Hamzah Wald Maqbul – Remedial Tasawwuf SeriesPreference of the HereafterDallas 12022017
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AI: Transcript ©
We start at the 9th chapter,
think we finished the 8th chapter,
last
month,
and we'll start at the 9th chapter,
which is
the cornerstone of understanding preference of the Akhira
over this world.
Allah
says in his book, know that the life
of this world is nothing but play and
amusement
and beauty and boasting over one another and
competing with one another for wealth and progeny.
It's like a rain that amazed the farmers
by the amount of foliage it produced.
But then after,
after that, it dries out until you see
the the foliage yellow and brittle.
And in the hereafter,
there is severe torment as well as forgiveness
from Allah and his pleasure.
And the life of this world is nothing
but the stuff of idle amusement.
The idea is what Allah is
talking about, the ephemeral nature of this world,
the thing that's temporary.
And so the whole idea with,
with the preference of the Aqirah is it's
a very simple rational decision,
which is what the thing that lasts forever
is superior to the thing that is temporary.
It's not rocket science nor does it require
a person to be particularly
pious or inclined toward piety in order to
understand that. You don't have to be a
person who wants to pray, you you know,
the whole night, or you don't have to
be a person who wants to fast every
day, or who likes making a lot of
zikr to understand
that what the thing that's forever
is
more important and is greater than the thing
that is temporary.
Even a relatively
sinful or corrupt person should be able to
understand this precept.
It's has nothing to do with, you know,
how you feel or whatever.
And so this is something that Allah
gives a an analogy of this world that
just like
the rain comes
and, you know, this happens in the desert,
I guess, because we live in the city.
We don't know anything about crops and plants
and things like that. Right? So when you're
in the desert, certain parts of the desert,
when the rain falls,
the the entire scenery changes.
You'll see animals that you didn't think exist
yesterday. They come out of the woodworks.
You'll see insects. You'll see you'll see all
sorts of different things moving around,
And you'll see in that same place I
mean, to this day, like, I remember from
Mauritania, if you make wudu in the same
place couple of days in a row, you'll
see plants start to grow out of that
that that part of the desert. It's just
because there's no water, that's why nothing grows.
But if there's just a little bit of
water, the the
the some parts of the desert are very
rich in nutrients,
and crops grow just fine over there.
And so,
Allah gives that gives that analogy that when
the rain first comes, you see things growing
and and and you see things, you know,
coming out with some movement and some life.
Then when the rain stops,
slowly, that same desert, which is, like, flooded.
I mean, it literally floods. Even Makkamukaram, if
you look at pictures of it during the
time of rainfall,
because it's at the bottom of a valley,
and whoever has been there before knows that
the desert of Makamukaram
is particularly harsh. It's not sand. It's rock.
And so and, you know, jagged rocks, nothing
grows in it.
And so the water all drains very quickly
into
literally into the Masjid al Haram.
And so people have to swim. They could
take a tawaf around the Kaaba in a
boat, which is the way that say in
the
Hajj.
The according to some of the mufasilim.
But,
you know, the idea is that it's it's
it's something that comes, and all of a
sudden, you're in, like, a water park.
And then with with time, it all goes
away. It disappears. There's nothing left anymore.
And so this is the analogy of this
world
that everybody, masha'Allah, is young and happy right
now. And then one day, what happens? 1
by 1, people become sick. They'll become
ill, tragedy will strike them. And that same
person who was so positive about everything, like,
gives up hope, and that same person who
was so positive about everything, now he's saying
just pull the plug and put me out
of my misery. That's the way life is.
It's not it there's not really anything other
than that. So this has nothing to do
again with any airy fairy high pie in
the sky, you know, like, you know,
floating in the air type stuff. This is
a very simple
precept. But once a person,
that precept enters into their heart, the pious
man, his piety changes,
and the corrupt man, his corruption changes as
well.
That a person may be corrupt, they may
be a sinner, but they lose enjoyment in
their sin. Why? Because they know that the
pleasure of it is temporary. It's ephemeral. It
will go away. There's no benefit in it.
So the person has a sort of,
a sort
of, disrupted feeling inside of their heart. That's
a good feeling. That's a feeling that drives
a person to to change for the better.
All mankind,
indeed the
promise of Allah to Allah is true.
So do not let the life of this
world deceive you
nor let delusion deceive you with regards to
Allah
What is the deception of the life of
this world? The deception of this life of
this world is that it will last forever,
and it won't. We all know it won't.
And what is the deception of, of delusion
with regards to Allah, subhanahu wa ta'ala,
that maybe somehow he doesn't exist? That's the
that's the deepest and worst delusion
that a person should become so preoccupied with
their,
with with their enjoyment in this world or
with what they're doing that say, oh, does
god exist or not? As if everything came
from nothing.
And we discussed this from before. This is
rational in a irrational impossibility that everything came
from nothing.
Not only does this entire material world have
to come from somewhere,
by a priori analogy, it has to have
come by come from something that's
vastly superior to it.
Because a table doesn't build another table.
And the table the the carpenter has to
be more sophisticated than the table is. There's
no carpenter that builds a table that's more
sophisticated than him. These are all very simple
very simple, logical, rational understandings that people have.
They don't require a PhD in theology in
order to understand.
But what happens when a person is enjoying
themself,
making good money, driving a nice car, everybody
loves them and tells them how wonderful they
are, you know,
then a person is not accustomed to being
challenged,
in the way that they think,
nor are they,
accustomed to being held to any sort of
rational standard in the way they think. Like,
for example, this is one very interesting thing
about, like, with people who look, like, who
are physically very attractive looking people.
They usually don't have the chance to develop
a normal character like other people do. Like,
other people realize, okay, if you're talking rudely
to somebody, they're probably gonna not like you.
So it's of little benefit to speak, you
know, without manners to people. Somebody who's very
attractive or accustomed to, like, people letting
dumb things that they do slide by.
But the problem is what? Nobody nobody's beautiful
forever.
So what happens? You become old. Your good
looks leave you. One day, you look in
the mirror and say, what the * happened
to me? And,
then people start treating, and then you all
of a sudden, those people go through shock.
They're like, oh my god.
How come everybody's being so mean to me,
and they're not even being mean to you?
They're just try treating you like a normal
human being. But it's a shock. You see
those people, they're, like, really in pain
because of because of what happened. This is
what the is. Right? Things like this. Just
because you're doing well right now and Allah
gave you his blessings, it doesn't mean that
your ideas with regarding whether he exists or
doesn't exist or whether he's gonna forgive you
or he's not gonna forgive you? What's another
lesser type of?
You're doing okay. You're doing well. And so
you think this means Allah loves me.
You're
doing financially well, meant Allah loves you, then
that means Donald Trump is like the,
and Hillary Clinton is like one of the
great. Her and her husband are like the,
know, like, the the saints of our age.
These all all these people are corrupt people.
They're horrible people. All of them.
Right? So just so nobody tries to question
lefties 501c3,
you can vote for whoever the heck you
want to or not vote at all. It's
all up to you. Right? But I'm saying
these people are people who have made
large sums of money basically through patronage.
Right? The Clintons make so much money by
giving speeches, which is which are what? They're
just because of their influence politically.
Trump makes all this money, whatever,
not paying his workers and, like, you know,
weaseling out of bankruptcy with good lawyers and
things like that. These people
the problem is what? The and this is
a specific issue for this culture because we
live it we're Muslims, but, you know, oftentimes,
and no matter how much we clamor for,
fitting in and and and, you know, having
American Islam and blah blah blah, all of
us have inside of our mind that somehow
this culture doesn't apply to us.
