Hamzah Wald Maqbul – Riyad Al Salihin Leadership Qualities

Hamzah Wald Maqbul
Share Page

AI: Summary ©

The transcript discusses the meaning of "will" in Islam, including its use in political behavior and political boundaries. The history of the Ottoman Empire, Caliphate, and Umrdal Caliphate is also discussed, including the importance of the "has been" concept and the importance of avoiding negative decisions. The use of betting on cricket and the importance of letting people come to a state of comfort instead of demanding their rights from others is emphasized. The use of hesitation and fear of the heart is also discussed, as it is a deeds and not a fitna.

AI: Summary ©

00:00:48 --> 00:00:48
			Whoever
		
00:00:49 --> 00:00:50
			pulls his hand back from
		
00:00:51 --> 00:00:51
			obedience,
		
00:00:52 --> 00:00:55
			meaning the obedience of the temple authority of
		
00:00:55 --> 00:00:56
			the Muslims,
		
00:00:56 --> 00:00:57
			This is not
		
00:00:58 --> 00:01:00
			the Masjid border, the Masjid imam, but this
		
00:01:00 --> 00:01:03
			is the sovereign state of the Muslims.
		
00:01:04 --> 00:01:06
			That person when he meets Allah on the
		
00:01:06 --> 00:01:07
			day of judgment,
		
00:01:07 --> 00:01:09
			there will be no proof that will be
		
00:01:09 --> 00:01:10
			admissible in his favor.
		
00:01:11 --> 00:01:12
			And whoever dies and
		
00:01:13 --> 00:01:15
			he has not given an oath of allegiance,
		
00:01:15 --> 00:01:17
			literally, there's no oath of allegiance in his
		
00:01:17 --> 00:01:18
			neck.
		
00:01:19 --> 00:01:21
			He doesn't take upon himself the responsibility of
		
00:01:21 --> 00:01:23
			the oath of allegiance to any temporal ruler
		
00:01:23 --> 00:01:24
			of the Muslims.
		
00:01:24 --> 00:01:27
			That person will die the death of Jahiliya.
		
00:01:28 --> 00:01:28
			And so
		
00:01:29 --> 00:01:32
			there are two variants for this word, and
		
00:01:33 --> 00:01:34
			is
		
00:01:34 --> 00:01:36
			what you call in
		
00:01:37 --> 00:01:39
			the person dies a death of Jahiliya.
		
00:01:40 --> 00:01:42
			And Nita is what they call ismuhayyah,
		
00:01:43 --> 00:01:44
			the way in which you do something, that
		
00:01:44 --> 00:01:46
			the person dies in the manner of the
		
00:01:46 --> 00:01:48
			people of Jahiliyyah.
		
00:01:48 --> 00:01:49
			Meaning what?
		
00:01:49 --> 00:01:51
			Obviously, it doesn't mean that a person dies
		
00:01:51 --> 00:01:52
			a captor,
		
00:01:52 --> 00:01:54
			but what it means is that a person
		
00:01:54 --> 00:01:56
			dies in such a such a
		
00:01:56 --> 00:01:57
			manner
		
00:01:57 --> 00:02:00
			of arrogance that it resembles the death of
		
00:02:00 --> 00:02:03
			the people of Jahilia. Why? Because Islam is
		
00:02:03 --> 00:02:04
			something that
		
00:02:04 --> 00:02:05
			brings
		
00:02:05 --> 00:02:07
			order and imposes order and
		
00:02:08 --> 00:02:11
			calls for order and demands order. And Jahiliya
		
00:02:11 --> 00:02:12
			is anarchy.
		
00:02:13 --> 00:02:15
			Jahiliya is something that every man is mutakabir.
		
00:02:15 --> 00:02:17
			Every man will run on his own system,
		
00:02:17 --> 00:02:20
			every man will run on his own whims
		
00:02:20 --> 00:02:22
			and his own desires, every man will not
		
00:02:22 --> 00:02:24
			like to have another person over them.
		
00:02:25 --> 00:02:27
			They will not find their place in any
		
00:02:27 --> 00:02:27
			ecosystem,
		
00:02:29 --> 00:02:32
			biological or spiritual rather, they will constantly be
		
00:02:32 --> 00:02:35
			sticking out and wherever they go, they'll create
		
00:02:35 --> 00:02:36
			chaos rather than order.
		
00:02:37 --> 00:02:37
			And
		
00:02:38 --> 00:02:40
			that that style of death is the death
		
00:02:40 --> 00:02:41
			of such a person.
		
00:02:42 --> 00:02:43
			In a different narration,
		
00:02:44 --> 00:02:46
			narrated also by Muslim, by Saidna Abdul Abhin
		
00:02:46 --> 00:02:48
			Omar Radhiallahu Alai Anhu,
		
00:02:48 --> 00:02:50
			that whoever dies and he has left the
		
00:02:50 --> 00:02:52
			the gathering of the Muslims or the group
		
00:02:52 --> 00:02:54
			of the Muslims, that person dies
		
00:02:54 --> 00:02:55
			a death
		
00:02:55 --> 00:02:57
			in the manner of the death of the
		
00:02:57 --> 00:02:58
			people of Jahiliyyah.
		
00:03:29 --> 00:03:31
			Someone has put over you in in,
		
00:03:32 --> 00:03:32
			command.
		
00:03:36 --> 00:03:39
			Means to use something. But in terms of
		
00:03:39 --> 00:03:39
			political
		
00:03:40 --> 00:03:41
			science, it means to
		
00:03:42 --> 00:03:44
			make a person governor over certain province or
		
00:03:44 --> 00:03:47
			a commander over a certain a certain group
		
00:03:47 --> 00:03:47
			of
		
00:03:48 --> 00:03:49
			people. So the is
		
00:03:50 --> 00:03:50
			is
		
00:03:51 --> 00:03:54
			meaning linguistically means someone who's doing something, but
		
00:03:54 --> 00:03:57
			the amil in in in political discourse means
		
00:03:57 --> 00:03:58
			a governor or a commander.
		
00:03:59 --> 00:04:01
			So here and obey even
		
00:04:01 --> 00:04:03
			if the governor over you or the commander
		
00:04:03 --> 00:04:06
			over you is a Abyssinian slave,
		
00:04:06 --> 00:04:09
			whose head looks like a shriveled raisin.
		
00:04:09 --> 00:04:12
			It's narrated by Bukhari. Meaning what? It doesn't
		
00:04:12 --> 00:04:13
			matter if you,
		
00:04:14 --> 00:04:15
			like the leader, you don't like the leader.
		
00:04:15 --> 00:04:17
			If that's the system that's the system everyone
		
00:04:17 --> 00:04:19
			agreed to, that's the system
		
00:04:19 --> 00:04:21
			not meaning everyone agreed to as in, like,
		
00:04:21 --> 00:04:23
			we took a vote from everyone and everyone
		
00:04:23 --> 00:04:23
			said yes.
		
00:04:24 --> 00:04:26
			But there's something called the social contract that
		
00:04:26 --> 00:04:27
			people generally
		
00:04:27 --> 00:04:29
			accept that the state is with the state,
		
00:04:29 --> 00:04:31
			the government is the government, the police is
		
00:04:31 --> 00:04:34
			the police. They may not be perfect. They
		
00:04:34 --> 00:04:35
			may actually be people who do a lot
		
00:04:35 --> 00:04:37
			of bad, but they are who they are.
		
00:04:38 --> 00:04:39
			As long as they don't ask you to
		
00:04:39 --> 00:04:42
			do something haram, you're expected to obey them.
		
00:04:42 --> 00:04:43
			You're expected to obey them and you're not
		
00:04:44 --> 00:04:46
			you're expected to help them and not to
		
00:04:46 --> 00:04:48
			cause difficulty for them in everything they do
		
00:04:48 --> 00:04:50
			that's not haram. Why? Because it,
		
00:04:52 --> 00:04:52
			enshrines
		
00:04:52 --> 00:04:56
			and empowers order and it sends away and
		
00:04:56 --> 00:04:58
			makes difficult chaos and disarray.
		
00:04:58 --> 00:05:00
			And so what did he say? This is
		
00:05:00 --> 00:05:02
			affront to their Jahili system that a, we've
		
00:05:02 --> 00:05:05
			mentioned from the last hadith that it's a
		
00:05:05 --> 00:05:07
			sign of Jahiliya that nobody wants a person
		
00:05:07 --> 00:05:08
			to
		
00:05:08 --> 00:05:10
			tell them what to do or be in
		
00:05:10 --> 00:05:12
			command over them or be in a position
		
00:05:12 --> 00:05:14
			of authority over them. Nobody likes anyone else
		
00:05:14 --> 00:05:16
			to do that anyway, even even if they're
		
00:05:16 --> 00:05:19
			equals. Okay? The prophet sallallahu alaihi wasallam in
		
00:05:19 --> 00:05:21
			this hadith is saying forget about if they're
		
00:05:21 --> 00:05:23
			equals. In the Jahili system,
		
00:05:23 --> 00:05:26
			they used to consider themselves to be superior
		
00:05:26 --> 00:05:28
			to everybody else as Arabs. Okay.
		
00:05:29 --> 00:05:32
			Arab means to speak eloquently. Right? The word
		
00:05:32 --> 00:05:35
			that Arabs have for non Arabs is
		
00:05:35 --> 00:05:36
			a. Right?
		
00:05:39 --> 00:05:40
			Means what? It means
		
00:05:40 --> 00:05:42
			stupidity. You know how they say stop being
		
00:05:42 --> 00:05:45
			dumb. Dumb doesn't mean someone who's who's a
		
00:05:45 --> 00:05:46
			person of low intellect primarily.
		
00:05:48 --> 00:05:51
			It metaphorically means someone of low intellect.
		
00:05:51 --> 00:05:53
			The literal meaning of them is someone who
		
00:05:53 --> 00:05:54
			doesn't know how to speak or someone who's
		
00:05:54 --> 00:05:57
			unable to speak. And so that's what they
		
00:05:57 --> 00:05:58
			use that's that's the the wording that they
		
00:05:58 --> 00:06:00
			used to use, that their language is very
		
00:06:00 --> 00:06:02
			eloquent and that the language of other people
		
00:06:02 --> 00:06:04
			is unable to convey what their language is
		
00:06:04 --> 00:06:07
			able to convey, which we believe is true
		
00:06:07 --> 00:06:08
			as a matter of Aqidah.
		
