kinda gross. You're
it's horrible. You're cutting someone's hand off. There's
a mercy in it because things will get
stolen.
So that's fine.
It would have been easier for the nafs
to train the nafs to never say anything
at all, but there would have been harm
for the ummah
in it. And it's definitely easier to shoot
your mouth off and not control yourself when
you speak.
The more difficult path is the one where
you say
to a limit and then you stop yourself.
You have to control yourself and cut yourself
off.
And, but the barakah is in there and
that's the sunnah of the Prophet Sallallahu Alaihi
Wasallam. And again, it should be obvious to
a person why that's a superior
So there's a a long hadith.
If I'm not mistaken, it's like, I think,
like, the longest hadith in the entire,
Sahih Bukhari. Right?
About the story about the the the 3
people who were supposed to go with the
with the,
the army that went to Tabuk with Rasulullah
Sallahu Alaihi Wasallam.
And when the army came back,
all the they came and presented their excuses
why it didn't go, why it didn't go.
And,
those 3, they at least had enough
they had enough,
like,
decency to
not lie. They said we should have gone.
We could have gone. We didn't go.
We're not gonna lie to you that there's
a reason that we didn't go.
And so,
that's a very long hadith. And so as
part of that hadith, when Rasulullah
was in Tabuk,
he asked, where's where's
Kabib N Malik?
Kabib N Malik was
uh-uh,
one of those 3 people and
asked where is he? So a man from
Banus Salamah said what? He said, O Messenger
of Allah,
his vanity and his arrogance held him back.
His vanity and his arrogance held him back.
Mu'adh ibn Jabal radiAllahu anhu
was another one of the few Sahaba
who were given ijazah
for giving giving fatwa to the point where
he used to actually hear cases and judge
them during the lifetime of Rasulullah Sallallahu Alaihi
Wasallam. Said Na'ali used to do that, Mu'azban
Jabbal to do that. Very few people. But
the messenger of Allah is still there. He
used to send people to settle people's disputes.
He didn't use to hear all the disputes
on his own. Rather, he he just
literally as a during the lifetime of the
prophet Sallallahu Alaihi Wasallam.
He he in the front of the prophet
Sallallahu Alaihi Wasallam chastised
chastised
this person and says, don't say that about
him.
What a horrible thing you said about him.
We don't know anything about him except for
good. And the messenger of Allah Sallallahu Alaihi
Wasallam in this case, by Wahi, he knew
that Kab bin Malik had no good reason
to stay back. So he stayed quiet.
Meaning what?
A, he didn't disapprove of what Mu'adh ibn
Jabal did because Mu'adh ibn Jabal didn't know
that he had no reason to to hang
back.
So he had Husnabban. He had a good
opinion of his brother and defended him. Rasulullah
sallallahu alaihi wa sallam a didn't chastise Mu'ad
bin Jabal radiallahu anhu nor did he nor
did he,
see it proper in that
situation to correct him either.
To correct him and to actually say something
that, no, he actually had no reason of
coming.
And so that's a very long hadith. There's
a lot of lessons in it for for
everybody.
One of the more interesting lessons actually is
that the Kaban Malik was the friends of
the Christian king of Hassan,
the the client state Arab client state of
Christian Arabs that were clients of the Byzantine
Roman Empire.
And so when the king of Hassan
heard that the
the Sahaba had, like,
given the silent treatment to his old friend,
Said, what is this weird religion you joined?
Why don't you come to me? I'll give
you a house. I'll give you this. I'll
give you that. We'll live it up like
the old days. Leave these weird weird people.
So one of the the the the interesting
lessons that we learned in in in, Dura
and my madrasah,
the sheikh Hadisi, he said that he said,
look,
this is a constant from that time until
this time that whenever the Muslims give Dawah
to the Nasara, they'll say what? You believe
in God. We believe in God. You believe
in virtue. We believe in virtue.
We'll tell them that, look, we practice what
we preach way more than you do.
You ever saw the the the the,
documentary,
Jesus Camp?
It's a documentary about a Pentecostal
evangelical
woman,
and she wanted to run training camps.
She said, I saw how Muslim kids fast
and how they're, like, from a young age
willing to do anything for their religion. And
I thought, how come we can't have our
Christian kids do that? Literally. And even though
she hates Islam, but she's like, no. This
is one thing that Muslims do well. Right?
So what is our dawah to them? Is
that what we both claim the same thing,
but we practice what we preach more than
you do.
The flip side is always what? Their dawah
to us is always what? Join us. It'll
be good for your dunya.
Colonization
will modernize. You'll get a good education. It'll
be good for your economy, industry, this, that,
and the other thing.
We'll feed you. You can have a place
to sleep. We'll give you a meal to
eat. We'll send aid to your country, etcetera,
etcetera.
So I thought that was worthy of that
was worthy of mention that he actually extracted
that. He said that it's not a new
thing. It's so old. Even the king of
Hassan, he didn't say that these people are
immoral people. He just said that, like, just
come. We'll have we'll have fun. I'll buy
you a house. We'll get you a slave
girl. We'll get you money, gold, and silver,
and all of these things. And,
and the king of Hassan used to live
it up. That's another whole
the the descriptions of the lavish amount of
wealth that he had,
are very interesting. He actually became Muslim at
one time. You know that?
The king of Hassan Jabla, the king of
the Hassasina, he became Muslim,
and he was making tawafar on the Kaaba.
And, poor Bedouin accidentally bumped into him, and
so he hit him. He punched him in
the in front of the Kaaba.
And so that Bedouin went to say, the
Omar during his reign to complain that this
guy
I bumped into him by accident. He punched
me.
And so said, Nama radiallahu anhu called him
for judgment that,
that you struck struck a man in the
Kaaba unjustly.
And so he found him guilty, and he
said to the bedouin, now hit him back
as his punishment.
And the king, he says,
woah. I'm new in Islam. This is difficult
for me to accept. Give me 3 days
to prepare for your judgment. Said, Omar says,
take your 3 days. He bounced. He went
to he went to Constantinople,
joined the the Byzantine Roman emperor, and renounced
his Islam, and he died as an apostate.
And his complaint about Islam was because of
his justice.
So
go figure.
So
this is now the next lesson,
which has to do with what? It has
to do with the
2
limbs of the heart that we haven't mentioned
yet. Thus far, we mentioned the tongue and
the senses.
Okay? These two limbs,
are are slightly different in the sense that
they're one stacked on top of the other.
Right? These are the 2 shahuatayn. These are
the 2,
limbs, the inroads to the heart that are
connected with
a natural desire that a person has, which
is the desire to for food and drink
and the desire for the the carnal desire
for, the sexual appetite that a human being
has.
And the 2 are built 1 on top
of the other. Classically, the ulama understood them
to be built on one on top of
the other. The person who can control his
eating and drinking,
their sexual appetite will be in control.
Whereas, if one is the the eating and
drinking is out of control, the sexual appetite
will be out of control as well. This
is an insight that's also gleaned by the
from the sunnah. Why
or how? What's the dulil? The proof of
it. The proof is it of it is
that what is the what is the,
solution, Rassoulullah
Sallallahu Alaihi Wasallam said, for a young man
who cannot cannot control or a young person
who cannot control their sexual appetite, but also
cannot get married.
Fasting.
If you can decrease the the amount of
intake that the body has to a certain
point,
it may not work in one day or
2 days. But after
1 month, 2 months, 3 months of fasting,
you wear down the body enough that it
it puts the the sexual appetite into check.
And notice that this is not the first
solution. The first solution is what? Get married.
If you can get married, this is the
this is the 2nd best.
We don't have we don't have, like, a
celibacy of being monks and things like that
in Islam. And we see the people who
actually practice that goes wrong. It doesn't it
doesn't work out in the end. It goes
to weird places, and it's not something that
a person should do.
And this is something that we, you know,
we have culturally
both in America and in many countries that
we come from, the Indian subcontinent because,
the Muslims of the subcontinent may be
by but they're by culture. So
we have the same hang ups that that
that that that Europe had that
somehow
the sexual appetite is completely evil or whatever.
The deen doesn't teach that it's evil. The
deen teaches that it's misuse is evil. It's
control over you to the point where you
commit haram as evil. Otherwise, in and of
itself, there's nothing wrong with it. Otherwise,
was married to 9 women at one time.
It comes in the hadith, that the,
at times would
go and consummate his marriage with all of
his wives in the same day. If there's
something evil about that, then this wouldn't have
been possible.
Rather, there's nothing evil or wrong with it.
It just has to be in its proper
place, in its proper context.
And making extremism in either in either way
by completely letting it go beyond any check
or boundary, just like that's evil,
suppressing it in in unnatural ways also can
become very evil as we,
have seen in,
you know, with all these kind of, like,
priest scandals and things like that. That that
doesn't work out in the end. It actually
becomes even worse later on, if you don't
deal with it properly. So as a stopgap
and a temporary measure, the understanding is that
a person may fast in order to control
to help control themselves until they can get
married. But the actual goal is is marriage.
Within that, fasting helps a person to,
ease the control that this desire has on
a person.
That one day you'll be asked, then one
day you'll be asked
about the blessings Allah
gave you.
As a reference to what, the most primary
expression of a person's risk is the thing
that they eat.
The the the food that they eat. The
most primary expression of a person's sustenance from
Allah
is is expressed in their food.
Muslim.