Somewhere or another, it it may we it
may be like a a a kind of
a dual
thought process that we may think one thing
and think the opposite at the same time.
That irrationality is unfortunately very human. Right? But
there's somewhere in in our head, well, we're
Muslims. This doesn't apply to us. All of
it applies to us. Do you know the
the the theology that this country was built
on is the whatever,
prosperity gospel,
Judeo Christian Protestant work work work ethic. The
idea that God,
rewards the virtuous
with material success in this world and punishes
the wicked with material
failure in this world. That's so, like, completely
bogus and nonsense.
It completely has nothing to do with any
of our,
any of our, our beliefs. I mean, for
a Christian to say that is doubly non
sense. Why? Because, say, Nai Salai Islam, he
lived a a very modest and and and
poor life. He lived amongst the poor. He
would have not been able to, you know,
be recognized if he'd walked under the Vatican
under under the Vatican on the pal Palatine
Hill. Someone asked
a cardinal of the Catholic church. You know,
what would he think if he saw all
of the opulence and wealth and whatever you
guys have put together? He said he would
not not only would he not recognize it,
maybe they wouldn't have even let him in.
Why? Because
this is a complete, like, this is a
complete, like,
incoherence. It doesn't fit this piece doesn't fit
into the puzzle properly. So what does Allah
say? He says,
says,
in San, in such a person,
if he,
in Lord's test his Lord test him, and
he makes a of him. He He honors
him by giving him all sorts of wealth.
That person says, my lord has loved me.
Why?
Not because of anything good that they did.
Right? How do you know Allah loves
you?
If you're remembering Allah to Allah all the
time, Allah to us is remember me and
I'll remember you.
Allah ta'ala Nabi Sallahu Alaihi wa Salam said,
man,
The person who looks forward, that their most
biggest thing that they look forward to is
not
buying a car or a house or getting
a a certain amount of money or whatever.
The thing that they look forward to the
most is meeting Allah
one day. So she
she,
know, she asked nobody likes to die. He
says it's not the dying part that's that
that that that's meant here. Obviously, no one
wants to get sick. No one wants to
get into a car accident. No one wants
to get decapitated or
whatever other thousand ways there are to die.
That's not what's meant here. Rasool Allah says
that once whatever is gonna happen is gonna
happen. You feel that this is already done.
You know? You no longer have control of
the issue.
Now remove the death part of it. Just
the idea that you're going to meet
Allah. Does this make you happy or does
it upset you?
Right? These are the signs that a person
is loved by Allah
Not not whether,
you know, they have a lot of money
or not.
And so this is another delusion with regards
to Allah Ta'ala, which is what? We're doing
okay. We're enjoying ourselves. I'm in my set
pattern. I'm in my life. I have my
things that make me happy. I have my
people who make me happy. I have my
whatever, all of these things. And then a
person doesn't think about a lot anymore. He
thinks that thinks that Allah, of course, he's
gonna forgive me. Right? It's
a sunnah to read it on every Friday.
There's many benefits in it, not the least
of which is protection from the Dajjal, which
unfortunately seems like something that's more of a
urgent priority as the days go by. He
says what? There there's a there's a story
inside there, the the the the two people
who,
the 2 people who have a garden and
they they they talk about that garden.
They talk about the the blessing of Allah.
And so one of them says to the
other,
you know, that I don't need to worry
about all of this, like, Allah's stuff that
you're talking about. So
This is that anyway, right, for those of
you,
masha'Allah, hufaz that may be in the audience
or at home, this minhuma is one of
the few,
one of the few differences in the between
the
and
and, and, and, Asim
that, Minha and Minhuma, both of them are
valid readings. But at any rate, he says
that in both of it, it doesn't change
the meaning of the the the verse at
all.
The idea is what that the the person
who is like, yeah. Like, you know, ease
up on all this, like, religious stuff,
to to,
to his companion that he's speaking to. So,
anyway, even if I do go back to
Allah,
you know, he he's so merciful. He'll just
give me anyway.
Which is what? This is like an insult
to Allah
The fact of the matter is is that
there is a little bit of truth in
that statement.
That a
sinner, if they say, well, even if Allah
if I go back to him, he's so
merciful, he forgive me anyway.
The idea is it's true, but the way
that a person is mentioning it in this,
you know, in this way, it's flaunting the
mercy of Allah.
It's not taking it. It's not valuing it.
Rather, it's taking it for granted.
Because people,
I mean, life is difficult. People make dumb
decisions in life sometimes. They're put in difficult
positions and they make bad decisions.
Decisions that
are are not accorded in accordance to, the
law of Allah and his rasul, sallallahu alaihi
wa sallam. Allah forgives the people who feel
bad about those things.
But somebody who's just gonna throw it up
in in in in his face and be
like, yeah. I'm gonna do whatever I want
to, and you're just gonna forgive me anyway.
That's a different sin than the actual sin
itself.
That's just being you're just being a punk
at that point. And,
people like that, they need to learn the
lesson the hard way because they seem not
to be getting it. So don't let don't
let delusion fool you with regards to Allah
The the moment that everyone is going to
be in front of him and he's going
to ask you why,
with regards to what you did in your
life, that moment you realize there's no reason.
There's no reason. There's no valid excuse that
a person could have put up for any
sin, large or small.
And it will look very bad on that
day. And, on that day, those are the
days that even the MBI, alayhi, mus salam,
will be afraid.
And this is this is important to note
that the
are divinely protected from sin. They're.
Why will they be afraid if they never
committed any sin?
Because on that day, forget about sins, even
things that a person did that were or
things that a person did that were,
you know, they could have done better.
It would look very bad in front of
Allah, Subhanahu Wa Ta'ala.
So don't don't, you know, that's fine if
you're not perfect or whatever. That that's how
that's how all of us are not perfect.
But
don't
ever,
allow the fact that you're enjoying yourself,
be
a delusion that makes you think any less
about the importance of Allah's the meeting of
Allah Subhanahu Wa Ta'ala.
Allah Subhanahu wa Taqbout.
He said that
this life of this world is not but
amusement and play. And indeed the abode of
the hereafter is the one in which there
is true life if only you knew.
So what what, you know, what's the word
for what does the word for, animal in
Arabic? Does anyone know?
Right?
It's.
Oftentimes, it's like this is something that, like,
people will scream at children when they misbehave.
Right?
What is Haoyuan? What is the root of
Haoyuan?
It's it's the same root as
which is life.
Haoyuan is something that's living.
It's like alive.
And,
you know, it it's actually the same thing
in in in in English as well. Right?
Animal
is the thing. It's like animated.
It's the thing that moves. Animated not in
like the Simpsons, like, or South Park,
context. But, like,
animated in the sense that it moves. That's
what an animation is also. It's a it's
a moving picture. That's what they used to
call it in the old days. Right?
So
Allah he says that the the
is the that's where the real life is.
Comes in the hadith of the prophet
People don't know about this. They don't study
so they don't know these things. The average
Muslim, if you ask them on the street,
the the the resurrection, is it gonna be
spiritual or is it gonna be physical as
well? They don't know. Right? The resurrection is
going to be physical as well. This body
that you have, you will have this body.