00:06:09 --> 00:06:11
			But there was an arrogance that went with
		
00:06:11 --> 00:06:12
			it in the first place. And then amongst
		
00:06:12 --> 00:06:15
			them, amongst their tribes, one tribe would say
		
00:06:15 --> 00:06:17
			we're better than you, the other tribe say,
		
00:06:17 --> 00:06:19
			no, we're better than you. And, at any
		
00:06:19 --> 00:06:22
			rate, if you're not a free man, if
		
00:06:22 --> 00:06:25
			you're not from the Arabs, if you're not
		
00:06:25 --> 00:06:27
			from a noble lineage or a noble tribe,
		
00:06:28 --> 00:06:30
			then you're a person of lesser worth, a
		
00:06:30 --> 00:06:32
			person who's like as if you're subhuman.
		
00:06:32 --> 00:06:34
			What is the messenger of Allah sallallahu alaihi
		
00:06:34 --> 00:06:35
			wa sallam saying?
		
00:06:36 --> 00:06:38
			That you are to hear and obey
		
00:06:38 --> 00:06:40
			even if the person who is put in
		
00:06:40 --> 00:06:41
			leadership
		
00:06:41 --> 00:06:43
			through the system over you
		
00:06:43 --> 00:06:45
			is a person who's an Abyssinian slave.
		
00:06:46 --> 00:06:49
			Wa Salukah Zabiba, even if he's an Abyssinian
		
00:06:49 --> 00:06:49
			slave,
		
00:06:50 --> 00:06:52
			forget about a free Abyssinian free man even
		
00:06:52 --> 00:06:54
			if he's still a slave?
		
00:06:55 --> 00:06:57
			His head is like a shriveled razor.
		
00:06:57 --> 00:06:59
			Meaning that what? Not only is he Abyssinian
		
00:06:59 --> 00:07:01
			slave, he's an ugly one too.
		
00:07:02 --> 00:07:05
			It's like a it's a literary expression in
		
00:07:05 --> 00:07:05
			order to
		
00:07:06 --> 00:07:07
			to to put the thing push it to
		
00:07:07 --> 00:07:09
			the extreme limit. That if that's the person
		
00:07:09 --> 00:07:11
			that that's put in command over you then
		
00:07:11 --> 00:07:13
			even then you have to hear and obey.
		
00:07:13 --> 00:07:15
			And there's a very interesting discussion regarding this
		
00:07:15 --> 00:07:16
			because
		
00:07:16 --> 00:07:19
			the hadith of the prophet sallallahu alaihi wa
		
00:07:19 --> 00:07:19
			sallam
		
00:07:20 --> 00:07:23
			is also that al imat al aymatubin
		
00:07:23 --> 00:07:24
			Quraysh
		
00:07:24 --> 00:07:27
			that your rulers should be from Quraysh. This
		
00:07:27 --> 00:07:28
			is the Sahih hadith of the prophet sallallahu
		
00:07:28 --> 00:07:30
			alaihi wa sallam narrated by the great Muhaddithim.
		
00:07:31 --> 00:07:34
			And in fact, when the prophet sallallahu alaihi
		
00:07:34 --> 00:07:35
			wa sallam passed away,
		
00:07:35 --> 00:07:39
			in the Sateefah to Bani Sa'idah, the Ansar
		
00:07:39 --> 00:07:41
			radiAllahu ta'ala on whom gathered to choose a
		
00:07:41 --> 00:07:42
			leader for Madinah
		
00:07:43 --> 00:07:46
			after afterward. And their their idea was what?
		
00:07:46 --> 00:07:48
			We're gonna choose one of our cazar city.
		
00:07:48 --> 00:07:50
			We'll choose one of ourselves to be the
		
00:07:50 --> 00:07:52
			leader. Then messenger of Allah is the messenger
		
00:07:52 --> 00:07:52
			of Allah.
		
00:07:53 --> 00:07:55
			But afterward, it's our city, so we run
		
00:07:55 --> 00:07:56
			it like we used to run it for
		
00:07:56 --> 00:07:59
			centuries. We'll keep running it. So sayna,
		
00:08:00 --> 00:08:01
			Abu Bakr and Sayna Amar
		
00:08:03 --> 00:08:04
			they heard about this and so they went
		
00:08:04 --> 00:08:06
			to go and join that meeting, attend that
		
00:08:06 --> 00:08:08
			meeting. And so there's 2 of them from
		
00:08:08 --> 00:08:10
			the. How many are there? There are 2
		
00:08:10 --> 00:08:12
			of them. There are literally thousands of Ansar
		
00:08:12 --> 00:08:14
			there. There are 2 of them and there's
		
00:08:14 --> 00:08:15
			1,000 of Ansar.
		
00:08:15 --> 00:08:16
			And so what
		
00:08:17 --> 00:08:17
			happens
		
00:08:18 --> 00:08:20
			is saying, Omar radiAllahu anhu takes it.
		
00:08:21 --> 00:08:23
			So saying Abu Bakr radiAllahu anhu takes a
		
00:08:23 --> 00:08:25
			turn to speak, and he reminds them he
		
00:08:25 --> 00:08:27
			reminds them of a couple of things. 1
		
00:08:27 --> 00:08:29
			is that your bay'ah was the prophet sallallahu
		
00:08:29 --> 00:08:31
			alaihi wa sallam when he made Hijra is
		
00:08:31 --> 00:08:33
			that that you promised him you would always
		
00:08:33 --> 00:08:34
			prefer other people over yourselves.
		
00:08:35 --> 00:08:36
			Is it true or not? They said, no.
		
00:08:36 --> 00:08:38
			Yes. It's true. We promised that we'd prefer
		
00:08:38 --> 00:08:40
			the Muhadrin over ourselves.
		
00:08:40 --> 00:08:42
			He said also the prophet sallallahu alaihi wa
		
00:08:42 --> 00:08:44
			sallam said and many people heard it that
		
00:08:44 --> 00:08:45
			he said, Al Ayimatumun
		
00:08:46 --> 00:08:46
			Quresh.
		
00:08:47 --> 00:08:49
			That the the temporal ruler should be from
		
00:08:49 --> 00:08:50
			who? From Quresh.
		
00:08:51 --> 00:08:52
			Did you hear that or did you not
		
00:08:52 --> 00:08:53
			hear it? And so they said, yes. We
		
00:08:53 --> 00:08:55
			heard it. And they accepted.
		
00:08:55 --> 00:08:58
			Right? 1000 of people, they accepted the argument
		
00:08:58 --> 00:09:00
			of 2 people. This is what the sign
		
00:09:00 --> 00:09:02
			of their taqwa and the sign of their
		
00:09:02 --> 00:09:03
			piety and the sign of the truth of
		
00:09:03 --> 00:09:04
			their faith,
		
00:09:05 --> 00:09:06
			So then they said, okay. Well, what's your
		
00:09:06 --> 00:09:08
			idea? So sayin Abu Bakr says, my idea
		
00:09:08 --> 00:09:10
			is that the only person that can lead
		
00:09:10 --> 00:09:11
			this ummah is this man, and he points
		
00:09:11 --> 00:09:13
			to Sayidna Umar. And Sayidna Umar
		
00:09:14 --> 00:09:16
			then asks him. He says that who is
		
00:09:16 --> 00:09:19
			the one, amongst us about who, was revealed
		
00:09:19 --> 00:09:22
			in the Quran, Faniyit Nayidhuma Filgha. Who is
		
00:09:22 --> 00:09:24
			the one amongst us about whom was revealed
		
00:09:24 --> 00:09:26
			the second of 2 when they were in
		
00:09:26 --> 00:09:29
			the cave? When he said to his companion,
		
00:09:29 --> 00:09:32
			don't fear, verily or don't grieve, verily Allah
		
00:09:32 --> 00:09:34
			is with us. And so Sayidna Abu Bakr
		
00:09:34 --> 00:09:37
			Abu Bakr, he, he didn't say anything forward.
		
00:09:37 --> 00:09:39
			So Sayna Umar then says, I suggest
		
00:09:40 --> 00:09:42
			that we, make Abu Bakr into the leader.
		
00:09:42 --> 00:09:44
			And everybody in the crowd,
		
00:09:44 --> 00:09:46
			not only accepted, but they all took Be'a
		
00:09:46 --> 00:09:48
			from him except for 1 man who went
		
00:09:48 --> 00:09:50
			home and said I I have to make
		
00:09:50 --> 00:09:52
			Mashra with my people first. And he came
		
00:09:52 --> 00:09:54
			back in that afternoon and he took bay'a
		
00:09:54 --> 00:09:54
			with him as well.
		
00:09:55 --> 00:09:59
			And, this this now the question comes is,
		
00:09:59 --> 00:10:01
			okay, what does this hadith mean with regards
		
00:10:01 --> 00:10:04
			to the Ayyim being from Quraysh? And the
		
00:10:04 --> 00:10:06
			answer to that is what?
		
00:10:06 --> 00:10:07
			Is that,
		
00:10:09 --> 00:10:11
			the pronouncement of the prophet sallallahu alaihi wa
		
00:10:11 --> 00:10:13
			sallam about the Ayima, about the the leaders
		
00:10:13 --> 00:10:14
			being from Quraish
		
00:10:14 --> 00:10:17
			was not a, a fiqi ruling.
		
00:10:17 --> 00:10:20
			Rather, the ulama considered it there are some
		
00:10:20 --> 00:10:22
			ulama that considered to be fiqi ruling, but
		
00:10:22 --> 00:10:24
			the vast majority of ulama considered it not
		
00:10:24 --> 00:10:26
			be fiqi ruling, but to be a,
		
00:10:26 --> 00:10:28
			a a a kind of analysis of what
		
00:10:28 --> 00:10:29
			the political,
		
00:10:30 --> 00:10:32
			landscape of the Arabs was. That the Arabs
		
00:10:33 --> 00:10:35
			wouldn't accept somebody from,
		
00:10:36 --> 00:10:37
			the ulcer, the Khazrj to be a leader
		
00:10:37 --> 00:10:39
			over them because they consider themselves to be
		
00:10:39 --> 00:10:42
			superior to them. And you see when the
		
00:10:42 --> 00:10:44
			prophet passes away majority of the Arabian Peninsula,
		
00:10:44 --> 00:10:46
			even if they accepted Islam, they still had
		
00:10:46 --> 00:10:49
			a lot of inside of them. As
		
00:10:50 --> 00:10:52
			the had to come campaign for several years
		
00:10:52 --> 00:10:55
			to subdue and quell the kind of uprisings
		
00:10:55 --> 00:10:58
			of the Arabian Peninsula and put people in
		
00:10:58 --> 00:10:59
			in a mode that they would be able
		
00:10:59 --> 00:11:01
			to then do the service of Islam.
		