So this is my,
proof I put between as a shield between
myself
and anybody who after this will say, why
is it that the olema constantly, all they
can talk about is halal halal, you should
eat halal and
whatever. And I have a fatwa from whatever
Sheikh Fulan, Ibn
Quran that,
that it's okay. I can eat x, y,
and z anything I want to. And this
is America, and you're backwards, and there's more
important things to deal with and blah blah
blah ad nauseam, the kind of weird long
grocery list of things that people, standard, get
upset about when it comes to this issue
about being careful about what you eat. And
I will admit, one reason people are fed
up with this issue
is that for a very long time in
America, massages didn't have imams.
And still to this day, the majority of
the imams and the masajid are not people
who are actually trained
in in in in fiqh, much less any
other academic
tradition
or branch of knowledge traditionally.
So there's a lot of weird pseudo arguments
that go back and forth. So someone will
say, Well the Qur'an says you can eat
the meat of the people in a book.
Well, it does say that.
But if a machine slaughtered your animal, is
the machine a Christian or a Jew or
a Muslim? Or is the machine an atheist?
Or is the machine agnostic that it wonders
from time to time, is there a God
or not?
And then that uneducated person doesn't even think
about all of these possibilities. Then he says
to the next guy, and, you know, who's
operating the machine? Is he a Christian? Is
he a Jewish? Is is it that they
have, like, only the Presbyterian church is the
only one who, like, runs,
slaughterhouses in this country?
And then the next person says, no. No.
No. No.
The the, I've heard this before. It's so
ridiculous. Oh, my goodness. Someone said many people
have heard this. No. No. The Quran says
the Christians and Jews of of the of
the old time because they didn't used to
do shirk. Oh, yeah. Really? It actually says
in the Quran they used to do shirk
back in the day, in time
those mashriqing Christians and Jews, they're the ones
that the slaughter of theirs is is is,
permissible to eat.
So people make up their kind of dumb
reasons. They go back and forth with it.
Everyone gets fed up. And now all of
a sudden, this is an issue, becomes a
laughingstock amongst people even though,
thank you very much. We do have a
sharia. We do have fift with regards to
these things, and there is, like, clear rulings
about them. But now because it's like a
lineup, usual suspects. There's, like, you know, the
the jackal and the hyena and the
wolf and the,
orangutan and the baboon and the lion. They're
all in the same line lineup, and they're
all saying, I'm the king of the jungle.
I'm the king of the jungle. Ever since
forget you. You guys are all crazy.
No. That doesn't
that doesn't mean that everyone's crazy. But the
problem is I I
appreciate the fact that people in the general
public don't have the tools to evaluate who
knows what they're talking about, who doesn't.
All I can say is this is not
a fit class. So we're not gonna go
into that issue all that much more except
to say this is an important issue.
This is a this issue is a prerequisite
to your progress and any other thing with
regards to the deen.
And what does Rasool Allah Sallallahu Alaihi Wasallam
said?
Who said that the Messenger of Allah
stood in front of the people and said,
indeed Allah is pure and he doesn't accept
anything other than that which is pure.
Indeed, Allah is pure and he doesn't accept
anything other than that which is pure. If
somebody were to hand you the bottle of
water,
and say, It's pure.
There's only one drop of urine in it.
If they didn't tell you, you wouldn't have
even known,
And it probably won't make you sick either.
If you have any fitra inside of you,
you'd be like, that's disgusting. I'm not gonna
drink it.
If you think you're too good to drink
it, then how are you going to put
impure things in front of Allah Ta'ala and
expect him to accept it?
And if you have the idea, no maybe
he will accept it, guess what? Rasool Allah
SWAMI says he is not gonna accept it.
Read them and weep.
He said
Allah is pure and he doesn't accept anything
other than that which is pure. That's why,
by the way, we someone's like, oh my
goodness. If you really think about it, then
you're like, wow. We're up the creek without
a paddle because,
there's nothing we do a 100% right. That's
why there's sunnah, you know, Nawafil before the
salat and after the salat. That's why you
pay the zakatul fitter,
before the Eid for your fast Ramadan.
That's why people are you know, give and
sacrifices
further to rectify their Hajj. That's why people
give
on top of their zakat. Why? Because out
of his mercy, Allah gave us ways of
trying to recoup the losses we had from
other things. But the rule is what? Allah
ta'ala is pure, and he doesn't accept anything
other than that which is pure. And he
commanded the believers with the exact same command
that he gave his messengers, alayhimus salam.
Rasulullah
salallahu alayhi wasalam said, because Allah Ta'ala said,
O messengers,
eat that which is pure and work righteousness.
Indeed, I have full knowledge of that which
you do. And Allah Ta'ala also said, 'O
you who
believe, eat from the pure things that we
have given to you in provision.'
Then Rasulullah SallAllahu 'alaihi wa sallam mentioned a
man who was long in sojourned. He was
in a long trip.
Asha'athah arbara,
dusty sorry, disheveled and dusty. And he spreads
his hands in front of the heavens and
he says, oh my lord, oh my lord.
He's making du'a for all sorts of different
things. And the messenger of Allah sallallahu alaihi
wa sallam said that his food is haram
and his drink is haram
and his clothes are haram
and his entire growth,
his whole body was nurtured the whole time
on haram.
For Anna used to Jabu Alaykha,
Rasool Allah sallallahu alaihi wa sallam asked what
they call rhetorical question. It's not he is
not asking the answer. The answer is known.
The question is asked
implying that the answer is obvious.
How is that person's prayer going to be
answered?
So, this is not a side issue. This
is not an issue that, like certain pig
headed and obstinate
old world,
Molkies and
illiterate village preachers
bring with them to the new world in
order to impede
the modern and, wonderful progress in revolutionary
Islam of,
of of of the wonderful snowflaky,
Muslims of America.
Rather, this is a real issue because if
you don't if you mess this thing up
from the
beginning, all the other next 100 steps that
you do with your din are all gonna
be necessarily messed up.
And in fact, the, there's a
He's not the Tasir Kurtubi Kurtubi.
But he's another he's another,
Muhadef who confusingly is also Mufassir.
And the Mufassir
is confusingly also Muhaddith. This is a different
court to be. His name is Ahmed as
well, and they're from, like, the same century.
But he wrote, al Mufim, which is one
of the canonical
commentaries on Sahih Muslim.
You'll see that. Where's
Yaqan Ams Jawad?
The the foundational shuruhat of of Sahih Muslim
are almost all
almost all written by Malakis.
In fact, even Na'vi's Na'vi's
commentary is like an abridgment and gathering of
different commentaries.
Mostly, the business end of it is
is,
what you call it's it's by it's the
he's quoting,
from the,
from the,
which is which is
an expansion on the
the the commentary of the Mu'lim of Imam
Masri, who we mentioned last week is actually
Sicilian.
He's actually a Sicilian. So Sicilian
Sicilians wrote the first
commentary on Sahih Muslim. Go home and celebrate
your Italian heritage everybody.
Yes.
So, writes in his that
the hadith from the siyak of the hadith,
the person who is being described is not
a regular person. Rather he's a person who
has gone out in some journey of obedience
to Allah Ta'ala like jihad, fisabililah or Hajj.
Why? Because the amount of difficulty that's that's
described, a person wouldn't undertake for some sort
of, like, elective purpose.
Shaath and and and Khubar,
disheveledness and dust.
These are the the the
the descriptions of the the the muhren, the
person who is in Iran. Right? The
the.
Right? The the person who's in in that
that that is in in a in a
disheveled state and,
makes a lot of noise with the with
his.
So imagine someone goes out
someone goes out and hides it's a pretty
pious dude.
You know, a woman is pretty pious sister
if you're going out, you know, like,
for Hajj, which is described by Rasool Allah
sallallahu alaihi wa sallam as the jihad of
of the women of
this Ummah. So that person, that pious person
who seemingly has all these other things together
with regards to their deen,
they're the ones who
in this state of, like,
of
and utter humility in front of the lord
and ostensibly in his obedience,
they raise their they spread their hands in
front of the heavens and they say, oh,
my Lord, oh, my Lord, give me this,
give me that. And Rasulullah sallallahu alaihi wa
sallam says answering their dua, not a chance.
Not a chance.
Food haram,
drink haram,
clothing haram,
they're nurtured, they're brought up, all the money
that was spent on them, all, you know,
there is tainted with haram.
It doesn't mean it's all haram that no
like hamza for the last 30 years, I've
only eaten and drunk on like the proceeds
of like robbing liquor stores. No. What is
haram? You mix a little bit of filth
with something pure, the whole thing becomes filth.
Why?
This is a big deal.
Whether or not your beard is the beardiest
or your hijab is the hijabiest
or you're you have a fancy turban like,
you know, masha'Allah, say masha'Allah myself in Mufti
Muntasirah, hamdulillah, masha'Allah. You know,
Jawad is in distant second place.
You know, whether or not you have those
things, if you can't get this thing together,
you have problems.
If you get this thing together
and you're wearing, you know, jeans and a
t shirt, you're more of a you're more
of a a saliq on the path to
Allah
than many people who look real
fancy. And admittedly, it's not easy. It's very
difficult.
And we constantly give salakat and ask Allah
Ta'ala for his forgiveness. But if if you're
like, oh, why are you making such a
big deal about
it? This is why we're making a big
deal about it because Rasool
Allah made a really big deal out of
it. And so to other people, it may
be some sort of fanatical nitpicking,
but to us, it's our deen.