Obviously,
the the and it's very interesting about the
body that a person has. They say every
7 years, you won't have one part of
their body that that you had 7 years
ago in you again. The calcium in your
bones will be different calcium,
the the whatever carbon,
hydrogen,
nitrogen,
and oxygen,
and phosphorus that make you an organic,
being.
All of them, they'll be different different,
molecules, different atoms.
You won't have any part of you that's
inside of you right now in 7 years,
and you didn't have it 7 years ago,
which is a proof that what?
The actual stuff that you're made of is
not the important thing.
That's replaceable.
But the physical structure that you're in is
like a house that the the spirit is
made for. The spirit and the body are
like best friends. They don't
enjoy themselves without each other.
So when when the spirit leaves the body,
the body is like this is bogus and
it just basically
falls apart.
It it degrades and and and rots.
And the spirit also doesn't enjoy itself without
the body either.
And that's one of the reasons that the
grave is the place that the grave, wherever
a person's body comes to rest, even if
it's in many different places scattered over a
large geographical area, The spirit is is
is
is, drawn to those places
because it doesn't know any other mode of
being or any other place of being.
The spirit and the body were made for
each other. And this is the reason why
the the the of Jannah
and the Adab of the the fire, both
of them are inflicted on both
the the the the spirit and the body.
That a person not only will have they
have a physical body, but Allah
will give them,
the body on the,
on, like, the Adamic
form
that 70 cubits long.
So you'll be like this huge giant, like
a like a the size of a dinosaur
or something like that.
Why?
Because
if you're going to receive the pleasure of
Jannah, you'll receive it even more, you'll eat
and drink even more, you'll enjoy even more
in Jannah if your body is large. And
if you're going to receive the torment of
the fire, you'll receive more torture if your
body is large.
So the idea is this is that a
person might say in this world, like, oh,
man. The,
the
the attractiveness
of all of it. Say, Sheikh, all the
talk you you say about eating halal and
stuff is wonderful.
But, like, you know, the whole restaurants are
all bogus, which by and large, unfortunately, is
true.
And, like, you know, the steak house downtown,
you know, I know it's serving metta and
carrion, but it's just so amazing.
And, this tastes wonderful. And if you cook
the things, the food and wine sauce,
then it it it brings out certain flavors
that you're not gonna get without it, which
is probably true as well.
And, you know, so I just can't I
can't, you hold back. You know? Allah didn't
create us to be miserable. I want to
enjoy myself. Right? And then there are other
enjoyments that were in the masjid we won't
even talk about, but masha'Allah, people seem to
be of of an age that you understand
what I'm talking about.
The idea is what? All of those enjoyments
in Jannah, they'll be
they'll be they'll be they'll be similar in
form
to what they are in this world, but
in intensity, there's no comparison.
Right?
Means what? It's one of the description of
Jannah and Surah in the beginning of Surah
Al Baqarah. That a person will take like,
like, for example, a piece of fruit that
they used to eat in this world. They'll
say, oh, this is just like a orange
like the oranges in this world, but they'll
bite it and they'll they'll they'll bite it
and they'll taste it. They'll be like, this
is nothing like the orange of the dunya.
Why? It's so manifestly superior.
And so what is Allah
saying?
That the the abode of the hereafter, that's
where the real life is going to be.
Unfortunately, Allah protect us, the people who receive
the punishment in the hereafter.
Those people also wish they had made saber
and patience and the difficulties and the trials
of this world because there's no torture
in this world that has any sort of
comparison to the torture of the
Not only is it what what
not only is the,
more intense than this world, unlike this world,
it lasts forever.
Again, this is not something that has to
do with a person's, like,
internal inclination toward piety.
This is a purely
rational
conclusion that a person should come to. That
the that the is more worth working for
than this world is worth working for.
It's like a person who,
you know,
a person
who doesn't pay attention to studies,
while they're in school,
and, you know, their parents are paying their
tuition for university, and they're paying all the
bills while they're in high school. This is
your chance to study. If you go goof
off for a couple of years right now,
for 4, 8 years right now, then for
the next, like, 60 years of your life,
it's gonna cause a negative impact. Whereas if
you work hard a little bit in the
beginning,
you'll have those 60 years. You'll have
honor and dignity, respect, material resources, etcetera.
It will be superior for it. It's interesting
that things inside of your life are analogies
for the spiritual world,
and people should take lessons from them. It's
a sign of a person's intelligence that they
know that the thing that's going to to
delay your, gratification for something that's going to
be better later on. It's one of the
most basic signs of intelligence.
Again, it has nothing to do with any
sort of, inbuilt
propensity toward piety because nobody's like that. Nobody
is, like, wakes up in the morning and
say, I'm so pious. I wanna, like, take
a beating today. I wanna go hungry today.
I wanna nobody's like that. People who are
like that are ill.
There are some people who are like that.
They're ill. They have, like, some sort of
illness.
Sometimes the illness may push a person toward
piety. Like, someone, you know, they got cancer
and they made Tawba and started reading Tahajjud.
It doesn't mean the rest of us are
gonna be, like, oh, yeah. Awesome. Cancer. It
doesn't work that way.
That may be a form of piety. That's
a incidental form of piety. That's not like
the actual sunnah of the prophet is not
to, like, wanna be like that.
For all the rest of us, Allah protect
us, you know, if that's what it takes
in order for us to achieve his love.
We should make dua for it. But the
idea is that the normal person is not
their piety. The normal way of following the
sunnah, the prophet is not to, like, wait
until you get into some sort of, like,
like, really horrible situation or to be born
with some sort of defect which doesn't make,
you know,
you know, doesn't that leaves you without any
sort of sexual attraction and without any hunger
for food and drink. And then afterwards, say,
oh, look. I only eat halal, and I
never whatever. Those things, they happen. They happen
to the people they happen to. For the
rest of us, what is it? This is
this is what pulls a person to the
straight path even if they're not,
born with a a a an innate inclination
toward piety. But the understanding is what? That
there are certain things that we give up
because something better is coming,
coming coming afterward.
This is a a a a mistake whoever,
it's not
that that, 2 2 lambs should be an
alif and a lamb and then alif afterward.
So you can separate the 2 of them.
If anyone does typesetting,
give me a call afterward. There's a couple
of mistakes I need to rectify in this.
I would just receive the PDF from the
typesetter. I can't edit it.
It's a hadith both of Bukhari and Muslim.
Where is Mubarak? Someone go run and grab
him.
This is a really beautiful yeah. Go grab
him.
It's a really beautiful,
hadith and
not just the content, but just the way
that Raul
expresses himself.
It's a it's a hadith narrated by Amir
bin Afal Ansari,
who said that the messenger of Allah
said sent Abu Ubaydah to Bujara,
to Bahrain
in order to take the jizya,
the the the poll tax,
from the,
non Muslim,
citizens
of the state.
And,
Abu Arbele, he's
yeah.
Oh, okay.
So Abu Arbaidah,
you can whoever
if you guys can talk to him about
it later. Abu Arbaidah, he,
is who? He's Aminu Hadihil Ummah. Rasulullah
Sallallahu Alaihi Wasallam gave him the lakab and
the title of the the Amin, the trustee
of this Ummah,
which means he trusted him with the money.
Some of you may have gone through this.
Some of you have yet to go through
this. Don't trust people with money. It doesn't
work out. You'll
pay an expensive lesson,
in order to,
understand who who's trustworthy and who's not. Unfortunately,
some of us fall for these things again
and again.