00:11:01 --> 00:11:04
			So the prophet sallallahu alaihi wa sallam understood
		
00:11:04 --> 00:11:06
			that the Arabs wouldn't have accepted a leader
		
00:11:06 --> 00:11:08
			from them. And so he said, keep keep
		
00:11:08 --> 00:11:11
			your leadership from Quresh because the Quresh were
		
00:11:11 --> 00:11:13
			respected amongst the Arabs even in Jahiliya as
		
00:11:13 --> 00:11:15
			the hand of Allah. That they're the people
		
00:11:15 --> 00:11:17
			that Allah Tawhid came and defended them, in
		
00:11:17 --> 00:11:19
			the year of the elephant, and he's the
		
00:11:19 --> 00:11:21
			one who defended their rule of the Kaaba
		
00:11:21 --> 00:11:23
			and the Nabi sallallahu alaihi wasallam is from
		
00:11:23 --> 00:11:25
			Quraish, etcetera, etcetera. They could accept a ruler
		
00:11:25 --> 00:11:26
			from Quraish,
		
00:11:26 --> 00:11:28
			but they couldn't accept a ruler from somebody
		
00:11:28 --> 00:11:30
			else other than them. This hadith is the
		
00:11:30 --> 00:11:33
			what the is. Is that if the leaders
		
00:11:33 --> 00:11:35
			even if the leader is a slave,
		
00:11:35 --> 00:11:38
			you have to accept him. And the interesting
		
00:11:38 --> 00:11:39
			thing is that the Ummah has made
		
00:11:40 --> 00:11:41
			the the Ummah has made the Ummah has
		
00:11:41 --> 00:11:43
			made the Ummah. There have been slave dynasties
		
00:11:43 --> 00:11:46
			both in the Indian subcontinent and in Egypt
		
00:11:46 --> 00:11:47
			and Syria as well where,
		
00:11:48 --> 00:11:51
			Mamluk Dynasties were the the there's a
		
00:11:52 --> 00:11:54
			the between the slaves of the state,
		
00:11:55 --> 00:11:57
			whichever one of them is a capable and
		
00:11:57 --> 00:11:58
			learned and talented,
		
00:11:59 --> 00:12:02
			person, talented commander, talented ruler that they could
		
00:12:02 --> 00:12:04
			rise up to the ranks all the way
		
00:12:04 --> 00:12:06
			to the point where the were,
		
00:12:07 --> 00:12:10
			they gave, they they after several slave kings
		
00:12:10 --> 00:12:13
			ruled over Egypt one after the other,
		
00:12:13 --> 00:12:14
			they gave a
		
00:12:15 --> 00:12:17
			a saying that what? That in our sharia,
		
00:12:17 --> 00:12:19
			there's a problem that the temporal ruler of
		
00:12:19 --> 00:12:20
			the Muslims has to be a free man.
		
00:12:20 --> 00:12:22
			You can't have, like, a slave give the.
		
00:12:23 --> 00:12:25
			You cannot have the slave be the sovereign
		
00:12:25 --> 00:12:27
			ruler that take people to take Biafra. They
		
00:12:27 --> 00:12:28
			were slaves that were owned by the state,
		
00:12:28 --> 00:12:29
			by the.
		
00:12:30 --> 00:12:32
			You can't have a slave be the temporal
		
00:12:32 --> 00:12:33
			ruler of Muslims.
		
00:12:33 --> 00:12:35
			And the interesting thing is that the slave
		
00:12:35 --> 00:12:38
			dynasties, Mamluk's slave dynasties both in India and
		
00:12:38 --> 00:12:39
			in,
		
00:12:40 --> 00:12:42
			one thing that they kept in common was
		
00:12:42 --> 00:12:43
			that they had
		
00:12:44 --> 00:12:45
			that a supreme amount of respect for the
		
00:12:45 --> 00:12:46
			ulama.
		
00:12:46 --> 00:12:48
			In fact, the patronage for
		
00:12:48 --> 00:12:50
			and the patronage for dean
		
00:12:51 --> 00:12:53
			under the reigns of these slave dynasties was
		
00:12:53 --> 00:12:57
			unprecedented compared to the even the the the
		
00:12:57 --> 00:12:59
			free kings from before. So they listened to
		
00:12:59 --> 00:13:00
			the Alama. They said that you can't be
		
00:13:00 --> 00:13:02
			king if you're a slave. So they said,
		
00:13:02 --> 00:13:03
			okay. What do you say? What do you
		
00:13:03 --> 00:13:04
			say should the solution be?
		
00:13:05 --> 00:13:07
			They say that that what that we, say
		
00:13:07 --> 00:13:09
			that the solution should be that as a
		
00:13:09 --> 00:13:10
			formality,
		
00:13:10 --> 00:13:13
			the the state should sell the slave to
		
00:13:13 --> 00:13:15
			someone and that person should free them. And
		
00:13:15 --> 00:13:17
			then that person can be people people can
		
00:13:17 --> 00:13:19
			take with them as a ruler. And so
		
00:13:19 --> 00:13:20
			what they would do is they would do
		
00:13:20 --> 00:13:22
			that. They would have as a formality, as
		
00:13:22 --> 00:13:24
			an honor, they would one of the of
		
00:13:24 --> 00:13:26
			Al Azhar, they would sell the the person
		
00:13:26 --> 00:13:29
			who's gonna become king to him, and then
		
00:13:29 --> 00:13:30
			he would free him. And there's a thing
		
00:13:30 --> 00:13:32
			in the sharia what they call.
		
00:13:33 --> 00:13:36
			Right? That the person who you slit who
		
00:13:36 --> 00:13:38
			who you who frees you and the person
		
00:13:38 --> 00:13:40
			who you free, they are like a family
		
00:13:40 --> 00:13:42
			member to you in al Sharia in the
		
00:13:42 --> 00:13:44
			sense that that if there's no other
		
00:13:44 --> 00:13:47
			blood relatives, you inherit that person's wealth when
		
00:13:47 --> 00:13:49
			they die and they inherit your wealth when
		
00:13:49 --> 00:13:50
			they die. That person is one of the
		
00:13:50 --> 00:13:52
			mula fa. That person is one of the
		
00:13:52 --> 00:13:52
			legitimate
		
00:13:53 --> 00:13:56
			inheritors of the sharia. Even though they're kind
		
00:13:56 --> 00:13:58
			of on the bottom rung, but still there's
		
00:13:58 --> 00:14:00
			some. There's more between you in terms of
		
00:14:00 --> 00:14:03
			inheritance and a freed slave than there is
		
00:14:03 --> 00:14:04
			between, for example, a person and his second
		
00:14:04 --> 00:14:07
			cousin or something like that. And so as
		
00:14:07 --> 00:14:08
			a honor, they would they would be freed
		
00:14:08 --> 00:14:10
			at the hands of the ulama, sold and
		
00:14:10 --> 00:14:11
			freed at the hands of the ulama, and
		
00:14:11 --> 00:14:14
			then they would rule like that. But the
		
00:14:14 --> 00:14:15
			point is is what? The the the ummah
		
00:14:15 --> 00:14:17
			is actually made amule on this. And the
		
00:14:17 --> 00:14:19
			proof of what I'm saying also is what?
		
00:14:19 --> 00:14:21
			The Ottoman Empire,
		
00:14:21 --> 00:14:23
			they're Turks. They're not from Quresh, are they?
		
00:14:24 --> 00:14:26
			But the the the
		
00:14:27 --> 00:14:29
			something as close as you can get to
		
00:14:29 --> 00:14:31
			the Ijma'a of the Ummah regarding their caliphate
		
00:14:31 --> 00:14:33
			happened. And it's interesting, there are a few
		
00:14:33 --> 00:14:35
			people who near the end of the Ottoman
		
00:14:35 --> 00:14:37
			Caliphate started to,
		
00:14:38 --> 00:14:40
			started to object to,
		
00:14:40 --> 00:14:41
			the,
		
00:14:41 --> 00:14:42
			the Ottomans
		
00:14:42 --> 00:14:45
			the legitimacy of their caliphate by using this
		
00:14:45 --> 00:14:46
			hadith al-'Aima to be in Quresh.
		
00:14:47 --> 00:14:49
			There's a segment of them from the Indian
		
00:14:49 --> 00:14:51
			population. Ahmad al Zahandri was one of them.
		
00:14:51 --> 00:14:53
			He said these people are not the legitimate
		
00:14:53 --> 00:14:56
			rulers of India because they're not from Quresh.
		
00:14:56 --> 00:14:57
			Another person who
		
00:14:59 --> 00:15:01
			rejected or or objected to their
		
00:15:03 --> 00:15:04
			legitimacy was
		
00:15:04 --> 00:15:05
			the Sharif of Mecca.
		
00:15:06 --> 00:15:07
			But he has somewhat of a conflict of
		
00:15:07 --> 00:15:10
			interest. A, first he's not a alim. B,
		
00:15:10 --> 00:15:12
			he has somewhat conflict of interest because he's
		
00:15:12 --> 00:15:14
			trying to rebel against them. So, you know,
		
00:15:14 --> 00:15:16
			you can see how how much legitimate,
		
00:15:16 --> 00:15:19
			how much legitimacy that objection has. And by
		
00:15:19 --> 00:15:21
			by and large, for the most part, the
		
00:15:21 --> 00:15:24
			you know, it's difficult to claim Ajamaha from
		
00:15:24 --> 00:15:26
			a technical point of view because,
		
00:15:26 --> 00:15:28
			you know, who's there to go back and
		
00:15:28 --> 00:15:30
			say, was there nobody who who disagreed?
		
00:15:31 --> 00:15:33
			But something very close to Ijma'a, Masha'Allah,
		
00:15:33 --> 00:15:36
			of the Ummah. They accepted that the Ottoman
		
00:15:36 --> 00:15:37
			Empire was the,
		
00:15:37 --> 00:15:39
			was the legitimate rulers of the of the
		
00:15:39 --> 00:15:42
			Muslim world. The Khadim Al Haramain Al Sharifain.
		
00:15:42 --> 00:15:44
			Just like the Saudi the rule in Saudi
		
00:15:44 --> 00:15:45
			Arabia, right, that
		
00:15:46 --> 00:15:48
			the the custodian of the of the 2
		
00:15:48 --> 00:15:49
			harabs,
		
00:15:50 --> 00:15:53
			next to their name with the title. That's
		
00:15:53 --> 00:15:54
			what the the,
		
00:15:54 --> 00:15:55
			what you call
		
00:15:56 --> 00:15:58
			what the Ottoman rulers did as well. Right?
		
00:15:58 --> 00:16:00
			So if you go to for example, you
		
00:16:00 --> 00:16:03
			go to Istanbul, you go to the Yavuz
		
00:16:03 --> 00:16:04
			Salim Masjid in in in,
		
00:16:05 --> 00:16:06
			in Istanbul,
		
00:16:06 --> 00:16:09
			you'll see the inscription. It says right. It
		
00:16:09 --> 00:16:10
			says, the khadamal,
		
00:16:10 --> 00:16:12
			hadamal al Sharifayn,
		
00:16:12 --> 00:16:16
			Ulu, Haqan, whatever all their Turkic titles, this,
		
00:16:16 --> 00:16:19
			that, and the other. Salim Khan. Right? Nowadays,
		
00:16:19 --> 00:16:20
			Salim Khan is somebody we go and buy
		
00:16:20 --> 00:16:22
			meat from on Diwan. Right?
		