So the next,
the next chapter, taking court control of the
sexual desires, which is the second one, we
mentioned that that's paired
together,
with the the stomach.
Sorry. This is a this is a typo.
The the it should be a under the
Muftasaraton.
So just to backtrack slightly about the
k. Anyhow, then let's not backtrack.
Abu Hurair radiAllahu ta'alaan who narrates the messenger
of Allah the prophet
said, this is a hadith we we made
reference to earlier in the day
that
a person
it's written by Allah
that they will have some sort of portion
from Zina, and they're not going to be
able to escape it.
Even a person who doesn't who doesn't actually
have illicit * with another person,
that person still is not going to be
free from
being touched by somehow or another.
Rather, that
is the most complete and ugly form of,
and there are lighter forms that that nobody
will be able to escape from.
At least some part of it, people will
be affected by it, some less than others,
some more than others.
And he says
that the two eyes, their is to look,
and the two ears, their is to look
to hear,
that which they're not supposed to listen to.
And the the tongue, it's is speaking those
things saying those illicit things that you don't
have a right to say to somebody that
you're not married to.
And that includes, by the way, not just
the tongue, but it includes also the speech
that comes from your communications through WhatsApp and
Messenger and emails
and Facebooking and what it.
And the hand is to touch. So the
grasp or touch, the thing that is illicit
for it to grasp and touch. And the
the the the the feet, their is to
walk to the place that they weren't supposed
to walk to.
And the heart,
the heart goes through its. It's it's being
taken with with with with love
and it's it's desires.
And then at the end of all of
that at the end of all of that,
a a person has the
option of either
making those those desires come through through their
private parts or to
refuting them and saying, no. This is wrong.
I'm not going to accept this path.
Allah protect all of us.
But
this is a really important I mean, this
is a really important,
idea.
And people
people don't take it seriously because it's not
the
it's not
it's not the the and the custom of
our home
to not take their to to take these
things seriously like that.
And someone will say, if you look down,
they'll say, oh, you're being awkward or if
you, you know, are controlled and measured. I
mean, for example, our vice president I mean,
I think the guy is a complete nutcase.
I really think he's, like, morally bankrupt, Munafet,
hypocrite, has several screws loose. I have a
very low opinion of the man. This is
not my opinion as, like, representing IANT or
Latif Foundation. This is my own personal Hamzied
opinion. You're free to disagree with me if
you want to. The one thing the guy
does right everybody gets up on him about.
He says that I don't I don't I
don't dine with,
women who are women other than my wife
or my my my daughters, my relatives.
They get, oh, look. This guy's crazy. This,
this, that. No. He crazy for a lot
of other reasons, but not for this. This
is actually something upright that he does. Because
our culture doesn't accept that.
But and it's fine. You know? The urf
of a place, it has a place in
the sharia as long as it doesn't
go against one of the established,
one of the established bases of the deen.
In this case,
in this case, a person should remember what
is the commandment of Allah Ta'ala. The commandment
of Allah Ta'ala is not.
The commandment of Allah Ta'ala is not don't
commit zina.
The commandment of Allah Ta'ala is.
Don't come close to zina. And in this
hadith, zina has been described in all of
these different ways. And of course, the severity
of the sin and the punishment from Allah
Ta'ala for actually committing
illicit * versus looking at someone or something
you're not supposed to look at
is different.
The the the the actual zina, like, of
the legal definition
is worse than
and more intense in its amount of sin
and disobedience
than the,
than, like, looking or listening or whatever, you
know, flirting with somebody and that you're not
supposed to be flirting with. Go flirt with
your wife. Nobody ever does that except for,
except well, okay. I shouldn't say that because
people do do that and that's why they
stay happy and they stay safe from these
things. But a lot of people that
the the disposition of a person is that
every new thing is
tasty for them. Right? So if, you know,
something they're bored of it or whatever, it
doesn't occur to them that that's something that
that they should be doing,
versus something else that they shouldn't be. But
the point is is this is that if
the commandment of
Allah is don't go anywhere near zina, and
these things are literally called zina in the
hadith of the prophet sallallahu alaihi wasallam. This
hadith is
Bukhari and Muslim are narrating it, so you
don't even need to get into whether it's
Sahih or not. It's one of the first
narrations of this specific wording is one of
the first narrations of,
of of Sahih Muslim. And he Muslim actually
uses it to as a proof that
Allah, his other, like,
proof that Allah predestined certain things for people.
Because it said it's written for you that
you'll be exposed to a number of these
things, and you won't be able to escape
from them.
So if the commandment is don't come anywhere
near Zina,
then it's better to protect yourself
and have a bunch of modernist losers laugh
at you
for being like a pence like prude,
than
to taint your your your soul with something,
it's a sin and it leads to something
so bad. It comes in the hadith of
the prophet, sallallahu alaihi wa sallam, that a
person who's actually committing the act of fornication,
that that person isn't a believer while they're
committing the act of fornication. Rather the iman,
their iman leaves their body and hovers over
them between them and the the punishment of
Allah subhanahu wa ta'ala. If it wasn't there,
Allah would have struck that person dead in
that moment,
because of the severity of of that sin.
So that's option b.
You can choose whatever you want to. This
is this is what, you know,
this is a person who can keep his
gaze down. He's more Sufi than a person
who floats in the air and
does singing and dancing and all this other
fun stuff that
Deepak Chopra will tell you all about in
his new book about Rumi, which was written
in a language that
Rumi never spoke, etcetera.
Very similar,
although slightly different in wording to one that
passed from before.
That the Messenger of Allah
said, whoever Allah protected from the evil of
what is between his two jawbones and the
evil of that which is between his legs,
that person shall enter paradise.
So we continue.
Allah ta'ala said
and so this is the
Islam submission
the levels of submission to the divine.
This has to do with what the idea
that
we talked about yesterday. I don't know if
any of you went to either the Juman,
but,
Juman, Juman, Khutba or the talk in the
evening yesterday.
But the idea that
one of the characteristics of Wahi revelation is
that how smart you are or how not
smart you are have nothing to do with
do with it. It's something everybody's equally has
to humble themselves in front of and accept.
And this is your humility
of yourself for the sake of Allah
will cause you to progress spiritually,
quickly and your inability to do so will
be an impediment. So just talking about that
that idea of of submission.
That in submission,
the
the life spiritual,
progress,
and the path of submission is superior superior
to all other paths when it comes to
revelation.
When it comes to other things, then don't
submit.
Be my guest, argue, and do whatever you
think is best. When it comes to matters
of revelation,
then there's only one path which is to
submit. If you're able to have your own,
you would have done it a long time
ago, but you're not. So
all of us have to come with humility
to the same court.
So,
Allah
in his book, all you who believe, enter
into submission to Allah ta'ala completely and do
not follow the footfalls of shaitan. Indeed, he
is an open enemy for you.
And Allah ta'ala,
Allah most high said,
no, I swear by your lord,
they will not believe until they make you
the arbiter and the judge in,
the disputes that they have between one another.
Meaning who? The messenger of Allah salallahu alaihi
wa sallam.
And Allah ta'ala said,
don't fear the people, but fear me, and
don't sell my my eye out for a
cheap price. And whoever doesn't,
rule by that which Allah revealed,
those people are the disbelievers. Those people are
the ingrates. They're the ones who are ungrateful
to Allah.
And I wanna remind everybody
that following the Wahi is not an option.
We live in a weird, like, screwball time
where we have people, you know, we have
people who
are, like, they're respected people. They're invited to
conferences and things like that. It's not even
backbiting because they say these things openly. Right?
So there's a very famous a very famous
person who's becoming famous for all sorts of
other reasons
that we're not gonna bring up right now.
But,
this idea of, like, for example, tarik Ramadan,
he says publicly that women should inherit the
same sure that a man inherits,
because whatever x y z reason he has.
Even though the Quran is very clear in
in the,
the way that inheritances
are separate are divided to the point where
this is one of those issues that there's
the least amount of difference of opinion
amongst the different schools of thought because it's
so explicitly
spelled out in the Quran how these things
are supposed to go. And the funny thing
is there are certain there are certain instances
in which a woman will
receive more than a man.
If a person if a person dies and
he leaves,
siblings to their father through their father and
siblings to their mother,
The siblings to their mother may inherit. The
siblings to the father won't inherit. So the
sisters to the mother will inherit and the
the brother through the father won't. If someone
has, like, for example, shares a father with
1 brother and shares a sister with a
mother, the sister may inherit and the brother
may not inherit at all in that case.
Not half. Nothing.
Right?
Nobody ever brought up like, oh, yeah. Even
in those cases, we should redistribute.
This is all completely like just like, oh,
look.
Some kuffar and farangi said that Islam is
misogynistic.
And so we're gonna like, no no we
gotta reevaluate
all of this stuff now. And what the
Quran really meant? What are you gonna say
what Allah Ta'ala really meant? How are you
supposed to know? Did you, ahu billah, understand
what Allah Ta'ala understands?
And the idea is that there is even,
even, you know, it is sufficient that Allah
Ta'ala said it that we accept it.
But in the sharia there is a very
common sense answer as well, which is that
women are not financially responsible for anyone other
than themselves. Whereas men are responsible for their
female relatives financially.
The judge can
force a man to have to support his
his daughters and his mother and his sisters,
whereas the, a woman doesn't have to support
anybody. Not even her own children. She's not
financially obliged to support them. Minor or major.