And the people who fall for those things
don't learn the lesson the first time. Those
are especially don't trust them with your money
no matter how pious they are.
This is something you learned that it has
to you know, when the person you trust
with the money has to have a combination
of fearing Allah and competence
because from either side, a lack laxness in
either side will end up,
will end up,
you know,
end up in financial loss for the person
who trusts them. I'm trying to use, like,
nice words to describe something that people usually
have more course,
expressions for. But at any
rate, Abu Ubaydah
who was a man of great rank, said
no Omar
who held him in great esteem.
And he he was one of the senior
Sahaba, radiAllahu ta'ala Anhul. So Rasulullah, sallallahu alaihi
wasallam, trusted him with the money so he
sent him to Bahrain. Now Bahrain nowadays is
like this little small tiny island nation.
Classically, Bahrain was everything from Basra to Oman.
So all of Qatar, the eastern coast of
the, of of of the urban peninsula all
the way to to Qatar and to the
Emirates,
what's now the United Arab Emirates. All of
that was essentially Bahrain. So the people of
Bahrain,
Rasulullah salallahu alaihi wa sallam, didn't force everybody
to accept Islam.
The only the only one religion that is
not tolerated in our sacred law is the,
pagan religion of the Jahiliya Arabs.
The worship of the idols that were set
up in the Kaaba. Those idols were all
obliterated
and mention of them was obliterated
and whoever refused to give that religion up
was put to the sword.
And it's gone. It's been gone for the
Sahaba
annihilated that religion from this world by and
large.
There was very few holdouts,
and it's completely finished now.
As far as any other religion after that,
the,
Sharia
gives,
gives space for people who don't wish to
practice Islam, to practice Islam.
And, in lieu of paying zakat, they pay,
they pay jizya.
And this is something that, like, you know,
if you go on the Internet and,
you know, all this kind of Islamophobic discourse.
I don't even like this word Islamophobia.
I mean, there's a word for it in
Arabic is kufr.
Right?
So the thing is, like, first time I
heard Islamophobia, it reminds me of homophobia. And
I'm like, this is a bad analogy. I
don't I don't see these two things as,
like, you know you you remember Sesame Street.
Right?
So there were 3 of these things belong
together. One of these things do not. Now
it's time to play our game. Yeah.
Anyway, so the the idea is what? Is
that that that this is this is the
this is the old propaganda of Kufr Khair,
but, what what did they say? They say,
oh, look. Islam is so,
Islam is so,
intolerant
because
they they, treat everybody in abhorrent, like,
objection who who doesn't whoever doesn't, like, you
know, accept their religion at the sword. And
the fact of the matter is that almost
no one was forced converted in history and
the few people that were
the Ulema themselves are the ones who said
that this is bogus and that it's not
it's Haram and our Sharia.
If the Muslims wanted to obliterate minorities, why
is there masha'Allah? The majority of the population
of India is still Hindu and why is
it that you have, like, huge minorities of
Christians in in in Egypt and in Syria,
in Palestine,
in Lebanon, in in in all of these
different places. The only places where there are
not huge Muslim minorities is where nationalist government,
secularist governments, they they threw out minorities.
Otherwise, the Muslim world right? Why is Eastern
Europe? The Ottoman Empire ruled,
the Balkans for centuries.
Why are there any Serbs still left?
Why are there any, you know, Greek,
Orthodox people still left? Tell me something.
Tell me something. How many Muslims are still
around in Sicily?
0. How many Muslims are still around in
the southern part of Spain?
0. How many Muslims are still around in
most of the Philippines? 0. Why? Because the
Catholic church, whenever they took over those places,
they opened up offices of the inquisition
and they basically tortured everyone to death until
they either accepted Christianity.
Even when they accepted Christianity, for generations, their
descendants were subject to being a second class
Christian because they always suspected these people are
are just trying to hide their Islam.
And,
whoever, wouldn't come to heal under they just
killed them. And you can still go to
you can still go to, you know, Spain
and see, like, inquisition museums where they show
all the different torture implements and all this
other nonsense. This is all this is all
nonsense,
Kufr propaganda.
Okay. Maybe some minority was not treated well.
Those things happen.
Those things happen between people. Those are human
things. You can't just because a person becomes
Muslim doesn't mean that all of a sudden
they turn into some sort of, like like,
Sufi, like X Men or something like that.
It doesn't work that way. People are human
beings. Muslims
do zulum against each other and they do
zulum against other people. It's not part of
the deen, first of all. And be the
deen,
monthly the be the the dean brings that
to heel. It doesn't allow it to get
the upper hand ever. And the proof is
what? Is that all of these communities existed
for so long in all of these places.
There are branches of Christianity that were
completely massacred in in Europe
that still exist in the Muslim lands.
Why?
Because even amongst each other, the Christians were
less merciful to one another than the Muslims
were to them. That's why the the the
the you know, under Saddam's rule in Iraq,
the prime minister of Iraq, his name was
Tariq Aziz.
He he was a a a Maronite Christian.
There's no Maronites in in Europe because the
Roman Empire killed them all. The The Maronite
Christian who used to celebrate mass in in
in Syria, in the native tongue of Sinai,
Isa Alaihi Salam.
That tongue is completely gone in in Western
Europe. They killed everybody. The they didn't even
know that anyone spoke those languages anymore. When
the colonists came to,
Sham,
they were excited to find out that that
this language is still spoken, Aramaic and Syriac,
that these languages are still spoken.
And then horrified to find out that, like,
half of the people speak the Muslims.
But the the the the idea is what?
Is that,
the Jizya, he he he went to collect
the Jizya. You don't have to pay zakat.
You paid this
tax in in the place of it. It's
not a like everybody makes it out to.
Unfortunately, that's not like a good,
news for, you know, not an exciting story
for Breitbart readers,
but it's it's true. What are we gonna
do? So the jizya from from the only
difference between someone that might ask them why
not just pay make them pay zakat instead?
The difference between zakat and jizya is what?
Is that the money of zakat is only
for charitable purposes. The money of jizya, the
state can use for for other things as
well.
Because it's not a a ritual, it's not
a ritual,
charity. Rather, it's a tax. It's a transactional
tax.
And so sayin Abu Arbeidah, he came, with
the money of Jizya,
to,
Bahrain.
Mean, we can talk about that later. We
can talk about Jizyah later. There's, I think,
a good article written,
I forget. I read somewhere recently. If I
find it, maybe I'll ask Mubarak to forward
it to the people who registered to the
for the class. But the idea is to
say, Na'ammar alayallahu anhu, for example, people old
people, if a Christian or a Jew,
you know, became old and is no longer
able to support themselves and they have no
children, no nothing, the person just begging on
the street, he would say give this person
from the Beitul Ma'am, give them a government
stipend because they paid Jizyah for their whole
life and,
the state owes it to them to take
care of them, which is, by the way,
more than what the US government does for
people.
God bless America. Hopefully, we have, like, better
health care someday. You know? But, like, that's
more than what we do for for for,
for our people in some instances.
So it's not it's not this, like, thing.
There are many many incidences, especially during the
the time of the salaf.
If the the the Muslims had to abandon
a place,
because it was no longer defensible against someone
invading, they would literally they would ask for
the Baytul Ma'am to pay back the jizya,
of this year,
to the to the non Muslim subjects of
the state because of their inability to protect
them.
And,
that's that's, that's something that, you know, you
guys should read read about history.