00:16:22 --> 00:16:24
			In those days, Khan meant something different. It
		
00:16:24 --> 00:16:25
			meant a big
		
00:16:26 --> 00:16:27
			it was like a it was
		
00:16:32 --> 00:16:34
			like nowadays like they had in those days,
		
00:16:34 --> 00:16:36
			but Allah made it easy. But at any
		
00:16:36 --> 00:16:38
			rate, this is a this is a making
		
00:16:38 --> 00:16:39
			making Amal on what?
		
00:16:40 --> 00:16:41
			This is making Amal on the hadith of
		
00:16:41 --> 00:16:43
			the prophet sallallahu alaihi wa sallam. The Nabi
		
00:16:43 --> 00:16:45
			sallallahu alaihi wa sallam said, whoever is the
		
00:16:45 --> 00:16:47
			ruler above you, even if he's an Abyssinian
		
00:16:48 --> 00:16:50
			slave whose head is like a shriveled raisin,
		
00:16:50 --> 00:16:52
			if once he he's a ruler, once the
		
00:16:52 --> 00:16:55
			system is going, everybody has accepted it, you
		
00:16:55 --> 00:16:57
			know, practically, if not verbally,
		
00:16:57 --> 00:16:59
			then, you're obliged to go with it. You're
		
00:16:59 --> 00:17:01
			obliged to hear and obey. And the only
		
00:17:01 --> 00:17:03
			exception to that is what we said from
		
00:17:03 --> 00:17:05
			before, which is what if they tell you
		
00:17:05 --> 00:17:07
			to do something haram, then you are obliged
		
00:17:07 --> 00:17:09
			to not hear and not obey.
		
00:17:38 --> 00:17:40
			Is to hear and to obey. It's a
		
00:17:40 --> 00:17:43
			commandment over you to hear and to obey
		
00:17:43 --> 00:17:45
			in times of difficulty
		
00:17:45 --> 00:17:46
			and in times of ease.
		
00:17:47 --> 00:17:47
			Otherwise,
		
00:17:48 --> 00:17:50
			some people obey in times of difficulty, some
		
00:17:50 --> 00:17:53
			people in in times of ease, whatever it
		
00:17:53 --> 00:17:55
			is, your how you're enjoying or how you're
		
00:17:55 --> 00:17:57
			not enjoying, there's nothing to do with it.
		
00:17:57 --> 00:17:59
			So in times of difficulty or in times
		
00:17:59 --> 00:18:00
			of ease,
		
00:18:01 --> 00:18:03
			as well as when you're motivated,
		
00:18:04 --> 00:18:05
			as well as when you're demotivated.
		
00:18:07 --> 00:18:09
			Is when you're motivated. When you're motivated to
		
00:18:09 --> 00:18:11
			obey, even then it's a commandment for you
		
00:18:11 --> 00:18:13
			to obey. And when you're not
		
00:18:14 --> 00:18:17
			when you're averse to obey, even then it's
		
00:18:17 --> 00:18:18
			a commandment over you to obey.
		
00:18:21 --> 00:18:24
			And even even if it requires you to
		
00:18:24 --> 00:18:26
			prefer others over yourself.
		
00:18:27 --> 00:18:29
			These things happen. Sometimes you have to take
		
00:18:29 --> 00:18:30
			a hit for the team as well.
		
00:18:31 --> 00:18:33
			Right? There are things, for example I mean,
		
00:18:33 --> 00:18:35
			there I I don't know if it's exactly
		
00:18:38 --> 00:18:39
			example, but,
		
00:18:40 --> 00:18:41
			you know, for example, like
		
00:18:41 --> 00:18:42
			eminent domain.
		
00:18:43 --> 00:18:46
			Right? There's like a need. Sometimes eminent domain
		
00:18:46 --> 00:18:48
			is abused by rich people in order to
		
00:18:49 --> 00:18:51
			dispossess the poor of their wealth, but sometimes
		
00:18:51 --> 00:18:52
			it makes a lot of sense. Right? What
		
00:18:52 --> 00:18:54
			does that you know what eminent domain is?
		
00:18:54 --> 00:18:56
			It's like when the government, for example, start
		
00:18:56 --> 00:18:57
			to build a road, you know, through an
		
00:18:57 --> 00:18:59
			area and you own a piece of land
		
00:18:59 --> 00:19:01
			that the road has to go through. Right?
		
00:19:02 --> 00:19:03
			What they'll do is they'll just give you
		
00:19:03 --> 00:19:04
			the cash value of the land and they'll
		
00:19:04 --> 00:19:06
			take it. And even if you don't wanna
		
00:19:06 --> 00:19:07
			sell it to them, they'll take it by
		
00:19:07 --> 00:19:09
			force. They'll give you the cash value to
		
00:19:09 --> 00:19:10
			get lost. Right?
		
00:19:10 --> 00:19:12
			Well, I mean, sometimes the the government use
		
00:19:12 --> 00:19:14
			it to dispossess people of their land unfairly,
		
00:19:14 --> 00:19:17
			but more, you know, more commonly,
		
00:19:17 --> 00:19:19
			you you know, it's something for the greater
		
00:19:19 --> 00:19:21
			good. You know, if there's a hospital needs
		
00:19:21 --> 00:19:22
			to be built, a road needs to be
		
00:19:22 --> 00:19:24
			built, a pipeline needs to be built to
		
00:19:24 --> 00:19:26
			bring fresh water to a city or something
		
00:19:26 --> 00:19:28
			like that. So those types of things, you
		
00:19:28 --> 00:19:29
			know,
		
00:19:29 --> 00:19:31
			when you have people come together,
		
00:19:31 --> 00:19:34
			you're always gonna have certain decisions that are
		
00:19:34 --> 00:19:37
			gonna positively impact some people and negatively impact
		
00:19:37 --> 00:19:37
			other people.
		
00:19:38 --> 00:19:40
			And you have to understand that
		
00:19:41 --> 00:19:42
			if you're negatively impacted
		
00:19:43 --> 00:19:45
			by a decision and it's for the greater
		
00:19:45 --> 00:19:49
			good, that you're still required to look beyond
		
00:19:49 --> 00:19:50
			your own personal
		
00:19:50 --> 00:19:52
			benefit and look toward the greater good. And
		
00:19:52 --> 00:19:54
			if there's a, you know, if you're calm
		
00:19:54 --> 00:19:58
			enough and and unbiased enough and objective enough
		
00:19:58 --> 00:20:00
			to understand that, then you should give up
		
00:20:00 --> 00:20:02
			your right in order that,
		
00:20:02 --> 00:20:04
			everybody, you know, like the greater good can
		
00:20:04 --> 00:20:06
			be served from something. And this is what
		
00:20:06 --> 00:20:07
			it means.
		
00:20:09 --> 00:20:10
			Even if you have to prefer
		
00:20:10 --> 00:20:11
			others over yourself
		
00:20:12 --> 00:20:14
			in the process of obeying, you have to
		
00:20:14 --> 00:20:15
			do so. And you know that you know
		
00:20:15 --> 00:20:17
			that at that point, there's a reward for
		
00:20:17 --> 00:20:20
			that as well. Allah will reward a person
		
00:20:20 --> 00:20:21
			for that as well. But that's part of
		
00:20:21 --> 00:20:22
			the process.
		
00:20:23 --> 00:20:25
			The system doesn't work if everybody is looking
		
00:20:25 --> 00:20:28
			out for number 1, so to speak. If
		
00:20:28 --> 00:20:30
			everybody is looking out for themselves and people
		
00:20:30 --> 00:20:32
			don't know who number 1 is anyway. Allah
		
00:20:34 --> 00:20:36
			and they made themselves into into that. That's
		
00:20:36 --> 00:20:38
			that's that that doesn't work. That system
		
00:20:39 --> 00:20:41
			descends into chaos. It becomes a law of
		
00:20:41 --> 00:20:42
			the jungle and people start living like animals,
		
00:20:42 --> 00:20:44
			which there are many people who
		
00:20:45 --> 00:20:47
			live like animals nowadays or pushing toward going
		
00:20:47 --> 00:20:49
			toward that that extreme. It's not gonna work
		
00:20:49 --> 00:20:50
			out.
		
00:23:51 --> 00:23:54
			Is a hadith narrated by Sayna Abdulah bin
		
00:23:54 --> 00:23:56
			Amr bin Asr radiAllahu ta'ala Anhuma,
		
00:23:57 --> 00:23:59
			in which he says that we were with
		
00:23:59 --> 00:24:02
			the messenger of sallallahu alaihi wa sallam once
		
00:24:03 --> 00:24:06
			on a trip on some sojourner, some journey,
		
00:24:07 --> 00:24:09
			and we all stopped and got down from
		
00:24:09 --> 00:24:10
			our animals
		
00:24:10 --> 00:24:12
			and so some people started to pitch their
		
00:24:12 --> 00:24:13
			tents,
		
00:24:14 --> 00:24:15
			and some people,
		
00:24:16 --> 00:24:16
			were
		
00:24:17 --> 00:24:19
			competing with one another, practicing archery
		
00:24:20 --> 00:24:20
			or,
		
00:24:21 --> 00:24:22
			horse racing,
		
00:24:22 --> 00:24:24
			competing with one another. This is one of
		
00:24:24 --> 00:24:25
			the things that they
		
00:24:26 --> 00:24:28
			used to have sports but their sports weren't
		
00:24:28 --> 00:24:29
			games.
		
00:24:29 --> 00:24:31
			There's there's a difference between a sport and
		
00:24:31 --> 00:24:32
			a game.
		
00:24:32 --> 00:24:34
			A game is something that's kind of like
		
00:24:34 --> 00:24:35
			an idle pastime.
		
00:24:35 --> 00:24:36
			It's one of the reasons
		
00:24:37 --> 00:24:39
			it's not haram, it's obviously better than what
		
00:24:39 --> 00:24:40
			a lot of people do. So in that
		
00:24:40 --> 00:24:42
			sense, I don't object to it particularly but
		
00:24:42 --> 00:24:43
			like basketball
		
00:24:43 --> 00:24:43
			and
		
00:24:44 --> 00:24:46
			and soccer and these types of things, they're
		
00:24:46 --> 00:24:48
			kind of their games. They're they're like fun
		
00:24:48 --> 00:24:50
			and silly things people do but they're not
		
00:24:50 --> 00:24:51
			practical sports
		
00:24:52 --> 00:24:54
			like, a person who learns martial arts, a
		
00:24:54 --> 00:24:57
			person who learns archery, a person who learns
		
00:24:57 --> 00:24:59
			riding, a person who learns these types of
		
00:24:59 --> 00:25:02
			whatever other things are practical. Obviously, there is
		
00:25:02 --> 00:25:05
			something practical, a person who can play a
		
00:25:05 --> 00:25:06
			soccer match, you
		
00:25:07 --> 00:25:07
			know,
		
00:25:07 --> 00:25:10
			is probably much more fit than the person
		
00:25:10 --> 00:25:12
			who, you know, sits and reads all day.
		