If she does, it's considered a sadaqa. Right?
So
this person
gets invited to conferences every year and a
big platform and retweeted and all of these
other things for essentially making Radhav Hukam of
the book of Allah
He's not the only one. I can name,
like, a number of people. Some of them,
I won't name them because they're, like,
intellectually,
they're they're taken seriously. But, hamdulillah, the general
public doesn't know who they are. So I
don't wanna name their names just so I
don't wanna make you aware of somebody you
haven't heard of from before. But they say
these ridiculous and and, like, silly things. Right?
What
does
the meaning of Islam? Islam doesn't mean peace.
I don't care how many uncles get up
on TV and says that Islam means beast.
It doesn't mean beast. Islam means what? Submission.
Salam means peace. Islam means what?
It means submission.
So, Allah
says what? They haven't believed. Allah swears an
oath by Himself. He says, by your Lord.
That person hasn't believed
until he makes you, Yaniyah, the Prophet
an arbiter in their affairs.
This is Kufr.
It doesn't matter how intelligency
the intelligentsia gets and how fancy schmancy they
seem and how many conferences they get invited
to. This is this is wrong. It's not
just wrong as in haram. It's wrong as
in Kufr. It's an explicit commandment of the
book of Allah Ta'ala that people are
It's a text to the that whoever
attempts to refute or negate a a a
a commandment of the of the book of
Allah Allah that person has
become one of the people of loss, one
of the people of perdition, meaning one of
the people of the hellfire.
This is not permissible.
If you want to accept it as wahi,
you're a Muslim.
If you don't want to accept it, and
you want to say, you know,
Allah Ta'i, you sit in a chair and
I'll sit in a chair and let's have
a talk.
Then you have nothing from the deen.
If you want to have a conversation back
and forth and struggle
with God and things like that, you will
be happier as a rabbi. Trust me.
These are the types of things rabbis say,
which is fine. That's their religion. They'll have
to deal with the between
them and Allah ta'ala. In this world, we
respect them as our neighbors and friends and
things like that. But that's not
Islam. It's not Islam at all.
And so this is something the reason it's
so silly. One would
perhaps, generations have passed by that one wouldn't
have to say things like this. But now
we have to say things like this because
this type of stuff is being touted as,
quote unquote, normal. It's not normal.
It's not right. It's not right at all.
It's wrong. If you read the books of
our tradition,
why do you need to read the books
of our tradition? Rasulullah
salallahu alayhi wa sallam himself is saying it.
In fact, Allah Ta'ala himself is saying it.
So,
but if you believe that perhaps this is
some sort of erroneous or extreme interpretation
from, some crazy guy from Chicago and, you
know, whatever, Mubarak will apologize on
behalf of Latif and never invite him again.
Go look in the books of the ulama
and see what they said about these people
who say stuff like this.
The unbroken tradition that survives to us to
this to this point.
And so Allah ta'ala says, don't fear the
people
and fear me.
And don't
sell my ayaat, the verses and the signs
of my book for a cheap price. And
whoever doesn't rule according to that revelation that
Allah sent down, those people are the kafirun.
And this is a hadith narrated by Abu
Hurair radiAllahu anhu. It's a unique hadith in
this entire collection. In fact, it's a unique
hadith in the entire rial of the sai'en.
Because it's the only hadith that's neither from
the Sihasitha
nor from the of Imam Hakim.
However, the the Muhadithun
including Hafiz bin Hajar and Nawawi, all of
them said that the the the narrators of
this hadith are all of the standard of
the Sahihin, of Bukhari and Muslim.
And it's a hadith that that the hadithin
have accepted as being Sahih despite not being
included in those collections.
That the messenger of Allah sallallahu alaihi wa
sallam said,
one of you will not perfect your belief
until their desire
becomes conformant with that which I brought.
And so this is something very interesting that
people they see like pious people and they're
like well that guy probably just prays because
he likes praying.
Nope. Like, very few people, almost nobody, like,
just quote unquote likes praying and born that
way. That guy just pikes because they like
piety and whatever. That guy just wakes up
for fajr because it's easy for them. It's
not easy for anybody. However,
if you've been waking up for fajr for
the last 40 years And you forget to
set your alarm. You're probably just out of
habit. You're going to wake up anyway on
time.
It's not a habit you were born with.
It's a habit you made.
Rather than looking at people whose habits are
in line with the Sharia and saying oh
that person just is like that. Know that
that's actually a superior level of imam.
Because it means that person fashioned themselves with
something was a crooked piece of ore.
And then it was melted and refined and
cleared from impurities. And then forged and hammered
and fashioned into a sword.
That sword is superior to the crooked piece
of ore that it used to be. And
the other crooked pieces of ore that are
bricks and blocks and stones of ore that
are still sitting there.
So you're the perfection and the completion of
your iman is in what? Is in having
done the right things so many times, so
many times, so many times that it no
longer is a struggle for you or it's
no longer as much of a struggle for
you. Now you struggle on higher things
because those early battles that you struggled with,
you've completely worn yourself out in shape and
yourself and fashioned yourself into somebody who submitted
to Allah subhanahu wa ta'ala's will. That person
will receive the reward of the struggle
that they used to do
when they do it even though they don't
have to struggle anymore. Because they changed themselves.
They gave themselves up for the sake of
Allah. So Allah gave them a better self
in return.
And on top of that they'll receive more
rewards for dealing with other things, other issues
that that initial struggling to wake up for
Fajr couldn't even imagine that a person would
have to deal with. And this is a
very, this is a very high and lofty,
maqam in the deen.
So we continue,
with the lesson 7. I apologize if I
feel like I'm or it feels like I'm
rushing through,
the text. It's just that I I I
feel like we're so behind.
When whatever I don't finish, he's gonna come
back and teach the rest of them. Latif
will do round 2.
Yeah.
M and m, baby.
MMZ.
So these are the
so if we say that these
so the the first the first
chapter was what? Tawba.
That's like like the negative
one.
Okay?
Then we talked about takwa
which is like
level 0. That's where you start from.
Then we talked about the inroads to the
heart. K. Now you're trying to get something
good going in the heart. Now let's block
out all the bad stuff and put in
more good stuff. Okay?
Now we shifted to another phase of the
the text which is talking about the Fada'il
and the Rada'il of the heart. Which things
are good for the heart? Which things are
bad for the heart? So submission is to
Allah to Allah is good for the heart.
Submission to your girlfriend is going to lead
in a bad place, but submission to Allah
to Allah is what?
It's good for the heart. Submission to submission
to your boss and to the government and
to all this other stuff,
they're in and of themselves, they're not a
good thing.
You only submit to them
in relation to what Allah told you to
render to them as far as their rights
are concerned.
But the only one who has the right
to be submitted to without any question is
who is Allah
So that was that that Islam was one
of the one of the virtues of the
heart. Now we talk about some of the
rada'il, some of the
some of those those diseases of the heart,
the things that sicken the heart and that
that that that that that eventually may kill
it if a if they go unchecked in
a person.
They were not commanded but to worship Allah
with sincerity
to him,
in Deen,
and inclining toward,
his truth, meaning being disinclined to any way
other than his.
So when people do fun and gamesy type
stuff, when people,
set up weird groups and start killing people,
or when people,
you know, get stuck into, like, yeah. Now
I'm a big speaker, and I have to
say this thing to make these people happy
and that thing to make the other people
happy. And when people do all the kind
of weird distracted distracted fun and games they
do and then they use the the cloak
of Islam,
let them reign themselves back in. Let's all
reign ourselves back in and remember, we weren't
commanded except for to worship Allah to Allah
with our making our deen sincerely to him,
disinclining from anything else and inclining toward his
deen.
It's very simple it's a very simple formula.
Is not gonna ask you how come you
didn't
put the caliphate up. Unless you actually were
able to do it, in which case, what
are you waiting for? The rest of us,
he's not gonna ask us. He's not gonna
ask us why didn't you open Madrasa. He
did not gonna ask how come you didn't
open a new masjid as an individual. If
you're able to do so and there's a
need, yeah, he may ask you. But if
you're not in the position to do those
things,
then you're not gonna be asked about those
things. Those are the everyone wants to worry
about the president. Nobody wants to worry about
the piece of paper and garbage,
in the street in front of their own
house.
Everyone wants to worry about the president and
the king and the prime minister and all
this big shot stuff that's outside of their
scope.
And the fact is that we worry about
everything. We want good for everyone at every
level.
But the primary,
like, bandwidth should be taken up by those
things that you can do.
And everybody, even if you're a slave that's
in chains,
even if you're shackled upside down in a
dark room
and you can't even move, Allah protect us
from ever being in such a situation.
Inside of your own heart, you're king.
Nobody nobody has the right or the ability
to enter in there, except for whoever you
let in.
And that's what you were first commanded and
I was first commanded to deal with. And
so, if that
if that,
imperative is compromised, that mandate is compromised
for something else, then know that you've let
things come out of order, of importance.
And Allah most high said,
Do not invalidate your charity,
by seeking favor through it or causing harm
like the one who spends his, wealth in
order to show off to people. That you
gave someone charity, and then you asked for
a favor from them afterward. Or you gave
someone charity, and you kept bothering, remember I
gave you this, remember I gave you that,
this, that, and the other thing. Don't be
like that because it's a sign that you
did it just to show off.
That you did it just to show off.