Not everyone has to become a doctor. Inshallah,
someone will still marry you if you read
history.
And, and there's there's some benefit to our,
to our community from that as well. So
he said that he he came back with
the money of Jizyah from Bahrain.
Now you, you know,
you should know that Madinah Munawara wasn't like
a super wealthy place. And Rasulullah, sallallahu alaihi
wa sallam in his own house, it said
that food wasn't cooked 2 days in a
row in his house and that weeks would
go by without food being cooked. Meaning that
they would just eat dates and water.
You should try that out inshallah one day.
Like, you know, for 3 days, say I'm
just gonna eat dates and water. You know?
They used to have, like, 1 and 2,
3, 4, 5 dates. That's it. Alright. You
go ahead and knock yourself out. Buy the
most expensive dates that you can see. Some
of them are really good actually. Some of
them taste better than chocolate. We get you
for so many years in America, we still
only get, like, really bogus quality dates. Now
we get the good stuff, Michelle. Go buy
some buy some dates and say I'm gonna
go 3 days,
72 hours without,
without eating anything but dates and water. It's
actually it's actually good for you but, you
know, it's not easy. It's not something a
person would like intentionally look forward to. It's
because of their poverty.
And so I've imagined like a huge amount
of money is coming into Medina now. So
those people, they're like, yeah, dates and water
is great and we never complained about it.
But it would be nice, you know, to,
like, eat bread.
So
so so, the Ansar heard that that that
that Abu Ubaidah is coming. They knew he
had the money. So
that that morning Salatul Fajr was particularly packed.
Salatul Fajr and the Masjid was particularly packed
with the Messenger of Allah
And so when the messenger of Allah saw
that,
and they were all arrayed in lines in
front of him,
He smiled
and he said, salallahu alaihi wa sallam,
when he saw them. He says, I think
it's, I think that, you heard that Abu
Arbaidah has,
you know, come back from Bahrain with something.
And, and so they said, Aja You Rasool
Allah. Yes.
Yes, oh Messenger of Allah.
This is a difference a technical different anyone
here like studying Arabic
anyone
no one
you guys should study Arabic
At any rate, here's a little little tidbit.
You can get a head start. K?
What's the difference between and?
Both of them mean yes when you translate
them into English. Naam
is only to be used as a, answer
for a yes or no question. Whereas Agil
is in general can be used as, to
mean yes.
So you can you can write that down.
Get a little head start so that you
can be ahead of all everybody else in
your Arabic 101 or whatever.
What's the what's the spot in Dallas to
learn Arabic? You guys have a bunch of
places. Right? What's the what's the what's the
the the the in in town joint if
you wanna learn Arabic? Bayena.
Bayena,
Kalam. What else? You guys must have a
number of programs.
Even if even if the program is bad,
just go ahead and sign up.
Not saying that these are bad or good.
I don't know. I've never seen I'm sure
they're all wonderful. Right? But the thing is
that that, even if it's like community college
and the person can, like, you know, bear
this happens. There are many universities where they
teach Arabic where the instructors are are are
horribly
unqualified to teach. Whatever you can learn, go
ahead and learn it.
Obviously, if you have an option to go
somewhere better, go ahead,
and take that option up. But take it
wherever you can, and then later on you
can rectify the rest of it later.
It's very important. It's very important.
I tell people I said from the first
day I started learning Arabic when I was
18 years old, I never felt the the
desire to open up a translation of the
Quran.
Even though it takes a while for you
to be able to understand what's being said
in completeness.
But, even if you have a little bit
of understanding, there's more pleasure in looking up
what the word means in the dictionary than
hearing it in Arabic than there is in
hearing it in English. The meanings are wonderful
in English. In Arabic, it's,
it comes to life.
So at any rate, so he says,
The Ansar, they said they said, yes, oh,
messenger of Allah.
And so, he said,
Abshiruh.
He said,
take glad tidings,
and and,
and
fulfill your desires,
to take however much makes you happy. This
is an extremely large amount of money that
came in.
Why? Because by Allah,
it's not poverty that I fear for you.
So the idea was what? First of all,
the the Sahaba
weren't like
weren't like angels. They all had bills to
pay as well.
They had less money
than we did, and they had more severe
consequences than we do.
If we don't make the amount of money
we want, maybe we won't be able to
afford to have a nice car, or maybe
we won't afford to have a nice house
or maybe we won't afford to, you know,
be able to whatever,
pay for Netflix this month or something, you
know, like that. We won't be able to
have a a cell phone this month or
whatever.
These are people when you're eating dates and
water and you have bills to pay, what
is if you don't pay your bills, what's
the
what's the consequence?
What's what do you where do you go
down from dates and water to?
Nothing.
You die of hunger.
They had bills to pay as well, and
they were in much more severe economic situation
than we are.
So don't think for a a moment that
these are people who are,
you know, some sort of, like,
comic book superhero type people.
Rather, the reason that they are are superheroes
is unlike the comic book people, they actually
were very vulnerable.
They were just as human as you and
I were but they still did more things
than people in the comic book could do.
So they had bills to pay and it's
not like they didn't want the money. The
person might say that, oh, you know, like,
wanting the dunya is something evil. Look, they're
all lined up for salat al fajr. These
are the the best of Allah Ta'al's creation
after the MBIA, alaymus salaam.
And they they they still had needs. And
so Rasulullah, sallallahu alayhi wa sallam, he didn't
blame them for that. It's a stuff for
Allah. Look, just cause the dunya you came
to the masjid and blah blah blah and
the other thing. He could have said that
and undoubtedly there a group within the Sahaba
radiAllahu and whom who were,
you know, who these things they still didn't
allow the effect of it to be shown
outwardly.
But the idea is that they're all human
beings. He didn't blame them. In fact, he
smiled. He was, like, mildly entertained by the
entire thing. He smiled at them and says,
don't worry. You know, you know, I I
know, like, I know it's hard for you
guys. You'll get what you
want. And he said what? He says he
says,
for allahi mal fakru,
Aksha'alaykum.
It says that
either you can read it either way. It
says not, it's not poverty that I'm afraid
of for you.
He says he says,
He said, rather my fear for you is
what? That one day the dunya will open
up for you like it opened up for
the people who who were there before you.
Meaning who the Yahud and the Nasara and
all of the other empires of the world.
Because the Yahud and Nasara are not the
only people who received revelation.
And this is something we mentioned about Jizyah.
Right?
According to the explicit commandment of the the
the the the Sharia, unknown in the time
of the Messenger of Allah sallallahu alaihi wa
sallam, Jizyah is supposed to be taken from
the Ahlul Kitab,
who's which is who the Jews and the
Christians.
So the Sahaba radiallahu anhu and the Muslims
afterward, when they came in contact with other
people,
with other,
civilizations,
what did they do? They said, well, are
these people should we make an analogy between
them and the of the Arabian Peninsula or
should we make an analogy between them and
between the Jews and the Christians?
What they did was they settled to make
an analogy on them and the Zoroastrians, which
is what? You neither eat the meat of
their slaughter nor do you, marry do are
our men allowed to marry their women?
But, in terms of giving the the protection
of the government and, allowing them to be
integrated into society,
we'll treat them with the same the same,
legal rights that the Ahlul Kitab have. Why?