00:25:12 --> 00:25:13
			And so in that sense, there's there's a
		
00:25:13 --> 00:25:15
			bit of practicality to it.
		
00:25:15 --> 00:25:17
			But the Sahaba radiyaala ta'ala, who at any
		
00:25:17 --> 00:25:18
			rate, they didn't used to play games.
		
00:25:19 --> 00:25:22
			This is one thing very interesting that both
		
00:25:22 --> 00:25:25
			Indian subcontinent are so crazy for cricket. Our
		
00:25:25 --> 00:25:26
			madrasa had
		
00:25:26 --> 00:25:27
			a a ban on cricket.
		
00:25:27 --> 00:25:29
			The sheikh of Hadid said the madrasa said
		
00:25:29 --> 00:25:30
			this is the most pointless game in the
		
00:25:30 --> 00:25:32
			world. We stand around the whole day
		
00:25:32 --> 00:25:33
			because it doesn't
		
00:25:34 --> 00:25:35
			give your body any vigor. He says go
		
00:25:35 --> 00:25:38
			play soccer, go do something that that that
		
00:25:38 --> 00:25:40
			requires more more vigor, you know.
		
00:25:40 --> 00:25:42
			Standing around the whole day is not is
		
00:25:42 --> 00:25:45
			not is not It's not a fatwa, that's
		
00:25:45 --> 00:25:47
			just I guess a preference based on some
		
00:25:47 --> 00:25:48
			practical considerations. But,
		
00:25:49 --> 00:25:51
			so yeah, so this was a habit of
		
00:25:51 --> 00:25:53
			these to compete with one another and there's
		
00:25:53 --> 00:25:56
			a whole like move for competitions and tournaments.
		
00:25:56 --> 00:25:58
			There's a whole fit that the Prophet SAWSOME
		
00:25:58 --> 00:26:00
			laid down like you know, how is the
		
00:26:00 --> 00:26:02
			competition like gambling? How do you make it
		
00:26:02 --> 00:26:05
			non gambling? So for example, if there's a
		
00:26:05 --> 00:26:08
			archery contest between you know, between Uthman and
		
00:26:08 --> 00:26:10
			between Adid and between Anas
		
00:26:10 --> 00:26:11
			then,
		
00:26:13 --> 00:26:14
			you know, the prize money has to be
		
00:26:14 --> 00:26:16
			before the winner has to if you wanna
		
00:26:16 --> 00:26:17
			make a tournament or whether it has to
		
00:26:17 --> 00:26:19
			be given either a, from a 3rd party
		
00:26:20 --> 00:26:22
			or b, you know, 2 1 or 2
		
00:26:22 --> 00:26:23
			of you can give it, but you have
		
00:26:23 --> 00:26:25
			to have other competitors in it that might
		
00:26:25 --> 00:26:27
			win that are not paying anything in. So
		
00:26:27 --> 00:26:28
			if you guys say that I'll put in
		
00:26:28 --> 00:26:29
			5, I'll put in 5, I'll put in
		
00:26:29 --> 00:26:30
			5, whoever
		
00:26:30 --> 00:26:32
			wins takes the whole thing, then it's gambling.
		
00:26:33 --> 00:26:34
			But if it's,
		
00:26:34 --> 00:26:35
			if some external person puts it in or
		
00:26:35 --> 00:26:35
			a person puts the money forward as a
		
00:26:35 --> 00:26:35
			donation,
		
00:26:42 --> 00:26:43
			if a person
		
00:26:44 --> 00:26:46
			if a person puts in the money as
		
00:26:46 --> 00:26:47
			a donation and they let somebody else who
		
00:26:47 --> 00:26:50
			hasn't put money in compete in the in
		
00:26:50 --> 00:26:52
			the in the competition that has a reasonable
		
00:26:52 --> 00:26:54
			chance of winning, then the Prophet used to
		
00:26:54 --> 00:26:57
			allow that, Sallallahu Alaihi Wasallam. So they constantly
		
00:26:57 --> 00:27:00
			sharpen their skills, they constantly sharpen their skills
		
00:27:00 --> 00:27:01
			for all of these things.
		
00:27:01 --> 00:27:03
			And it would be, you know, it would
		
00:27:03 --> 00:27:05
			be good, it would be good if, you
		
00:27:05 --> 00:27:05
			know,
		
00:27:06 --> 00:27:07
			the I've seen some of our young people
		
00:27:07 --> 00:27:09
			get into a fight and it's bad a,
		
00:27:09 --> 00:27:10
			that they're getting into a fight but b,
		
00:27:10 --> 00:27:12
			then it's sad to see that they don't
		
00:27:12 --> 00:27:12
			want to fight
		
00:27:13 --> 00:27:13
			you.
		
00:27:19 --> 00:27:21
			So yeah, so some of us started
		
00:27:21 --> 00:27:23
			pitching our tents and some of
		
00:27:25 --> 00:27:27
			us started, you know, competing with one another
		
00:27:29 --> 00:27:30
			in these sports
		
00:27:30 --> 00:27:31
			and some of us,
		
00:27:32 --> 00:27:34
			took the animals because they have animals with
		
00:27:34 --> 00:27:36
			them, livestock and whatnot. The animals need to
		
00:27:36 --> 00:27:38
			be, you know, the riding animals and grazing
		
00:27:38 --> 00:27:39
			animals,
		
00:27:39 --> 00:27:41
			they need to be grazed and they need
		
00:27:41 --> 00:27:42
			to be fed and given water and all
		
00:27:42 --> 00:27:43
			of these other things.
		
00:27:43 --> 00:27:45
			And so some of us took the animals
		
00:27:45 --> 00:27:46
			out.
		
00:27:46 --> 00:27:49
			And while we were doing that, a caller,
		
00:27:49 --> 00:27:51
			the caller, the crier of the prophet sallallahu
		
00:27:51 --> 00:27:54
			alaihi wa sallam called out that come together
		
00:27:54 --> 00:27:55
			for salat.
		
00:27:55 --> 00:27:56
			And so we all came together.
		
00:27:58 --> 00:28:00
			Is what the prophet Sallallahu Alaihi Wasallam call
		
00:28:00 --> 00:28:02
			people to when he wanted them to come
		
00:28:02 --> 00:28:03
			together but it wasn't the time of the
		
00:28:03 --> 00:28:04
			father prayer.
		
00:28:05 --> 00:28:07
			Right. The father prayer that call for that
		
00:28:07 --> 00:28:09
			is the adhan. But, if it was some
		
00:28:09 --> 00:28:11
			salat like the salat for,
		
00:28:12 --> 00:28:14
			for for the eclipse or for
		
00:28:14 --> 00:28:16
			the Iden or for
		
00:28:17 --> 00:28:19
			something other than the 5 daily prayers, then
		
00:28:19 --> 00:28:20
			you would just have a cry and tell
		
00:28:20 --> 00:28:22
			the people that come together for the salah.
		
00:28:23 --> 00:28:24
			So we came together.
		
00:28:24 --> 00:28:26
			And then the messenger of Allah sallallahu alaihi
		
00:28:26 --> 00:28:28
			wa sallam after that,
		
00:28:28 --> 00:28:29
			he told us
		
00:28:30 --> 00:28:32
			sallallahu alaihi wa sallam
		
00:28:32 --> 00:28:34
			that there was never a nabi, there's never
		
00:28:34 --> 00:28:36
			a prophet that came before me
		
00:28:36 --> 00:28:37
			except for,
		
00:28:38 --> 00:28:40
			it was incumbent upon them, an obligation upon
		
00:28:40 --> 00:28:40
			them
		
00:28:41 --> 00:28:43
			that they should guide their their Ummah to
		
00:28:43 --> 00:28:45
			the best of what they know
		
00:28:45 --> 00:28:49
			and to warn their Ummah's against the the
		
00:28:49 --> 00:28:51
			worst evils that they they could warn them
		
00:28:51 --> 00:28:51
			of.
		
00:28:52 --> 00:28:54
			And verily this Ummah,
		
00:28:54 --> 00:28:55
			of yours
		
00:28:56 --> 00:28:57
			its afiyah, its happiness
		
00:28:58 --> 00:29:01
			and its freedom from worry is in its
		
00:29:01 --> 00:29:02
			first part.
		
00:29:02 --> 00:29:04
			After its first part leaves
		
00:29:04 --> 00:29:06
			then it will be struck and afflicted,
		
00:29:07 --> 00:29:08
			the the last part of it will be
		
00:29:08 --> 00:29:12
			struck and afflicted by such a bala, such
		
00:29:12 --> 00:29:12
			a tribulation,
		
00:29:15 --> 00:29:16
			by by great tribulation
		
00:29:17 --> 00:29:19
			and by many things that it will dislike,
		
00:29:20 --> 00:29:22
			you know, many things that it will dislike.
		
00:29:22 --> 00:29:24
			And the the I guess the primary meaning
		
00:29:24 --> 00:29:26
			of the first part of the, the ummah
		
00:29:26 --> 00:29:27
			is
		
00:29:27 --> 00:29:29
			the time of the,
		
00:29:30 --> 00:29:31
			the khulafa of Ashidun or at least the
		
00:29:31 --> 00:29:32
			first khulafa
		
00:29:32 --> 00:29:35
			first 3 khulafa during which there was no
		
00:29:35 --> 00:29:36
			strife amongst the Muslims, The time of the
		
00:29:36 --> 00:29:38
			prophet sallallahu alaihi wa sallam in the time
		
00:29:38 --> 00:29:40
			of the first 3 Khalifa.
		
00:29:41 --> 00:29:43
			But by extension, a person could say that
		
00:29:43 --> 00:29:45
			the people who wrote these shulaha, the people
		
00:29:45 --> 00:29:46
			who wrote these
		
00:29:47 --> 00:29:50
			commentaries when they said that they didn't see
		
00:29:50 --> 00:29:51
			the time that we're in right now
		
00:29:52 --> 00:29:53
			because the pre modern time,
		
00:29:54 --> 00:29:56
			you know, something from from from, you know,
		
00:29:56 --> 00:29:58
			before World War 1, the landscape of the
		
00:29:58 --> 00:30:00
			Ummah is very different. It's very rare that
		
00:30:00 --> 00:30:02
			you're that you saw a person who would
		
00:30:02 --> 00:30:03
			leave Islam.
		