And ostentation is is is a is a
cancer of the heart.
And he he describes the as
the ones who just show off to one
another, and they don't actually remember
Allah. Even though they're praying and giving
and masjid presidenting and speeches and this and
that, but the and and and,
you know, dressing nicely and showing up with
nice clothes and with nice perfume
in front of everybody and Masjidhi type events
and whatever,
but, and donating big big checks and whatnot.
All they're doing is showing off to one
another, and they don't remember Allah to Allah
in doing those things except for very little.
Doesn't mean that everybody does that. There are
a lot of people who remember Allah Ta'ala
in doing those things. But,
the are not them. And sometimes the difference
between the 2 of them are subtle. You
can't tell as an outsider which one's who
who's who's doing what.
You know? There are a lot of there
like, you know, like, there's animals in nature.
So there's a snake that's really poisonous, and
then there's another snake that looks like the
one that's really poisonous, but
it it can barely bite you.
2 things look very similar to one another
but, you know, you won't know from from
the outside which one's which.
Said that the prophet said,
whoever,
whoever speaks in order to be heard, not
for the pleasure of Allah Ta'ala,
whoever speaks in order to be heard,
on the other day on the day of
judgment,
will
make all of his secrets heard in front
of people, all of the bad things about
that person. Because they've wanted to say something
nice in order to be heard, like, how
good they are. Will let the people hear
all of their secrets to show how bad
they really are on the day of judgment.
And the one who,
the one who,
shows off to other people in order to
be seen,
that person will show everybody,
all of their bad things in front of
everyone on the day of judgment.
We should have a little bit of shame
when doing something even though a person
generally, their nature is that they would like
that other people see good about them.
But to purposely show off, a person should
be a little bit careful.
Person in those situations,
they should they should be careful, and they
should remember that I also have sins. Imagine
in this in this gathering, if my sins
were to be seen by people, how would
I feel?
And this is interesting, you know, like when,
anyone here in the financial sector?
Right? So you're kinda you're in business school.
Right? So if I have like like Apple
is a pretty good pretty strong company, powerful
company, isn't it? Right? If I have a
$1,000,000,000 should I just buy Apple shares with
all of it?
Few just failed. No. Why? You should diversify.
You should diversify because if something happens to
Apple, the entire ship is sunk. If you
diversify,
something goes down, something goes up, your money
is more safe that way.
Your work for the akhira is like that
as well.
Just like certain investments are high risk, high
gain, and certain investments are very stable.
The sadaqa that you do that's so subtle
that the left hand doesn't know what the
right hand is spending,
that may not be what gets the masjid
built completely.
However,
it is something that you know it's money
in the bank, both literally and
spiritually.
And it's unassailable unless until and unless you
actually spill the beans and tell anybody else
or like if you leave the dean or
something like that, generally, it's relatively safe.
Right? Those deeds that are so subtle that
even your children don't know about them, even
your spouse doesn't know about them, even your
parents doesn't know don't know about them, your
friends don't know about them, you never told
them to anybody whatsoever.
So someone might say, well, how about the
Jummah Khutba? Someone has to give the Jummah
Khutba. Right? I chewed all of them out
that if you wanna give the Khutba, you
should go to Madrasah for the next, like,
whatever 5, 6 years and then give it
instead of, like, just, you know, coveting the
the mimbar for free. Right? Okay. Mufti Mun
Tasir is here. He's like the like of
your home. It's actually befitting of him to
give the the jamaqutba. Right? He's someone in
that position. Or you become the Masjid president
because there's nobody else to do it, and
you didn't want to, but they put you
in the in the position, and you're in
a position in order to do the job
well and whatever.
Go ahead and do all of those things.
Don't abandon them. They'll be, like,
too too humble, to do all of this
and no stuff or lie, and I'm not
gonna show off. And then, like, the mustard
goes into bankruptcy or whatever. Right? No.
Okay. If it's if if the you didn't
covet it and it came to you.
Alright? Sayedna Omar, alayahu, when he when he
became Khalifa,
the blood drained from his face,
and he's took the took the bay'ah from
the people. He took their oath of allegiance,
and he said, I heard the messenger of
Allah sallallahu alaihi wa sallam say, whoever whoever
seeks this affair, Allah will destroy him through
it. And whoever,
this affair is thrust on his shoulders, Allah
will aid him in it.
So go ahead and do it,
and seek Allah Ta'ala's help if you did
it the right way.
However, don't expect you're gonna see any of
those deeds on the Day of Judgment.
If it happens, surprise surprise. How pleasant. Don't
expect that you unless, you know, that you're
like the super like, like,
Sufik ninja that, like, you're immune from,
immune from,
showing off and you're you're you're gonna be
able to avoid all these pitfalls. You're a
human being at the end of the day.
Everybody likes people to like them.
There's nobody who'd who's like, yeah. I want
everyone to hate me. Those people are actually
usually, they don't need to go to, like,
a Sufi Sheikh. They need to go to,
like, a mental institution
because their their disposition is imbalanced. No normal
person likes everyone to hate them.
So,
you know, do the work.
Ask for Allah Ta'ala's help.
Do something a little bit on the side
expecting that none of this is gonna pay
off on the day of judgment. If it
does, eat Mubarak to everybody.
But, this this is a very precarious path
to go down.
So this is really scary
for a number of people
that Sayna Abu Hurair
who mentioned
or narrated that the Messenger of Allah sallallahu
alaihi wa sallam said,
whoever
learned a knowledge,
from those from those knowledges that are learned
for the sake of Allah Ta'ala,
seeking the pleasure of Allah
Literally seeking the face of Allah
mighty and majestic is he.
But they didn't that that's that's why they
should have learned it, but they didn't learn
it except for in order to
get a piece of the pie, get a
piece of the dunya,
to get some material of the dunya. That
person won't even he won't even smell the
fragrance of Jannah on the day of judgment.
Meaning what? The fragrance you can smell from
far away?
They won't even smell the fragrance of Jannah.
They're not gonna come anywhere near it. So
everybody who wants to go to medical school
in order to help people,
good for you.
Will test you, and you'll have a chance
to help people more or make more money,
and
have fun.
And everybody who wants
to give the because I want to serve
Islam,
you know, but they have the chance to
say the make people happy, and they make
the right choice or the wrong choice. Good
for you. It's an extremely perilous path to
go down.
And this has to do with how horrible
showing off is. There's Rasool Allahu alaihi wa
sallam says in another hadith, he says that
the riya
showing off,
uh-uh
is what? It's a shirk al asar.
It's the the the minor shirk.
So imagine how imagine,
imagine how bad that that sin is that
it should be,
associated with Kufr in any way. Because we
know from our that Kufr is a qualitatively
higher order of rebellion against the lord. Mighty
and majestic is he than any sin.
Abu Hurair radiates a hadith qudsi that the
mess that he heard the messenger of Allah,
sallallahu alayhi wa sallam, say, Allah, most high,
said,
I am the the the
the the partner that's
in least need
for for partnership.
So whoever does a deed for me,
or so whoever does a deed in which
they intended it to be for me and
for someone else at the same time, I
leave the share to whoever else they intended
it for. Meaning, if a person does something
like, oh, I'm doing it for the sake
of Allah and also there's, you know, sister
so and so in sister section that, you
know, I kind of wanna impress and this
and that. Allah says, look, if you enter
me into a partnership that I have to
share something with somebody,
I don't need any I don't need to
share anything with anyone. Anything that somebody gives
me a piece of it and give someone
else a piece of it, I just say
it's I give my share back to the
to the other people that you did it
for, and,
and I I leave that that deed completely,
which is another way of,
of expressing the same concept that Allah is
pure and he doesn't accept anything other than
that which is pure.
So
it should be very scary for a person
that any part, even if it's 99% for
the sake of Allah and 1% in order
to impress the brothers because the masjid election
is coming up or whatever,
100 other reasons that that are there, you
know,
because I wanna be accepted by the people
at work or whatever.
All of those all of those things, Allah
will abandon that deed. He will not accept
it. And this is very important a person
has to understand. This is one of the
things that our ulama drilled into us, our
when
we were when we were studying.
And I see it's like almost rarely, if
not, almost never mentioned over here, which is
you can do a deed. It's difficult enough
to do a deed correctly.
If you did it an incorrectly,
you should assume it's gonna be rejected. If
you prayed without, rejected. If you prayed, like,
1 raka too short, you prayed 3 3
rakah for instead of 4, you can assume
it's going to be rejected.
There's no real need to think about it.
However, just because you did something the right
way, doesn't mean it's going to be accepted.
Allah Ta'ala gets to choose who he accepts
from.
Allah doesn't accept from anyone other than the
one that fears them. So, person should constantly
be afraid, does Allah accept this or does
he not accept it? And he also tells
the reasons for why things are not accepted.
And one of them is what? To do
something for the sake of anyone other than
Allah Subhanahu Wa Ta'ala. Now the the genius
thing of the prophet sallallahu alaihi wa sallam
is what? Is that what was he doing
for 23 years? They conquered barely anything.
They conquered just the backwoods of the Arabian
Peninsula. Even that, almost all of it rebelled
once Rasool Allah sallallahu alaihi wa sallam passed
away. What did he do for all that
time? That that Omar and Uthman
conquered more territory, Abu Bakr conquered more territory
than him.
What did he do? He prepared that Abu
Bakr, Uthman and Omar
because conquering territory is easy.