Because all of them, including Hindus and and
and including Buddhists and all of these people,
whatever religion they have, has some sort of
basis and some revelation that happened a long
time ago. Or there's a very high probability
that it had some basis and some revelation
a long time ago. And you can see
there's khair in the teachings of all of
these different religions. But the problem is that
the the 2 things. 1 is that Allah
Ta'ala won't accept it. So even if it's
the best thing in the world, there's no
fa'idah in it. There's no benefit for for
us in following it. And the second is
what? Is that you can see that there
are a lot of teachings in it that
mirror the teachings of Islam as well. And
there are people in the those societies as
well,
because of what they have left over from
those ancient revelations
that that stop the societies from descending into
chaos. And when those people are eliminated, you'll
see that that that literally, it becomes barbarism.
You have weird, like, massacres and things like
that in Cambodia,
Pol Pot, these types of weird despotic rulers.
Once they dispense with even any sort of
tradition that was there from before, you see
everything descends into chaos very quickly.
And so at any rate, the the
the, coming back to this issue,
coming back to the the matter at hand,
He said that I fear I don't fear
for you,
poverty.
His fear was not that poverty is going
to undo the ummah one day.
Rather, his fear was what? His fear was
that the dunya will be opened up for
you like it was opened up on all
of the people who came before you.
And that you will compete with one another
for it like they competed with one another
for it. No longer will you compete with
one other one another for in in in
matters of piety. Otherwise, Allah subhanahu wa ta'ala,
his command in the Quran is what
I forget. I'm, I forget the rest of
the ayah. But at any rate,
vie with one another
for, for malfira, for forgiveness from your lord
and from for such a Jannah, for such
a garden,
the expanse of which is like the expanse
of thee, the the the the the heavens
and the earth. The heavens here meaning the
sky, not not not Jannah. The heavens and
the earth,
which was, prepared for prepared for the the
people of iman.
That's what you're supposed to compete with one
another for.
So that's what used to happen. Even in
the old days, the Sahaba
were not people who
who,
coveted leadership and coveted wealth.
There were people who coveted leadership and wealth.
The the the, faction of Banu Umayyah,
not Sayidna Uthman and Sayidna Muawiyah
but another faction of, Banu Umayyah which were
not rooted amongst those who were with the
messenger of Allah sallallahu alaihi wa sallam. They'll
take over the the control of the government
at some point.
And,
and and they they want it really bad.
And and at certain points, they'll do very
underhanded things in order to maintain,
their grip on power. But even then
even then, when they once their power was
established, you have men like,
like Hisham bin Abdul Malik,
and like his grandson,
Abdulrahman al Daghil, who will, establish Muslim rule
in Spain.
Once they have
control on the government, what do they do?
All of their sons, they they send them
to become ulama and to learn. That's why
Andalusia,
especially,
the people the people of, Andalusia
used to have so much value for knowledge.
They say that books used to be sold
for their weight in gold.
And people used to, spend money on books
being translated.
They used to spend money on books being
taught. They used to import ulama from the,
from the eastern lands, pay them
exorbitant amounts of money in order just to
live there and teach.
There's a,
a, a Muaddith. His name is Baqibnu
Mahlad.
And he was he was like a a
a he was a a his, you know,
Madhab bin Firk was basically,
just
following the the vahir of the hadith. The
methodology was radically different than that of the
Malekis. So the Malik, your lama, had it
in for him, and he used to live
under the protection of the Khalifa. Why? Because
he said this guy is such a learned
guy. Even if you don't agree with him
in faitqa,
I, you know, I won't let the fuqaha,
like, get the upper hand on him.
They used to give patronage to all sorts
of different types of ulama and used to
send their own sons to learn. And many
of many of them were wonderfully learned people.
Why? Because they understood that the reason for
the dunya is so that you can, you
can achieve these things.
And that's a type of piety even though
Ban Umayyah is, not, you know, not the
gold standard in, like,
piety for Islamic history and the name doesn't
evoke, like, feelings of warmth and love amongst
people nowadays.
But still, those people have this much sensibility
about them that that, the reason you have
the dunya is so that you can establish,
establish the deen, that you can learn and
you can have this life of understanding and
gnosis of Allah ta'ala. That you learn something
from wahi, from revelation,
that connects you with Allah subhanahu wa ta'ala
so you don't have a hollow and empty
life. And this is one of the things
that the children who are born and raised
in Islam don't appreciate this. The fact that
you just the fact that you go to
sleep at night knowing that Allah Ta'ala is
there and the fact that you go to
sleep at night knowing that even if you
didn't make istilfar at any moment you can
make istilfar and make tawba to Allah Ta'ala
and he'll forgive you. That's such a burden
and such a relief to people.
Other people, they can't sleep at why is
it that Kufar taking drugs and, like,
living super, like, hedonistic lifestyles?
Why?
It's something that even they know is destructive
for them. The problem is that there's an
emptiness inside of the heart.
That emptiness can't be filled by anything except
for by the dhikr of Allah Subhanahu Wa
Ta'ala. So you have to have these progressively
higher and higher levels of,
of self distraction in order to,
take the pain of that emptiness away.
But you guys didn't have that emptiness, Masha'Allah.
So even if you're not particularly pious people,
you know, you know inside of your heart
that everything is gonna be okay eventually. That's
a really big deal. That's not like a
small thing. That's a really big gift. We
should be thankful to Allah Ta'ala for it,
and we take it for granted.
At any rate,
the idea is what? Is that that Rasool
Allah sallallahu alaihi wa sallam said that when
the dunya opens up on, over you,
instead of following the path of our our
our our, predecessors in the Deen, which is
to use it for what?
It is used to use it in order
to facilitate
the pleasure of Allah Subhanahu Wa Ta'ala and
knowing Allah Subhanahu Wa Ta'ala and having this
life in which the heart is connected with
Allah Ta'ala
through sacred knowledge, through the dhikr of Allah
Ta'ala through bring bringing other people closer to
Allah Ta'ala. Because remember this
as well, in your path as a Saliq,
as a a person who's journeying toward Allah
subhanahu wa ta'ala, every person you bring closer
to Allah, their progress is also your progress.
I one time asked my Sheikh, Rahimahullah Tabarak
Wa Ta'ala.
I said, Sheikh, people come to you all
day
and they tell you their problems and they
cry. Someone's, oh, Sheikh, my whatever, my relative
died or I got wiped out in, you
know, in my business or, you know, my
whatever, my wife left me or this and
that. All the sorts of things, they all
come crying to the sheikh. Right?
And if this tragedy didn't happen, then you
wouldn't have seen them.
So they come crying to the sheikh. It's,
oh, make dua for me and this and
that. And the thing is if you're the
one who it's happening to, it's bad enough.
Imagine a person who their entire life is
having to hear depressing stories from people in
a revolving door, one after the other, like
a type of torture.
Each one of them you have to muster
a certain amount of, sympathy and empathy for
them. Otherwise, you you know, you're you're you
look like a jerk to them. You could
actually make them go into even more depression
from whatever difficulty they're going through. So if
you see, you know, if you see one
of the olamar or whatever and they seem
callous to your suffering or whatever,
it's because, you know, your
sad sob story is like a dime a
dozen. You know, you had to deal with,
like, you know, 20 people like that every
week. And, you know, even the Masha'ik are
human beings,
even though we expect them to be Masha'Allah,
angelic creatures, but they're not.
And we learn that the hard way sometimes.
But the idea is what? Is that that
that I I said to Sheikh, I said,
everyone comes to you with all these kind
of weird problems, depressing, like, level of problems.