00:30:04 --> 00:30:07
			Whereas nowadays the the problem of apostasy,
		
00:30:07 --> 00:30:10
			the Musiba and the affliction and calamity of
		
00:30:10 --> 00:30:12
			apostasy is something that hit hit almost every
		
00:30:12 --> 00:30:15
			home. The worst of people were people who
		
00:30:15 --> 00:30:16
			read their father and didn't read their sunnah,
		
00:30:17 --> 00:30:18
			you know, but people were still by and
		
00:30:18 --> 00:30:20
			large Muslim. If a person felt the feeling
		
00:30:20 --> 00:30:22
			of apostasy, they kept it inside their heart
		
00:30:22 --> 00:30:24
			and they didn't share it with people. Nowadays,
		
00:30:24 --> 00:30:24
			they're
		
00:30:25 --> 00:30:27
			celebrated by people and they're they're put up.
		
00:30:28 --> 00:30:30
			But he says that the afiyah, the happiness
		
00:30:30 --> 00:30:32
			and freedom from worry,
		
00:30:32 --> 00:30:35
			of this ummah is what is in its
		
00:30:35 --> 00:30:38
			first part and whoever sees the the last
		
00:30:38 --> 00:30:40
			part of it they'll see that it will
		
00:30:40 --> 00:30:41
			be hid with tribulation
		
00:30:42 --> 00:30:44
			and with such things that that that that
		
00:30:44 --> 00:30:45
			you that the people dislike
		
00:30:46 --> 00:30:47
			dislike to see.
		
00:30:47 --> 00:30:50
			And fitan will come to it and and
		
00:30:50 --> 00:30:51
			calamities will come to it.
		
00:30:52 --> 00:30:55
			Every calamity that comes in order will make
		
00:30:55 --> 00:30:56
			the one that came before
		
00:30:56 --> 00:30:59
			seem like something very small, not a really,
		
00:30:59 --> 00:31:00
			really a big deal.
		
00:31:01 --> 00:31:04
			And such fitna will come to it that
		
00:31:05 --> 00:31:07
			that a believer will say this is such
		
00:31:07 --> 00:31:09
			a bad fitna, this will destroy me,
		
00:31:10 --> 00:31:12
			or this will destroy me. But then afterward,
		
00:31:13 --> 00:31:15
			it will when it's lifted, another,
		
00:31:16 --> 00:31:18
			fitna will come, which will make people think
		
00:31:18 --> 00:31:20
			that the fitna that came before it was
		
00:31:20 --> 00:31:22
			not such a big deal. And then another
		
00:31:22 --> 00:31:24
			fitna will come and the believer will say
		
00:31:24 --> 00:31:25
			this one, this one is the worst one.
		
00:31:27 --> 00:31:30
			And likewise, things will keep keep unraveling in
		
00:31:30 --> 00:31:33
			such a way. So who when that happens,
		
00:31:33 --> 00:31:33
			the prophet
		
00:31:34 --> 00:31:36
			says, when that happens, the person who wishes
		
00:31:36 --> 00:31:37
			to
		
00:31:38 --> 00:31:38
			be
		
00:31:39 --> 00:31:42
			saved from the fire and put into Jannah.
		
00:31:42 --> 00:31:44
			Right? The fact that the prophet mentions this
		
00:31:44 --> 00:31:45
			in the context of the fitan of the
		
00:31:45 --> 00:31:48
			world means that what? He's not primarily concerned
		
00:31:48 --> 00:31:50
			with the fitna of poverty or with the
		
00:31:50 --> 00:31:53
			fitna of of physical or political strife.
		
00:31:53 --> 00:31:56
			Rather, what is he primarily concerned with?
		
00:31:56 --> 00:31:58
			The fitna that affects your akhirah.
		
00:31:58 --> 00:32:00
			So he says that if because that's what
		
00:32:00 --> 00:32:02
			that's what the the what's that's what the
		
00:32:02 --> 00:32:04
			real fitna is. The real fitna is not
		
00:32:04 --> 00:32:06
			hunger and thirst in these things. The real
		
00:32:06 --> 00:32:08
			fitna is what afflicts your that will rob
		
00:32:08 --> 00:32:10
			you of eternal life. This is when these
		
00:32:10 --> 00:32:12
			fitna come, such fitna that threaten your
		
00:32:13 --> 00:32:14
			the one who wishes to be saved from
		
00:32:14 --> 00:32:17
			the fire and to be placed in Jannah,
		
00:32:17 --> 00:32:18
			let that person,
		
00:32:20 --> 00:32:21
			let that person
		
00:32:22 --> 00:32:24
			come to his death or meet his death
		
00:32:24 --> 00:32:26
			in such a way that he believes in
		
00:32:26 --> 00:32:28
			Allah and he believes in the last day.
		
00:32:29 --> 00:32:31
			And this is a very simple statement that
		
00:32:31 --> 00:32:32
			maybe someone may say it's like not it's
		
00:32:32 --> 00:32:34
			not rocket science or whatever. It's something I
		
00:32:34 --> 00:32:35
			knew from before.
		
00:32:36 --> 00:32:36
			But,
		
00:32:36 --> 00:32:39
			there is a a a a a a
		
00:32:39 --> 00:32:39
			very
		
00:32:40 --> 00:32:42
			big effect and a mystery in words.
		
00:32:42 --> 00:32:44
			So let him come to his death,
		
00:32:50 --> 00:32:53
			right? The is is a a classical word.
		
00:32:54 --> 00:32:55
			It's a word in classical Arabic. It's something
		
00:32:55 --> 00:32:58
			that people modern Arabs very rarely use anymore,
		
00:32:58 --> 00:33:00
			at least in their common speech. Right? Let
		
00:33:00 --> 00:33:02
			his to come to him,
		
00:33:03 --> 00:33:05
			in such a way that he is he
		
00:33:05 --> 00:33:07
			believes in Allah and he believes in the
		
00:33:07 --> 00:33:09
			day of judgment. And this is one of
		
00:33:09 --> 00:33:11
			the tribulations that fit in at the time
		
00:33:11 --> 00:33:12
			that we live and that we live,
		
00:33:13 --> 00:33:13
			A person
		
00:33:14 --> 00:33:14
			doesn't
		
00:33:15 --> 00:33:16
			spend time
		
00:33:18 --> 00:33:20
			learning anything about his deen.
		
00:33:20 --> 00:33:22
			Even though people will claim that I know
		
00:33:22 --> 00:33:24
			something about my deen, they don't know anything
		
00:33:24 --> 00:33:26
			about their deen. Really this is the fact
		
00:33:26 --> 00:33:27
			of the matter, the majority of people don't
		
00:33:27 --> 00:33:29
			know anything. People come to me and say,
		
00:33:29 --> 00:33:31
			Shaykh, make an announcement about this, Shaykh, make
		
00:33:31 --> 00:33:33
			an announcement about that. What am I going
		
00:33:33 --> 00:33:35
			to do? Make like a 45 minute announcement,
		
00:33:35 --> 00:33:37
			you know, every day after every salat? It's
		
00:33:37 --> 00:33:40
			nobody's gonna listen to it anyway. Someone says
		
00:33:40 --> 00:33:41
			to me, oh, Sheikh, someone was praying next
		
00:33:41 --> 00:33:44
			to me. He came. Arabic for Maghrib, and
		
00:33:44 --> 00:33:46
			when the imam made salaam, he made salaam.
		
00:33:46 --> 00:33:47
			He doesn't know how to make up the
		
00:33:47 --> 00:33:48
			prayer. So explain to the people how to
		
00:33:48 --> 00:33:50
			make up the prayer. Sheikh, people are yawning,
		
00:33:50 --> 00:33:53
			they don't cover their mouth. Okay. Sheikh, somebody
		
00:33:53 --> 00:33:54
			is reading from the must have during
		
00:33:55 --> 00:33:56
			and when they go into Luku, he puts
		
00:33:56 --> 00:33:58
			in the Mus'haf between his thighs,
		
00:33:59 --> 00:34:00
			in order to hold it.
		
00:34:01 --> 00:34:03
			If somebody sees someone doing that by the
		
00:34:03 --> 00:34:04
			way next to him, please just say something
		
00:34:04 --> 00:34:06
			to them. But the thing is, these are
		
00:34:06 --> 00:34:07
			things this is all like stuff I've heard
		
00:34:07 --> 00:34:09
			in the last 3 days. This is not
		
00:34:09 --> 00:34:11
			like, I'm not like searching or reaching for
		
00:34:11 --> 00:34:12
			a long shot here. Right?
		
00:34:13 --> 00:34:15
			So people people people
		
00:34:15 --> 00:34:18
			don't bother to put themselves in the company
		
00:34:18 --> 00:34:21
			of of of of learning or the company
		
00:34:21 --> 00:34:22
			of the zikr of Allah ta'ala.
		
00:34:23 --> 00:34:26
			Instead of, you know, reading 8 rakas of
		
00:34:26 --> 00:34:29
			tarawih, they read 4 and run away. And
		
00:34:29 --> 00:34:31
			then afterward, what happens? Some people say, well,
		
00:34:31 --> 00:34:33
			Sheikh, I have, like, legitimate, things I have
		
00:34:33 --> 00:34:35
			to do. I agree. We have legitimate. Everyone
		
00:34:35 --> 00:34:36
			has to feed their family and then to
		
00:34:36 --> 00:34:38
			keep their job. Okay. Don't lose your job
		
00:34:38 --> 00:34:40
			for. It's fine. It's not far. But the
		
00:34:40 --> 00:34:43
			thing is that you're going to your job
		
00:34:43 --> 00:34:43
			for
		
00:34:44 --> 00:34:46
			so many hours in the week and your
		
00:34:46 --> 00:34:50
			spiritual engagement quality spiritual engagement is so little.
		
00:34:50 --> 00:34:53
			And you went to school for
		
00:34:53 --> 00:34:55
			12 years of high school or, you know,
		
00:34:55 --> 00:34:57
			the public school, you know, and then add
		
00:34:57 --> 00:35:00
			another 1 year for kindergarten, another year for,
		
00:35:00 --> 00:35:03
			preschool. That's what? 14. Add another 4 years
		
00:35:03 --> 00:35:05
			for undergrad. We're up to 18 and other
		
00:35:05 --> 00:35:08
			4 years for medical school. I granted that
		
00:35:08 --> 00:35:10
			you went straight in from one to the
		
00:35:10 --> 00:35:11
			other, so we're up to, what, 22.
		
00:35:12 --> 00:35:14
			And then your 2 years of residency on
		
00:35:14 --> 00:35:15
			top of that or 3 years of resident
		
00:35:15 --> 00:35:17
			25 years of education,
		
00:35:17 --> 00:35:19
			whereas a person cannot point to even 1
		
00:35:19 --> 00:35:21
			year of education in the dean. Person cannot
		
00:35:21 --> 00:35:23
			even point to 1 year full time studying
		
00:35:23 --> 00:35:23
			the din.
		