Preparing human being is very difficult. And the
person who can do small deeds with purity
and akhlas,
for them to do big deeds is easy.
It's an easy jump to jump from doing
small things, small deeds with ekhlas to doing
big deeds with ekhlas.
But the person who cannot do something small
with Ikhlas,
they and they and they can do big
things also but not with a class. To
teach them to do anything with a class
is very difficult.
What does a class mean? It means sincerity,
but it literally means to make something pure.
So these ahadith are are are very explicit,
very clear that the prophetic methodology
requires teaching somebody
to do something with the purity of intention
first, and if it looks big or small
to other people, the heck with them.
If you can learn to do something simple
like pray 4 raka'as without thinking about anyone
other than Allah for the 4 minutes it
takes you to pray that those 4 raka'as.
If you can do it, good for you.
Make du'a for me. It's difficult for me.
If you can teach someone to do that,
then that person to teach them how to
take over the world and run a government,
you know, out of the fear of Allah
Ta'ala and not being greedy is easier than
finding someone who teaches to who has taken
over the world already
and teaching them how to pray for raka'as
with Ikhlas.
The prophetic methodology
puts the purity, the training of purity in
a person's intention first.
And then after we let them rip on
the world, that's fine.
They'll do good things. They'll do great things.
They'll do great things, but you have to
get to that point. And that's the difficult
part. That's the the the
the amazing part, that proves that the din
is from from Revelation and not from from
this world. Because people of this world, they
not only
aren't able to do things with a class,
they don't even know what the point of
a class is.
Yes.
What about for someone who does
certain I got with the hope or a
secondary goal, to inspire someone else that's watching
them to also do something. For example, a
father.
Maybe the father Yeah. You do things for
a good good good good, example. Mhmm. Like
I said, diversify your investments. It's possible that
a person may do something, and even the
showing off is for the sake of Allah
because they want their children to, like, whatever
have good deen.
But it's like high risk, high high high
reward.
Go ahead and do it, but don't assume
that it's gonna count because there's very few
human beings that are able to be immune
from their immune to their own nuffs.
Getting in at the last minute and be
like, look, my kid thinks I'm pious. Right?
So do it. Don't stop.
But do something else on the side in
order to hedge against if those deeds fail
fail you on the day of judgment.
So
this is a very
scary hadith. We should take a lesson from
it because whatever for whatever reason, we act
like these things are like, we're immune to
them, but we're not.
And here's a story about people who
probably did more for the dean than us,
and they got caught.
So, you know,
we should also fear getting caught even more
so than than than them.
That Sayna Abu Hurair radiallahu anhu also narrates
that I heard the messenger of Allah sallallahu
alaihi wa sallam say.
The first person indeed, the first person that
will be judged on the day of judgment
will be a man who was who was
martyred or who ostensibly seemed like he was
martyred in the path of Allah Ta'ala.
He will be brought forth. Allah Ta'ala will
show him all the blessings he gave him,
and the person will admit to them.
And then
Allah Ta'ala will say, what did, you know,
what did you do with those blessings? He
said, I fought in your path until I
was martyred.
Allah Ta'ala said, you lie.
Rather, you fought so that people would say
that you're brave and they said it. Then
he will be commanded to be dragged by
his face
and flung into the fire.
And a man then the next person who'll
be judged on the day of judgment,
will be a person who learned knowledge and
taught it and recited the Quran.
And he will be brought
and he will be shown his blessings that
Allah gave him and he will
acknowledge them. And then
Allah Ta'ala will say, what did you do
with these blessings?'
And he'll say, 'I learned knowledge and I
taught it and I read for your sake
the Qur'an.
I recited for your sake the Qur'an.
Allah Ta'ala will say, you lie.
Rather, you learned so that it would be
said about you that you're a scholar, you're
an alim,
and you,
recited the Quran so that it would be
said you're a Quran reciter, you're Qari,
and it has been said about you,
meaning you got what you wanted already,
then it would be commanded that that person
be dragged on his face and flung into
the fire.
And the third one, will be a man
who Allah Ta'ala
was generous to and gave him from all
different types of wealth
and, he will be brought forth and he
will be shown the blessings he was given
and he will admit to them.
And
Allah will say, what did you do with
these blessings?
And he will say, I didn't leave any
path
that you love people to spend on except
for I spent in your,
ex I spent on that path for your
sake.
And
Allah will say, you lie.
Rather, you spent so that people will say
that this person is a,
an extremely
generous person.
The Sahih is the person if you ask
him, he's the generous one. If you ask
him, he gives.
The Jawad is the one that he gives
even without being asked. That you that you
that people would say that you're so you're
the
superlative example of generosity.
And people said it about you, then it
will be commanded that that person be dragged
by their face and flung into the fire.
This is like scary stuff.
Very few of any of us will ever
be martyred in the path of Allah
Very few of us will ever have that
much money much less spend in the path
of Allah Ta'ala. Very few of us will
have any knowledge,
or or much less this level of knowledge
that the person, the people will know that
person amongst the qaum to be a master,
a reciter of the Quran, and a master
of of of scholarship.
So if those people can go wrong with
it, people like us, it can, you know,
it can go very wrong.
It can go very wrong. A person the
person who thinks that it's not gonna go
wrong, they're the ones that it goes wrong
for. The person who constantly is afraid of
it going wrong, they're the ones that have
a chance of being saved.
Allah ta'ala.
Save us all.
I apologize. We're going on long. We're going
2 hours without a break. But, you know,
after that, then you can go home and
we'll be done with the day. So have
a little bit more,
patience,
and, we'll get through as much as we
can. And whatever we don't get to, so
generously volunteered to,
to to finish the book with you all.
The
the prohibition of envy.
I
think this is a typo. It should be
a a a a a a fatha or
a kasra. Anything but a
a
That hasad the the the definition of envy,
for the purposes of the shara'a is to
wish for someone who has a blessing to
lose it, whether that blessing is a blessing
of the deen or a blessing of the
dunya.
So for example, someone else has something nice
and you're like, oh, that's cool. I wish
I had one too.
It's not so bad. I mean, it might
not be a sin at all, in fact.
But the idea that you you're like, how
that person doesn't deserve it. You feel bad
that someone else got something, it makes you
angry or burn inside. That's really bad.
That's not good. If you, you know, wish
to have it as well, it's probably better
not to.
Why?
Because Allah
gives everyone exactly what they need.
And he chooses the best for a person
as long as that person has iman.
We won't say chooses best but he chooses
good for everyone as long as that person
has iman. Person should always ask Allah for
what's best and let him decide. Whatever his
decision is, you should
revere his decision more than you revere your
own. The problem with with with wanting someone
else to lose their their blessing is not
only is it a jerk thing with regards
to somebody else, but the more deep and
insidious,
problem is what
is that the supposition is that Allah made
a mistake or that you knew,
better. When you think someone else got something
they didn't deserve, you think that you know
something about what they deserve better than what
Allah knew.
And that's really bad.
That's really bad.
Should
be
or do they envy the peep
envy the people for what Allah gave them
gave them from his grace?
The idea is that there was a lot
of envy. There was Hasid when Rasulullah Sallallahu
Alaihi Wasallam, when he received his nubuah,
the other clans of Quraysh were like, this
is bogus. How come we're not we don't
get an nabi?
That's really what a lot of it boiled
down to. It wasn't like they had a
they they they, you know, they had any
legitimate grievance that Rasulullah salallahu alaihi wa sallam
is calling toward anything that doesn't make sense
or isn't really good.
But they're like, this is like, this is
they're try they're like, he this is, Banu
Banu Hashim trying to get a leg up
on us,
or whatever. And so imagine Hasid is such
a bad sickness
that Abu Jahl and Abu Lahab. Abu Lahab
is literally he would have been like the
Ahlulbayt of the prophet sallallahu alaihi wa sallam
if he had accepted the deen.
Abu Jahl, these are the close relatives. These
are the noble men of creation, the close
relatives of the messenger of Allah sallallahu alaihi
wa sallam. If they had accepted Islam, they
would have had a maqam like no other.
But now they're, like, going to become the
laughing stock of the hellfire.
Hasid made it go really wrong for them,
And it can make it go really wrong
for for for other people as well.
Sin Abu Hurair
he he he said that the messenger the
prophet
said, I warn you with regards to,
with regards to hasad, with regards to envy.
Because envy
will consume,
a person's good deed.
A person's good deeds like,
fire,
consumes firewood
or like fire consumes
a brush or twigs in a different in
a different wording.
The the kindling,
it lights up really quickly. Right? It's gone.
It's like just,
it's toast real quick.
Just like that, the hasid will,
will eat up a person's good deeds.
So take warning from that. It's a hadith
of the prophet
that a person can be forgiven for having
jealousy,
for 2 things. Right?
1 is a person who
Allah gave knowledge to and he teaches the
people by day night and judges
justly in in their disputes and in their
affairs. And the second is a person who
Allah gave him a huge sum of money
and that person spent it in the path
of Allah ta'ala.
Literally, Allah ta'ala gave him authority over that
wealth until he completely dissipated it all in
the path of Allah
ta'ala. Right? But that again, those don't mean
that you wish that person to lose the
the the the,
the blessing.
Rather, it's so awe inspiring when a person
has that blessing that a person can be
forgiven for wishing like I had that too.
You know.
Nowadays, we do that with cars but there's
a part of the Ummah that used to
do that with like like more important things
like this.