I said, is there anything,
instead of, like, telling you about my sob
story, is there anything I can do to
help you, like, to make your life
less depressed?
And he smiled. He says he says, just
keep doing what you're what you're told to
do because
as you progress, then the person that you
receive progress to will progress as well.
So if you ever meet any of the
masha'if, insha Allah,
don't think that Sukhba is taken from drinking
tea with them and shooting a breeze afterward.
Nobody I noticed this, especially in America, it's
becoming worse and worse. Everyone thinks they're special.
Nobody comes to Dars. Everybody wants to have
dinner afterward or everyone wants to hang out
afterward. That's fine too, but you're not really
benefiting. You're just eating dinner at that point.
You're benefiting a little bit but, like, you
know, maybe the sheikh doesn't cuss as much
as your friends do. But, like, you know,
it's not that's not the real benefit is
not there. The real benefit is in other
things, and the real service is also the
first service is not in anything but putting
the the the things that you learned into
practice.
But at any rate, he said that so
these are the things that are that that
they knew the money was for that.
Imagine
that that the the Persian Empire
filled with wealth. My my good friend, Mawana
Tamim, who is from Afghanistan, which is a
a place ruled by the Persian Empire, he
enjoys it every time. He says, tell me
the Persian Empire thing again. I said, the
Persian Empire there are 3 dynasties of the
Persian Empire, the Hibernian Dynasty,
the intermediate, the what they call the Parthian
Empire,
which was basically
a a a group of nomads that that
that hijacked and ran the Persian Empire for
some time,
and they were powerful people. The the first
Persian empire was basically the the first world
empire,
in history,
And they were so technologically advanced that they
could bore a tunnel,
from two sides of the mountain through solid
rock and it would meet in the middle
without any sort of modern serving type of
tools. Right? Imagine that if you're boring through
rock, if you're even a little ways off,
the two sides of the tunnel won't meet.
They'll just go right past each other.
They used to have all these huge, like,
these kinda huge projects that they used to
do in order to get water. Because if
you have a stable supply of water in
a place, then you can build a city
that has, like, population more than 500 people.
And if you can build huge cities, then
there's all these other things that happen. So
they had they were the first,
the first empire in any sense that we
we think of it, even historically.
And they amassed great amount of wealth. And
they used to amass the wealth, and they
used to not spend it on the people.
By the time the the third the Sasanian,
dynasty, the third Persian empire,
is at its height, which is during the
life of Rasoolullah Sallallahu Alaihi Wasallam.
They used they had amassed so much wealth
that they would have, like, you know, jewels
and gold in the in the carpets.
That's how much money that they had.
And,
Sayna
Salman al Farsi and the other, people who
lived with the Persians,
through droughts and through famines, They were astonished
when they entered into the into the the
palaces of Kisra,
the Persian empire emperor
after, after having, conquered the Persian empire, they're
astonished that how much wealth is being stashed
over here while everybody was dying,
and everybody was going through extreme poverty. So
guess what? Why is it, I mean, why
is it that they stashed all their money?
To them, they were just being greedy and
they're gonna go to * for it.
To be very
blunt and to the point because we don't
have a lot of time.
But to Allah Ta'ala, what was it for?
All 3 Dynasties, 1000 of years, they stashed
all of that money for what? So that
the Sahaba radiAllahu anhu can conquer them
swift like lightning
in a matter of months.
So the Sahaba radiAllahu anhu can conquer all
of their cities, set their people free,
and all of them all of that money,
all of that wealth which was amassed over
1000 of years.
All of it in one generation is all
spent in order to, take the deen of
Allah Ta'ala to the 4 corners of the
earth.
Had they had a good niya, they would
have been rewarded for it, but they didn't.
So somebody else took that that honor, that
pleasure.
This is the idea of this this,
this hadith which is what? So that I'm
not I'm not I'm not it's not faqarah.
It's not poverty that I'm afraid of for
you.
Muslims will always make a buck, Masha'Allah.
The like, so many resources,
they only find them in the Muslim world.
The only, like, non Muslim majority country in
what they call the Middle East is what?
Is Israel. It's the only place that has
no oil.
Really?
Indonesia
Indonesia is, like, the only country in the
world that doesn't have to I think there's
only one natural resource that they have to
import import which is chromium.
So I guess you can't have like a
fancy bike or whatever or like fancy rims.
Everything else is in house. You don't have
to import anything. Allah Ta'ala, the the type
of barakah Allah Ta'ala gave to the ummah,
the prophet sallallahu alaihi wa sallam, the ta
amount of wealth, it's unbelievable. Muslim countries are
not poor. There's a lot of poor people
in Muslim countries. The countries are not poor
at all. The problem is not in lack
of wealth. The problem is that the hearts
are sick and so things don't work out
right.
Rasoolullah
sallallahu alaihi wa sallam says, I'm not afraid
for you, poverty. Rather, I'm afraid for you
that the dunya will open up for you
and you'll vie for it with one another
like the people before you vie for it
with one another and it will destroy you
like it destroyed them.
This hadith, this one hadith, there's so much
in it that describes the the condition of
the Ummah right now.
And this hadith, I promise you, is not
going to be the popular Bayan at the,
like, main session at the big conference.
Why? People don't wanna hear it.
People wanna hear what? Oh, look. You're enjoying
yourself. Keep enjoying yourself and, like, pray and
you'll be fine as well. Which is probably
true,
But it's not the the entire lesson. The
entire lesson is what? Is it this thing
that you love so much and it's bitter
to hear somebody, you know, so you have
a
a a someone, you know, her husband, like,
you know,
broke her leg, and then the next week,
she gave her he gave her a black
eye. And then the week after that, he
took all of her jewelry and sold it
and, like, you know, whatever, bought heroin, and
then the and then you're like, you know
what? You're I don't think your husband is
very good for you. You should no. How
dare you say that I love him? You
know? Like, how dare you say that about
him and this and that. No. It's unfortunately,
it's true.
It's not like you wanna say it because,
you know, you're you're you're being a hater.
There's some people like that too. But, like,
that's not that's not why you would tell
someone that. You say, look, this dunya is
not, you know, you're in love with the
dunya and it just treats you so badly
and it's not good to you And it's
it's all gonna leave you and it's you're
gonna have to end up, you know, once
your your your, check bounces on the day
of judgment, you're the one who's gonna
have to pay the fine. Dunia is gonna
be gone by then. It's gonna have it's
gonna bounce. It's not gonna come back ever
again to to to face the consequences with
you. This is a fact of life.
It's not it's not like, you know, anyone
being whatever. But because people don't wanna hear
it, what is it? They say that, like,
you know, they they they say that, the
people were so afraid. There's a particular dictator
who died,
in the recent past. His people who are
on him were so afraid of him that
that, that when his government was about to
fall, the entire city was surrounded. Nobody they
were all afraid to give him the bad
news. So, you know, so it was just,
you know, it was just,
until the the the, you know, whatever whoever's
gonna overthrow him was a couple of blocks
away. They told him or, you know, he
figured out that that the jig is up
right now. Otherwise, he could have prepared. He
could have
made some sort of, plan to defend himself,
etcetera. But everyone was so afraid to give
him the bad news that he's gonna freak
out and get upset. This is the same
thing the same way we are. If someone
tells us something we don't like, we get
really, like,
we get real bent out of shape. It's
okay. You can listen to somebody who tells
you something you don't like. Rasulullah sallallahu alaihi
wa sallam used to listen to people say
the most ludicrous things to him, and he
wouldn't get upset.