00:35:24 --> 00:35:26
			All of that aside from the the the
		
00:35:26 --> 00:35:27
			like
		
00:35:27 --> 00:35:28
			knowing information,
		
00:35:29 --> 00:35:31
			all of that from a completely psychological point
		
00:35:31 --> 00:35:33
			of view has a an effect on a
		
00:35:33 --> 00:35:33
			person.
		
00:35:34 --> 00:35:36
			All of that, all of those coming 8
		
00:35:36 --> 00:35:37
			in the morning and leaving 5 at night
		
00:35:37 --> 00:35:40
			without hearing the name of Allah, Hazrat Sallallahu
		
00:35:40 --> 00:35:40
			Alaihi Wasallam.
		
00:35:41 --> 00:35:43
			Or if a person prays, they pray like,
		
00:35:43 --> 00:35:45
			you know, somebody somebody who's like fleeing the
		
00:35:45 --> 00:35:47
			Nazi army and the holocaust, like hiding somewhere
		
00:35:48 --> 00:35:49
			and praying, you know, and, you know, in
		
00:35:49 --> 00:35:51
			in seclusion and hoping that nobody will open
		
00:35:51 --> 00:35:53
			the door, nobody will see them washing their
		
00:35:53 --> 00:35:55
			feet in the sink or something like that.
		
00:35:55 --> 00:35:57
			And that all of that adds up. It's
		
00:35:57 --> 00:35:59
			puts rust on the heart of a person.
		
00:36:00 --> 00:36:02
			It's sufficient for a person that they're not
		
00:36:02 --> 00:36:04
			making the dhikr of Allah other be counted
		
00:36:04 --> 00:36:05
			as one of
		
00:36:06 --> 00:36:07
			the. Right? It's not a sin not to
		
00:36:07 --> 00:36:09
			make the of Allah in the sense that
		
00:36:09 --> 00:36:11
			a person will have other things that they
		
00:36:11 --> 00:36:12
			do in the day. And there are very
		
00:36:12 --> 00:36:14
			few people who are given the tawfiq of
		
00:36:14 --> 00:36:16
			constantly having the their tawajah on Allah subhanahu
		
00:36:16 --> 00:36:17
			wa ta'ala
		
00:36:17 --> 00:36:19
			regardless whatever they're doing. But
		
00:36:20 --> 00:36:23
			to expand that that amount of one's time
		
00:36:23 --> 00:36:24
			so much
		
00:36:24 --> 00:36:26
			and to compress the amount of time that
		
00:36:26 --> 00:36:28
			a person remembers Allah so much, what does
		
00:36:28 --> 00:36:30
			it do? It makes a person,
		
00:36:30 --> 00:36:32
			makes it normal for
		
00:36:32 --> 00:36:34
			them, makes it normal for them that that
		
00:36:34 --> 00:36:35
			that that,
		
00:36:35 --> 00:36:38
			you know, that this heedlessness of kufr is
		
00:36:38 --> 00:36:40
			something that they're accustomed to even if they
		
00:36:40 --> 00:36:40
			don't embrace
		
00:36:41 --> 00:36:43
			it. You know, you know, as a as
		
00:36:43 --> 00:36:44
			a as a matter of doctrine or as
		
00:36:44 --> 00:36:46
			a matter of creed. So for example, you
		
00:36:46 --> 00:36:49
			know, like, imagine a person dies. Okay?
		
00:36:50 --> 00:36:52
			To a husband, wife died. They have a
		
00:36:52 --> 00:36:54
			child. Right? As a Muslim child. Who will
		
00:36:54 --> 00:36:56
			you want your child to be adopted by
		
00:36:56 --> 00:36:59
			after they're dead? Gift or after after something
		
00:36:59 --> 00:37:01
			happens. You would want the child to be
		
00:37:01 --> 00:37:02
			adopted by a Muslim couple.
		
00:37:03 --> 00:37:04
			Right? You wanna want that what if you
		
00:37:04 --> 00:37:06
			say, okay, I'm gonna have this child adopted
		
00:37:06 --> 00:37:08
			by a non Muslim couple. What is the
		
00:37:08 --> 00:37:10
			what is the issue? They say, okay, no.
		
00:37:10 --> 00:37:12
			We promise we'll tell them that they're Muslims
		
00:37:12 --> 00:37:13
			or whatever. They can go to the mosque.
		
00:37:13 --> 00:37:15
			We'll take them to mosque on Friday.
		
00:37:15 --> 00:37:17
			Still, what is the fear of the parents
		
00:37:17 --> 00:37:19
			heart would be that what? This they they'll
		
00:37:19 --> 00:37:21
			become accustomed to Kufr. Especially the if
		
00:37:22 --> 00:37:24
			a person adopts a child and is doing
		
00:37:24 --> 00:37:25
			so much good for them and is there
		
00:37:25 --> 00:37:27
			for them to help them every time they
		
00:37:27 --> 00:37:29
			need help with their homework and, you know,
		
00:37:29 --> 00:37:30
			put a band aid on their wound band
		
00:37:30 --> 00:37:32
			aid on their wound every time they cry
		
00:37:32 --> 00:37:34
			and to, you know, be there them and
		
00:37:34 --> 00:37:37
			whatever. Obviously, we'll make a with them between
		
00:37:37 --> 00:37:39
			them and Kufr. You know, the same reason.
		
00:37:39 --> 00:37:40
			We'll go well, how about this? We'll give
		
00:37:40 --> 00:37:42
			your child to a gay couple.
		
00:37:42 --> 00:37:43
			What?
		
00:37:43 --> 00:37:45
			No. No. It's 2 men. They're married to
		
00:37:45 --> 00:37:46
			each other. They love each other, and they're
		
00:37:46 --> 00:37:48
			both Muslims as well. Okay.
		
00:37:49 --> 00:37:51
			That doesn't really make a lot of sense,
		
00:37:51 --> 00:37:52
			but why would you go what? It's gonna
		
00:37:52 --> 00:37:54
			become normal to them. Even if the child
		
00:37:55 --> 00:37:56
			the thing is gonna become normal to them.
		
00:37:56 --> 00:37:59
			They'll become completely desensitized to it. So that's
		
00:37:59 --> 00:38:00
			what happened to us as well.
		
00:38:01 --> 00:38:03
			And this fitna that's being described by the
		
00:38:03 --> 00:38:04
			prophet sallallahu alaihi wa sallam is not a
		
00:38:04 --> 00:38:06
			fitna of it's not a fitna of,
		
00:38:07 --> 00:38:09
			it's not a fitna primarily of the duniya.
		
00:38:10 --> 00:38:11
			It is a fitna in the duniya as
		
00:38:11 --> 00:38:13
			well, but it's primarily a fitna of what?
		
00:38:13 --> 00:38:15
			A fitna of someone's akhirah, a a fitna
		
00:38:15 --> 00:38:16
			of someone's deen.
		
00:38:16 --> 00:38:18
			So what what should he do if he
		
00:38:18 --> 00:38:19
			wishes to be taken away from the fire
		
00:38:19 --> 00:38:21
			and he wishes to be entered into Jannah?
		
00:38:21 --> 00:38:23
			Let him believe in Allah and in the
		
00:38:23 --> 00:38:25
			last day. And so the part of the
		
00:38:25 --> 00:38:26
			part of the the rust that comes on
		
00:38:26 --> 00:38:28
			the heart is the thought that, oh, maybe
		
00:38:28 --> 00:38:30
			god doesn't exist. Maybe, you know, the material
		
00:38:30 --> 00:38:32
			world is all that there is to to
		
00:38:32 --> 00:38:34
			this. And when the dean says to you,
		
00:38:34 --> 00:38:36
			they're like, prefer others over yourself. This is
		
00:38:36 --> 00:38:38
			just a tool for oppression
		
00:38:38 --> 00:38:40
			that's being used because there's nothing after death.
		
00:38:40 --> 00:38:41
			And if you get cheated on this side,
		
00:38:41 --> 00:38:43
			you're not All these thoughts come into a
		
00:38:43 --> 00:38:45
			person's mind, I promise you that our forefathers
		
00:38:45 --> 00:38:47
			were not people who used to think this
		
00:38:47 --> 00:38:49
			way. These are things that come into people's
		
00:38:49 --> 00:38:51
			minds. Some people are strong enough to resist
		
00:38:51 --> 00:38:53
			them and still stay in Islam. Many people
		
00:38:53 --> 00:38:55
			many people, the apostasy of the people, this
		
00:38:55 --> 00:38:56
			Ummah,
		
00:38:57 --> 00:39:00
			openly and secretly is something that that that's
		
00:39:00 --> 00:39:01
			it's it's happening like a floodgate.
		
00:39:02 --> 00:39:04
			Allah ta'ala protect us from it. It's happening
		
00:39:04 --> 00:39:06
			like a floodgate, and it's something that that
		
00:39:06 --> 00:39:09
			no one is, right now able to stop.
		
00:39:09 --> 00:39:11
			So when a person has these thoughts, what
		
00:39:11 --> 00:39:13
			is the the prophet sallallahu alaihi wa sallam,
		
00:39:13 --> 00:39:14
			the commandment of it. It's a hadith of
		
00:39:14 --> 00:39:17
			the prophet sallallahu alaihi wa sallam when somebody
		
00:39:17 --> 00:39:18
			has a thought come to him,
		
00:39:20 --> 00:39:21
			of kufr or of disbelief.
		
00:39:22 --> 00:39:24
			Like a person thinks that shaitan comes to
		
00:39:24 --> 00:39:26
			a person and says to him, who created
		
00:39:26 --> 00:39:28
			the heavens and the earth? And they say,
		
00:39:28 --> 00:39:29
			Allah. And then he comes to him and
		
00:39:29 --> 00:39:32
			says, well, who created Allah? And so these
		
00:39:32 --> 00:39:32
			types of thoughts,
		
00:39:33 --> 00:39:34
			these are
		
00:39:34 --> 00:39:35
			rational,
		
00:39:36 --> 00:39:36
			rational,
		
00:39:38 --> 00:39:38
			fallacies.
		
00:39:39 --> 00:39:41
			Right? If, you know, if you actually study
		
00:39:41 --> 00:39:43
			philosophy, you'll see that these types of questions
		
00:39:43 --> 00:39:45
			are not legitimate questions, they're like the verbal
		
00:39:45 --> 00:39:48
			equivalent of dividing by 0. Allah if you
		
00:39:48 --> 00:39:51
			created time and space to think that someone
		
00:39:51 --> 00:39:52
			is gonna create him as well as to
		
00:39:52 --> 00:39:54
			not understand what that means.
		