Insha'Allah,
this, last chapter Insha'Allah, we'll go through and
then we'll we'll we'll call it a day.
This is a really important chapter,
because these are these are the these are
the fitna of the we live in.
Every has their own fitna. This this chapter
regards the fitna of our poem. So it's
talking about 2 things. 1 is egomania,
the worship of your nafs,
like or which, you know, I think it
wouldn't be a stretch to say individualism
or at least, you know,
pathological
individualism.
And the second is something that people don't
even know as haram, which is the love
of leadership. I taught in Islamic school,
for a quarter as a substitute. K? I
taught Islamic studies.
And I told the kids, I said, you
know, like, loving leadership
is just as haram is like eating a
ham sandwich.
No. What if I wanna be a leader
to help people? I said, you don't have
to be a leader to help people. You
can go clean the bathroom. Like, no. But
I can do more if I'm a leader.
I'm like, no. You can keep cleaning bathrooms.
You can do a lot. Trust me.
You don't have to be president and have
a chair and order people around in order
to help people. There's a lot of help
that happens, meaningful help that happens before that
point.
And, I told them, you know, the hadith
that we're gonna read now. And, like, literally,
there were, like, a couple of kids that
were in shock. They were, like the system
was, like, trying to vomit up what they
just heard because they couldn't accept it. And
I'm like, okay. Don't believe me. Go ask
Sheikh Khaled who's also teaching and go ask
Sheikh Omar who's the principal of the school.
If you think I'm like hardcore crazy guy,
substitute teacher. And so they actually went, and
I'm like, what did they say? Like, yeah.
You're right. It's haram.
So he's like 8th graders,
So you one would think think that they've
got them get the memo by then, but
they don't. And part of it is because
people don't know. Part of it is because
people know, but they don't really take it
seriously. I mean, it's really haram. It's like,
you know less of a sin to walk
into the masjid with a beard
than to walk into the masjid thinking I
should be president.
I should be imam.
I should be the sheikh. I should give
the khutbah.
This is all like shaitan type stuff.
This is all shaitan type talk. This is
all shaitani
attributes that a person walks in with. But,
you know, go figure. These are the things
we teach our kids. We people teach their
kids. This is so horrible. We you know,
like, oh, you're gonna be a leader. You're
after this. Walk into the room, and you
should be the one who this. You should
run for this, run for that, and blah
blah blah. And
look, there is
something praiseworthy like Sayidna Yusuf alaihi Islam.
He said he explained to the king that
there's going to be this problem and I
can help you solve it.
Right? But there's a difference between that and
walking in the room and thinking you're better
than other people. You have an
innate like offering to help has is different
than having feeling you have an innate superiority
in front of other people.
Sidi Ahmad Rifa'i, who's one of the great
of the, of Tasawwuf,
he said this he said this in, Mona
Asherfa'ali Tanwi
really was impressed with the saying of his.
He said he said in his gathering, majlis,
probably hundreds of people are there. He said
that he said that I I I I
would be raised on the day of judgment
with Firaun and Haman.
I would be raised on the day of
judgment with Firaun and Haman if I felt
in my heart that I was better than
anyone in this in this room.
Those are strong words. If I were you,
I wouldn't say them. I definitely wouldn't have.
But those are people, these are genuine states
that passed over their heart
because of the
the bitter and difficult struggles that they did
in order to engender these qualities into inside
of themselves.
Person shouldn't look at another person and think
that they're better than them. It's a complete
sickness. It's and the idea that you're so
much better that you have the right to
be some sort of leader because that's, like,
completely and totally a 100% bogus. And it's
it's a sign that something's very wrong, and
it's very haram.
I don't know how to say that, you
know, because people are like, yeah. Normal haram
stuff. I do it all the time. No.
This is like one of the things that
will completely sink your ship.
Allah most high said,
Allah says in his book,
this is the, or that's the abode of
the afirah, we made it for those who
don't wish to exalt themselves in the earth
nor to cause mischief.
And
in the end, the people who fear Allah
Ta'ala will come out on top.
And Allah Most High said,
walatam shifil ardi maraha.
He said, don't walk in the earth in
ex exuberance.
No swagger, Texas or otherwise.
Rather Rasulullah Sallallahu Alaihi Wasallam used to walk
very humbly.
His walk was very functional Sallallahu Alaihi Wasallam
because the people in Jahiliya used to like
walk like you're a big man, you know,
in order to be seen. Whereas Rasoolullah Sallallahu
Alaihi Wasallam, he used to his head was
tilted forward and his gait was tilted forward
and he would walk really fast as if
he's walking downhill wherever he walked.
Because he knew where he was going so
he got there quickly. Whereas if you're just
along for the ride, there's no real point
to what you're doing,
then,
you know, then you're you're just showing off.
So don't walk in the earth in exuberance.
And Allah most high said,
He says, don't raise your face with contempt
for others,
nor romp about in the earth in exuberance.
Verily Allah loves not those who are conceited
in vain.
Meaning what? Meaning thinking you're better than other
people.
These people are voters, and these people are
kaffirs, and these people are fasak, and these
people are stupid, and these people are uneducated,
and these people are tacky, and these people
are not fashionable, and these people are this,
and those people are that, and these people
are, you know, of a different race, and
these people are immigrants, and these people are
God knows what. Right? People have all of
these weird things they put in their stories
they tell themselves and things that they put
inside of their head. The same thing that
shaitan and Iblis
put inside of his head when he saw,
Sayna Adam alayhis salaam.
And that was a big mistake. It cost
him everlasting life. He's gonna go to the
hellfire for it forever. So don't make the
same mistake. Because the sadhu almulwur elabireihi, the
happy one is the one who learns a
lesson from other people's,
other people's
misfortunes.
And Allah ta'ala said in his book,
This is the story of one of
the classical villains of the book of Allah
Qarun, who was not Egyptian. He was from
Banu Israel.
And he was a man of knowledge. And
he was a man of power and strength.
Verily, qarun was from the people of Musa
and he committed excesses against them. We gave
him such treasure that just lifting the keys
of its strain the mighty.
Musa said to his people, do not rejoice
pointlessly at the sight of his wealth because
Allah Ta'ala does not love those who rejoice
so. And seek out that which Allah has
prepared for you from in the abode of
the hereafter
and forget not your portion of this world.
By the way, just seek out what Allah
ta'ala appointed for you in the hereafter and
don't forget your portion of this world. People,
tahrifan, you know one thing is to change
the Quran and its words. It is protected
from that. Someone will try, they will fail.
People another tahrif they do is to try
to change the meaning of the same words.
They say, see, look, Allah Ta'al is in
his book. Seek what Allah Ta'al has prepared
for you from the akhirah, but don't forget
your your portion of this world. Meaning work
for both of them.
No actually the tafsir of this, don't forget
your portion of this world is what?
Your kafan. That's the only part of this
world you are going to take with you
in
the grave. This is a misunderstanding people
promote. Tell me the hadith of the prophet
is that one of the sahaba
in
the battle of Uhud. He's sitting eating a
bunch of dates, and he says, you Rasool
Allah, what will I receive,
if I die in the path of Allah.
He says, we'll go straight to Jannah. He
says, really? He says, yeah. And he didn't
even finish eating the bunch of dates that
he was eating. He ran into battle and
he was shayid fisabilillah.
Tell me what what type of balance was
he making?
There are so many, so many
examples and instances of the Sahaba completely putting
their akhirah over their dunya.
Said, Abdullah bin Mas'rud radiAllahu ta'ala anhu. He
refused to take a pension from the state.
Even though he was the one of the
veterans of the battle of the Badr, the
highest pay grade in the in the in
the caliphate during the time of who
refused to take a pension from the state
because he said I did everything for the
sake of Allah ta'ala. I don't wanna receive
any reward for it. And there wouldn't have
been any uh-uh uh-uh any aib
or or or or stain on his honor
had he taken it. The other sahabah radiAllahuhan
whom were taking it.
They said, just sign your name in the
diwan, in the exchequer.
Don't take your pension but after you die
at least your daughters can take the money
and live off of it. So why should
they take the money out and live off
of it? I already taught them the Surah
Al Wa Ta'ala.
Rasulullah Sallallahu Alaihi Wasallam said whoever recites Suratul
Wafi daily, Allah Ta'ala will protect them from
poverty. He said I already taught them the
Suratul Wafi. Why do I need to sign
up a pension for them?
That doesn't make sense. You say, no.
Adwa bin Mas'ud, you are being extremist.
Don't you know the Quran says, walatan sanasiba
kiminadunya?
But that's not the meaning of it. The
meaning
of is take as much as you want
or as little as you want. The only
thing you're gonna keep with you in your
grave is what? The the the the shroud
that you're you're buried
in. So,
say the Musa is reminding his calm. He
says, seek that what Allah Ta'ala has prepared
for you in the in the abode of
the hereafter.
And don't forget what your portion of this
world is. That nothing of it will come
with you except for your shroud.
And be good to others as they were
good to you.
And do not
make mischief in the land for verily Allah
loves not mischief makers.
Qarun said, 'I wasn't given this
treasure except for due to the knowledge I
have. Again, it's a very shaitan like thing
to say.
Does he not know that Allah had created
the generations who came before him, who were
more severe in their might and greater in
their amassing of wealth, and that those criminals
were not even asked about their sins before
being wiped out? So he went out in
front of his people in all of his
beauty.