The Sahaba radiallahu anhu, Sayna Omar radiallahu anhu
used to listen to the most ludicrous things
said to him sometimes from all sorts of
people. If your enemies say it, you can
still deal with it because you're like this
person is just being a hater.
You know, it said that Sa'dan Amr alayahu
anhu, he used to go out at nighttime.
This is well known about him.
Incognito, he used to walk around Medina and
make sure, like, see what's going on with
the people so that he can have a
good idea that, you know, is he governing
properly or not? Or are his aids just
telling him what he wants to hear?
So he would do things. He would help
out people, poor people. They wouldn't even know
it was him.
And, he used, like, you know, one one
house he passed by, a woman cursed, said,
Nama radiallahu anhu because of his famine. She
she she she she the children are crying.
He knocks on the door. She has no
idea who he is. And he says, why
are the children crying like that? She says,
because of because because of Omar, you know,
we don't have any, relief from
from financial difficulties.
And I just stir the water in the
pot,
and and so the kids think something is
being cooked until they fall asleep. I have
nothing to feed them. So he went to
the Beitul Mal to get a sack of
flour to give to them,
and one of the assistants said, let me
carry it for you. He says, no, you
can't you can't carry it for me. Are
you gonna carry it for me on the
day of judgment?
So he went, he took the flour to
the house, he cooked the food, fed the
children, and then he went home. So one
night imagine how how that's pretty like noble
Masha'Allah. Like nobody does that. Right? We're not
Amirul Mumineen or nothing but we even think
stuff like that is below our dignity.
So imagine that. That one night he went
out like that. His wife asked him where
are you going?
He said I'm gonna go and check on
the affairs of the Muslims.
And he says and she says what to
him? She says, no. You're just going to
see if there's some young girl who catches
your eye and you're gonna propose marriage to
her.
What did he say? He's like, Allah knows
what my nia is, and that's it.
He didn't tell her off or go, like,
nuts on her or whatever.
Now if your enemy said it, you'd be
like, what a hater. Right? Your own wife
says that you don't even have you know,
you can't or your own husband says it,
your own relatives say it, your own parents
say it, your own children say stuff like
that to you. People freak out because they're
like, there's no way to defend yourself against
someone you love.
So there's all sorts of things. Just listen
to it. Think about it. Is there any
merit to what this person is saying?
And if yes, then rectify. If no, then
just
let it pass on.
And if a person is not accustomed
to it, it's difficult to deal with. That's
why it's good to keep, you know, keep
the company with people who are harsh on
you because you become accustomed you become
accustomed to hearing things you don't like and
so you can deal with it a little
bit better.
Whereas, if you're not accustomed to it, you'll
freak out, when you hear someone say something
and it's gonna cause you to lose sleep
and whatever.
But the point is is this is that
that
because people become so sensitive and so indulged
by people who tell them what they want
to hear, sometimes it's a very bitter pill
to swallow. It's bitter medicine,
to swallow. That that the that the dunya
is not the end all. It's not the
reason that you're here.
It's not the reason that you're, you know,
you get an education. It's not the reason
for your your living.
And, if some people didn't understand that that
lesson, it doesn't mean that the people who
understand it should,
you know, should not take heed and not
take warning just because other people are doing
other things.
Rather,
Many of us, especially those of us who
are the second generation in this, country, who
are the children of immigrants,
maybe our parents, you know, the reason that
they're so materialistic
in some sense is because they went through
harsh
and difficult,
times.
The the generation that was born in the
Indian subcontinent after the partition, their people, many
of them lost everything.
And so a person is made by their
experience. So they had to live decades of
their life not knowing where the next meal
is gonna come from. It affects you permanently
in some way.
We're not in that situation, are we?
Many of us won't become doctors and won't
make 6 figures of salary. That's okay. No
one's gonna starve to death, are they?
Inshallah, no one's and if it things become
that catastrophic, the doctors will be starving with
you. Don't worry.
So,
you know,
the idea is what? That Rasulullah Sallallahu Alaihi
Wasallam, it's a hard pill to swallow because
this is diag you know, it's like diametrically
opposed to many of the things that we've
been taught. We've grown up learning.
What is Rasoolallahu
alaihi wa sallam's
dua for his his his progeny?
Allahumajal riska ali Muhammadan Khutan. O Allah Ta'ala,
make the risk of the family of Muhammad
what? Silver and gold?
A lot of money, 6 figure salary? No.
So you Allah, just give the family of
Sayyidina Muhammad sallallahu alaihi wa sallam. He said
give my family, my progeny,
just enough that that that they never go
hungry.
Make the risk just enough that they never
go hungry. Now why would someone make that
du'a for their kid?
Because they're like, I hate you. I don't
want you ever to drive a Tesla.
No.
It's I love you. I don't want you
to go to the hellfire.
So that's fine. Somebody becomes rich or whatever.
The dunya is using the dunya is a
a relative term. It's just the amount of
material things that you have that are above
what your needs are.
So if you go on and be you
know, become a billionaire. Right? That's a lot
of money,
kind of. Right? You become a billionaire, spend
it. Be like the Sahaba of the Allahu
Anhom.
And when they unlock the the the the
the treasures of the Persian empire, what did
they do? They spent it in such a
way it literally destabilized the entire world. Or
should I say stabilize the entire unstable world?
Spend it for the sake of Allah ta'ala.
There's 2 people that you're allowed to, you
know, kind of feel jealous of. 1 is
a person Allah gave him so much knowledge
that they teach by by day and night
and they,
judge and give people good advice and and
give judgment in their affairs for their guidance.
And the second is a person who Allah
gave a huge amount of wealth, and he
spent all of it in the path of
Allah Subhanahu Wa Ta'ala. So be that person,
inshallah,
you get that wealth together and, you know,
whatever you fund like Latif and, like, you
know,
Raif and, like, whatever else comes comes out
there, you fund all of these different things.
And then when you're dead, like, you know,
an army of people are are doing good
and with your money,
and, you're receiving the reward for all of
that. Those types of people actually make as
much money as you can. Go ahead. Open
the doors and complete that's not Dunia at
all.
But if it's just the idea that, oh,
so one day, I'm gonna buy a Tesla
and then I'm gonna go to sleep happy.
It's it's not it's not even it's if
you do your turning your back on Allah,
subhanahu wa ta'ala, what's the point of that?
And, b,
you know, once you get the Tesla, you'll
realize it's not gonna make you happy anyway.
Allah, give all of us to feel. I
wanted you to be here, I
know funding organizations is like a pain in
the neck. It's like a nightmare. You know?
But,
just to, you know, brothers will share with
you the hadith we just read.
The idea is that the duniya is not
what gets things done.
It's a necessary component of things, and I
know you know that. But, like, you know,
we should remind each other, like, we're, like,
all,
like, PTSD,
like, support group. So we just remind each
other and we make we make ourselves feel
better. It's not the money that gets things
done. The Sahaba radiAllahu who did the work
and then the money came afterward.
And,
Rasool Allah sallallahu alaihi wa sallam even then
told them what? It's not the it's not
the it's not poverty that that's gonna make
you fail. If anything, it's the dunya that's
gonna open up for you one day, and
you're going to,
you're gonna vie with one another for it
like the people before you did, and it's
gonna destroy you like it destroyed them. And
we ask Allah for
his protection.