00:39:54 --> 00:39:55
			You understand what I'm saying?
		
00:39:56 --> 00:39:57
			If he created time and space, that means
		
00:39:57 --> 00:40:00
			that the existence of Allah supersedes like order
		
00:40:00 --> 00:40:01
			and sequence and things like that. So there's
		
00:40:01 --> 00:40:03
			no there's no point in asking that question.
		
00:40:03 --> 00:40:05
			It's a question like, you know, asking can
		
00:40:05 --> 00:40:07
			God make a rock bigger than than than
		
00:40:07 --> 00:40:09
			than he can carry? If you can, God
		
00:40:09 --> 00:40:10
			do everything. If he can, can he make
		
00:40:10 --> 00:40:12
			a rock bigger than he can carry? The
		
00:40:12 --> 00:40:15
			question itself supposes that the premise that it's
		
00:40:15 --> 00:40:16
			based on is not true.
		
00:40:16 --> 00:40:19
			It's it's it's a it's something that that
		
00:40:19 --> 00:40:21
			that anyone who studies philosophy will know is
		
00:40:21 --> 00:40:23
			is is is is it's incoherence.
		
00:40:24 --> 00:40:25
			But the prophet
		
00:40:26 --> 00:40:27
			said to a person, because a person cannot
		
00:40:28 --> 00:40:29
			every time they have a thought of kufr
		
00:40:29 --> 00:40:31
			go through their head, they cannot
		
00:40:31 --> 00:40:34
			go through this long philosophical process every time,
		
00:40:34 --> 00:40:36
			again and again and again. In fact, often
		
00:40:36 --> 00:40:38
			times the thought comes to you and you
		
00:40:38 --> 00:40:39
			know it's wrong as well, but it's an
		
00:40:39 --> 00:40:41
			emotion, it's not a it's not a rational
		
00:40:41 --> 00:40:43
			thought, it's an emotional thought. So when the
		
00:40:43 --> 00:40:45
			emotional thought of kufr comes to a person,
		
00:40:45 --> 00:40:47
			what should they say? The prophet says, when
		
00:40:47 --> 00:40:49
			that happens to you, then say, I believe
		
00:40:49 --> 00:40:51
			in Allah and I believe in his Rasool
		
00:40:51 --> 00:40:53
			Sallallahu Alaihi Wasallam.
		
00:40:53 --> 00:40:54
			I believe in Allah and I believe in
		
00:40:54 --> 00:40:56
			his Rasool Sallallahu Alaihi Wasallam. So what does
		
00:40:56 --> 00:40:58
			the prophet sallallahu alaihi wa sallam be informing
		
00:40:58 --> 00:41:01
			reinforcing. So when this comes to you,
		
00:41:01 --> 00:41:03
			know that if you want to be saved
		
00:41:03 --> 00:41:06
			from the fire and entered into Jannah, then
		
00:41:06 --> 00:41:08
			let your death come to you in such
		
00:41:08 --> 00:41:09
			a way that you believe in Allah and
		
00:41:09 --> 00:41:10
			you believe in the last day.
		
00:41:11 --> 00:41:12
			And this is something that we should remind
		
00:41:12 --> 00:41:13
			ourselves
		
00:41:13 --> 00:41:14
			over and over again.
		
00:41:15 --> 00:41:18
			And let a person come to the people
		
00:41:18 --> 00:41:20
			in a way that he would wish to
		
00:41:20 --> 00:41:21
			be, come
		
00:41:24 --> 00:41:26
			to. Let a person come to the people
		
00:41:26 --> 00:41:27
			in a way that he would wish to
		
00:41:27 --> 00:41:29
			be come to. Let a person transact with
		
00:41:29 --> 00:41:31
			people in a way that he would wish
		
00:41:31 --> 00:41:33
			to be transacted with. Let a person say
		
00:41:33 --> 00:41:35
			to people what he would be, how he
		
00:41:35 --> 00:41:37
			would wish to be spoken to. In that
		
00:41:37 --> 00:41:39
			time, this is what they call in the
		
00:41:39 --> 00:41:41
			west. They call it the golden rule. Right?
		
00:41:41 --> 00:41:42
			The golden rule.
		
00:41:42 --> 00:41:44
			The the the the outward form of it
		
00:41:44 --> 00:41:46
			is very similar to the golden rule,
		
00:41:47 --> 00:41:49
			but, the reality or the philosophy behind it
		
00:41:49 --> 00:41:52
			is very different. What's the golden rule? Do
		
00:41:52 --> 00:41:53
			unto others as you would have done to
		
00:41:53 --> 00:41:54
			yourself.
		
00:41:55 --> 00:41:57
			Why is that the golden rule for people
		
00:41:57 --> 00:41:58
			who are materialists?
		
00:41:59 --> 00:42:02
			Because this way everybody can live happily in
		
00:42:02 --> 00:42:02
			this world.
		
00:42:03 --> 00:42:04
			If If you do something good to somebody
		
00:42:04 --> 00:42:06
			else and they do something good to you,
		
00:42:06 --> 00:42:08
			you'll all be happy. It's a solution for
		
00:42:08 --> 00:42:10
			everybody, and then you'll die and it's done.
		
00:42:11 --> 00:42:12
			And if someone does something to you that
		
00:42:12 --> 00:42:13
			you wouldn't like them to do to you,
		
00:42:13 --> 00:42:15
			the entire system breaks down and becomes chaos.
		
00:42:16 --> 00:42:18
			There's no point in and of itself to
		
00:42:18 --> 00:42:19
			do to others what you would have done
		
00:42:19 --> 00:42:21
			to mutual benefit. Whereas in the system of
		
00:42:22 --> 00:42:23
			Islam, what is it? You do to others
		
00:42:23 --> 00:42:23
			the what you would like for the what
		
00:42:23 --> 00:42:24
			you would like for
		
00:42:24 --> 00:42:26
			the what you would like for the what
		
00:42:26 --> 00:42:27
			you would like for the what you would
		
00:42:27 --> 00:42:27
			like for the what you would like for
		
00:42:27 --> 00:42:28
			the what you would like for the You
		
00:42:28 --> 00:42:30
			do to others the what you would like
		
00:42:30 --> 00:42:32
			for the for, what you would like for
		
00:42:32 --> 00:42:34
			them to do to you regardless of what
		
00:42:34 --> 00:42:36
			they do back to you. Because the prophet
		
00:42:36 --> 00:42:38
			sallallahu alaihi wa sallam, what does he say?
		
00:42:40 --> 00:42:42
			He says in another hadith that when the
		
00:42:42 --> 00:42:43
			time of fitna comes,
		
00:42:44 --> 00:42:46
			give other people their rights, but don't demand
		
00:42:46 --> 00:42:48
			your rights from other people, rather ask for
		
00:42:48 --> 00:42:50
			your rights of other people from Allah.
		
00:42:51 --> 00:42:53
			Why? Because if you demand stand and demand
		
00:42:53 --> 00:42:54
			your rights, okay, if you're gonna behave like
		
00:42:54 --> 00:42:56
			this with me, I'm gonna behave like this
		
00:42:56 --> 00:42:58
			with you. The entire system will will crumble,
		
00:42:59 --> 00:43:02
			and and and your your your transaction is
		
00:43:02 --> 00:43:04
			not with them. Your transaction is with who?
		
00:43:04 --> 00:43:05
			It's with Allah
		
00:43:05 --> 00:43:07
			That's why we have so many places in
		
00:43:07 --> 00:43:09
			the Muslim world that our failed states are
		
00:43:09 --> 00:43:12
			even stateless, where things still run because of
		
00:43:12 --> 00:43:14
			the human decency of people. There are people
		
00:43:14 --> 00:43:16
			who do us right even though they've already
		
00:43:16 --> 00:43:18
			written off any possibility of receiving any sort
		
00:43:18 --> 00:43:19
			of,
		
00:43:19 --> 00:43:20
			reciprocity
		
00:43:20 --> 00:43:21
			from people.
		
00:43:21 --> 00:43:23
			Why? Because they do it for the sake
		
00:43:23 --> 00:43:25
			of Allah. So in that sense, it's very
		
00:43:25 --> 00:43:26
			different than the western
		
00:43:26 --> 00:43:28
			concept of the golden rule.
		
00:43:35 --> 00:43:36
			And
		
00:43:36 --> 00:43:39
			what's the first thing? Let them die and
		
00:43:39 --> 00:43:41
			they, they believe in Allah on the last
		
00:43:41 --> 00:43:43
			day. The second thing is let them go
		
00:43:43 --> 00:43:46
			to behave with other people the way that
		
00:43:46 --> 00:43:47
			they would like to be behaved with regardless
		
00:43:47 --> 00:43:50
			of how other people behave with them. The
		
00:43:50 --> 00:43:51
			third is whoever
		
00:43:51 --> 00:43:53
			gives to a a temporal ruler. The word
		
00:43:53 --> 00:43:56
			imam is here is used as in the
		
00:43:56 --> 00:43:58
			meaning of the political meaning, meaning the the
		
00:43:58 --> 00:44:00
			the head of the sovereign state, not the
		
00:44:00 --> 00:44:02
			person who leads the salat in your masjid.
		
00:44:02 --> 00:44:04
			Right? Whoever takes or takes an oath of
		
00:44:04 --> 00:44:05
			allegiance from,
		
00:44:06 --> 00:44:07
			from from from a ruler
		
00:44:08 --> 00:44:10
			and gives him the the merchandise of his
		
00:44:10 --> 00:44:13
			hand and the fruit of his heart, meaning
		
00:44:13 --> 00:44:15
			that person puts his hand forward in order
		
00:44:15 --> 00:44:15
			to,
		
00:44:16 --> 00:44:18
			in order to take the oath of fealty,
		
00:44:18 --> 00:44:20
			and he also believes that this person is
		
00:44:20 --> 00:44:22
			the legitimate ruler of the Muslims,
		
00:44:22 --> 00:44:24
			let let him then afterward
		
00:44:25 --> 00:44:27
			obey such a person as much as he's
		
00:44:27 --> 00:44:29
			able to. And if another one comes then
		
00:44:29 --> 00:44:30
			from the outside,
		
00:44:31 --> 00:44:31
			and,
		
00:44:33 --> 00:44:35
			and and and then starts to, make fitna
		
00:44:35 --> 00:44:38
			and try to steal that leadership from that
		
00:44:38 --> 00:44:38
			person,
		
00:44:39 --> 00:44:41
			then fight against the the the the the
		
00:44:41 --> 00:44:43
			mischief maker. Fight against the second one who
		
00:44:43 --> 00:44:45
			comes and tries to make mischief.
		
00:44:45 --> 00:44:47
			It's a hadith narrated by,
		
00:44:50 --> 00:44:51
			by Muslim.