This is the thing. People we see that.
We see people who are wealthy
or we see people who have a very,
like, showoff y mansab and we're like, oh,
this is we're so impressed with that. We're
so impressed with that. The person who's silently
working with sincerity,
we're like, oh, this person is
person, you know.
Who would wanna be like that? But we
get real impressed by, oh, look, such and
such people as, you know, he's a Hafiz,
and he drives a Mercedes Benz. Right? You
don't care about the hips. You just care
about the Benz.
Right? It's like, okay. That's 8 95% of
the if it is that you're impressed with
their wealth and like, oh, yeah. He did
hips too. That's pretty cool.
Right? So So he went out in front
of his people and all of his beauty.
Those who desired the life of this world
marveled.
Would that we had the likes of what
Karun was given. Indeed he has been allotted
a great portion.
Those who were given true knowledge said to
them, woe unto you, the reward of Allah
is better for he who believes in works
righteousness,
none shall receive it other than the patient.
And then one day we cause the earth
to swallow him up in his house with
him.
And so those people who yesterday were like,
oh, look how amazing this qarun is. They
said
they said what? They said like,
will be unto you.
Had it not been for the favor of
Allah and the grace of Allah, we would
have also been swallowed up into the earth.
Woe be unto you. Allah ta'ala doesn't give
success to the people of zul, to the
people of transgression.
So don't,
don't mistake, you know, that that that takabur
and that that that that arrogance and that
thinking of being your that one is better
than other people and that they deserve
leadership.
Don't think that just because someone has knowledge
or whatever, that they can sustain having that
feeling as well except for that feeling is
not going to destroy all the good things
that they have.
Even they do have good things.
It comes in the athaar that,
shaitan,
there wasn't
a hands breadth worth of space in the
heavens except for he had made sajdah to
Allah
in it.
His knowledge was such. His knowledge of Allah
ta'ala was more perfect than yours and mine.
But it didn't help him. This one fault
inside of him consumed all of those other
good things that he had and destroyed them.
So we have these 4 hadiths left and
we're out of time.
Does anyone have an objection if we just
finish these 4 hadiths and finish this bab
insha Allah before
going? It's okay if you raise your hand.
I'll just end the class. I'm not gonna
like browbeat you or harass you or accuse
you of having a disease of the heart
or anything.
Inshallah.
That
said, Abdul Abin Masood
narrates, this is a hadith, you should circle
it. This is like one of the qawa'id
of deen.
This is one of the foundations
of deen this hadith is.
That the messenger of Allah sallallahu alaihi wa
sallam said, no one will enter Jannah who
has even
a small grain worth of of
of weight, a mustard seed worth of weight
of arrogance inside of his heart. This is
really small.
A man said, You Rasool Allah, uh-uh what
do you say about a man who loves
to, that loves to wear beautiful clothes and
loves that his shoes be beautiful?
Rasoolullah
said, Allah Ta'ala is beautiful and he loves
beauty.
Nothing wrong with looking nice.
That's not arrogance.
Rather arrogance is in 2 things. 1 is
when the haqqas said to you that you
you try to refute it or you say
like get lost. Why are you telling this?
Someone tells you the truth and you're like
get lost. You don't wanna hear it. Or
you try to argue against it because it
goes against what your ego wants. And the
second thing is what?
To belittle people. To think that you're you're
important and other people are not important. It
doesn't matter. Street sweepers, cleaners. I'll just look
look to look at other people and think
that they're like unimportant and you're important. This
is even a the smallest amount of it,
it will enter into your heart. You won't
enter Jannah. 'Abdu'lama say that what? That such
a person imagine they say la ilaha illallah.
They're not going to go to * forever.
They'll go long enough for this for this
trait to be burned out of them.
Isn't it better that a person should cleanse
themselves of it in this world so that
they don't have to see the fire?
Allah to Allah be our protection. This is
a really serious thing. This is something there's
very little sensitivity or very high sensitivity and
very little
purview for getting away with things like these.
These things have to be purged from a
person while they're alive in this world. Otherwise,
it was gonna be very painful in the
hereafter.
And it's easy. You're a person to remind
themself or a person to remind themselves that
they're no better than anyone else. Your body
at any time could fail. You're going to
rot. You're going to shrink. You're gonna become
putrid inside of your grave.
Someone said, what about the oliya? I said,
the oliya are the ones who thought about
it more than you did to the point
where they weren't arrogant over other people?
They're the ones who thought about it more
than anybody else. That's why Allah preserved
them.
So this is a hadith narrated by Salmatullah
Aqwa, the hero
of the Ansar.
He was a great warrior in
battle. The stories of his exploits, we don't
have time to go over, but they're pretty
awesome. You can read them at some other
time.
That a man ate in front of the
messenger of Allah sallallahu alaihi wa sallam with
his left hand and Rasool Allah sallallahu alaihi
wa sallam told him eat with his eat
with your right. And he says I'm not
able to.
But he didn't say that except for because
he didn't wanna listen to what the messenger
of Allah sallallahu alaihi wa sallam was saying
and he didn't take it seriously. Just out
of arrogance, he's like, yeah. I I can't
use my right hand. So the prophet salallahu
alaihi wa sallam said, When
you use la with the form of the
past tense, it means may may it never
happen.
So
majalasa means he didn't sit. Lajalasa says it
means he'll never sit.
Alright. So lastatata,
you'll never be able to. And after that
his right hand was crippled. He wasn't able
to lift it to his lift it again
after that day.
Why? Because he didn't say that to the
messenger of Allah
except for out of
arrogance.
Sayna Abu Sayna al Khudri narrates a very
interesting hadith.
That Jannah and Jahannam will get into an
argument.
And Jahannam will say,
in me are the tyrants
and all the big shots.
Meaning what? All the people in your ears
like the like the little beggars and like
the nobodies.
And Jahannam will say all the big shots
and the tyrants, they're powerful people. They're all
they're all
here. And so allata will settle their disputes.
The Jannah will say with me is only
who is only the the weak and the,
the the indigent.
So Allah will settle their settle their their
their argument.
And he will say to Jannah, indeed you
are Jannah.
You are my mercy.
I have mercy upon
whoever I will through you.
And he says to the fire, you are
my torment, and I torment through you whoever
I will.
And both of you can expect from me
to be filled up by me.
So the idea is what? Being a big
shot.
Obviously, there'll be powerful people and important people
in Jannah as well.
Soleiman alayhi salam, Dawood alayhi salam, they're kings.
But generally the big shots will be where?
In the smoking section.
Right? So don't just look at being a
big shot and think, oh, that's amazing.
Because statistically,
it's more precarious.
And then the last hadith,
who also narrated
that there are 3
that Allah will not speak to them on
the day of judgment,
and he will not purify them,
absolve them of their the the guilt of
their sins and he will not
look at them. Meaning what? Allah sees everything,
but he's not gonna pay attention
to any any of the their requests. They're
not gonna be entertained.
And they will they they they can expect
a painful torment.
Sheikh Hunzan, an old man who commits in
a.
Why? It's bad enough when a young man
commits zina. Person becomes an old man, his
body has become weak.
The act of rebellion against Allah ta'ala, there's
it's a more pure act of rebellion against
allah ta'ala because he's not driven by driven
by his his physical impulses. Rather this is
just something he really wants to wants to
do that badly.
The second is what?
A king who lies.
Why? Because generally, why do people lie? Because
they're afraid of consequences.
If you're the king, there are no consequences.
In the old days, now we have like
constitutional monarchies.
These are just like a little doll playhouse
version of monarchy.
Actual monarchy is like absolute.
You do what you want. There's no court
that, like, you know, if the judge tries
to rule against you, cut his head off
and fling it over the palace wall and,
you know the next judge probably won't say
anything to you.
So if a person still lies, it's a
very pure act of rebellion.
And the third is what? A ilun mustaqber.
A broke person who is still arrogant.
Now good news for all of us, we're
all broke.
I know you're really proud of your Honda
Accord and Toyota Camry that you have.
You're broke.
You know? You're like, well, maybe one day
I'll make a $100,000
a year. You're not even in, like, the,
like, 2nd highest tax bracket. You're not anywhere
close.
Real money. You think a $1,000,000 is a
lot of money? You're broke.
Right?
Actual wealth is something that you and I
can't imagine. So we have really no reason
to be arrogant because we're,
mashaAllah,
a hand's breath away from poverty. Allah has
given us a lot more than a lot
of people what they have, but we're not
that rich. Alhamdulillah. By Allah
So be thankful for what you have
and don't let it get to your head.
Why? Because a broke person who is arrogant
is even more detestable in front of Allah
ta'ala than a person who their wealth is
and their power is a fitna for them
and they became arrogant because of
that. And this happens sometimes some people they
just they have nothing and they think their
everything is completely
a sign of the facade of the nafs.
Allah gave you a a bet more better
chance than anyone else that you can humble
yourself in front of him. You didn't take
it. That's a really bad thing. Allah protect
all of us from from that.
Reward you for your patience and listening.
Again, I don't know if we'll be able
to complete. Although the first
the first 3 or 4 lessons are much
longer than the last ones. So we may
be able to let's see.
Out of how many pages?
So
from 6 to 27 is 11 pages.
So that's, like, 5 and a half pages
a day.
So, yeah, we probably won't finish,
but,
we'll get about 3 quarters of the way
through
and then MMZ
all the way. You know me.
Are there any questions?