Hamzah Wald Maqbul – Riyd alSlihn Gatherings Their Poisons and Antidote 02052017.mp4
AI: Summary ©
The speakers discuss the importance of sitting in a gathering and the danger of the focus of individual groups. They also discuss the use of the term "robe" in the context of Islam, and the differences between the holy Bible and the Bible's language. The speakers stress the importance of avoiding regret and creating a lifestyle for people to achieve their goals. They also emphasize the need for intentions and presence in the situation to avoid loss and avoid regret.
AI: Summary ©
We
continue
with
the
chapter with regards to the etiquette of
sitting in a sitting,
and how you should be
when you sit in a in a sitting
or in a gathering.
So so let's sit up inshallah.
That the messenger of Allah Sallallahu Alaihi Wasallam
said,
whoever sits in a sitting or in a
gathering
in which there is,
a lot of
uproar. So the word
It's just a a bunch of ruckus.
A a majlis in which there's a lot
of ruckus.
Meaning
what? A in which there's a lot of
ruckus is not gonna be like the most
focused
gathering, neither is it going to be a
whole lot spiritual value probably nor is it
going to be of a whole lot of,
intellectual,
benefit. It's just kind of people, I guess,
are enjoying themselves or passing their time,
and and not a lot of benefit in
it. So that when a person sits in
a gathering in which there's a lot of
ruckus,
but they say before they get up from
that gathering.
Allah Ta'ala will forgive for them
whatever passed in that madzulous.
The idea is that your gatherings that you
sit in also are going to be taken
account for.
People have all sorts of gatherings that they
sit in. You get together with your friends.
You get together with your family.
It's good to keep
good connections with your family
and Silatul Rahim. Masha'Allah. Tamim talked about this
at some length in the in the in
the,
Islahi gathering,
in Santa Cruz as well, that you have
these kind of family parties sometimes that last
for days on end.
And,
people will sit. They won't pray.
Or even, for example, there are a couple
of people who are
up with their prayers, and they'll go and
pray, and then they'll come back with the
majlis keeps going.
People will,
you know, gather together. And because there's an
angle
of the majlis gathering that is something that's
sanctioned or encouraged by Dean, which is to
keep good relations with your family,
People generally think like, oh, what's wrong? You
know, what could be bad about it?
And,
you know, Manasab was right. People will go
to these things. They'll miss
their regular avkar. They'll miss their the they'll
miss the the dus and the halakat of
the olema, and they'll miss gatherings of benefit,
and they will put like a spiritual weight
on a person,
and they will put like a leave kind
of like a bad mark on a person's
heart. Why? Because it's this huge majlis, this
long majlis in which Allah Ta'ala and His
Rasul Sallallahu Alaihi Wasallam are not remembered,
or are not remembered properly. And the really
annoying part about majalis like this
is that sometimes people will
stand on their pulpit and go on a
very long moralizing
rant. The problem with Pakistan is this. The
problem with India is that. The problem with
Bangladesh is this and that. And Trump should
do this and Obama should have done the
other thing. And
the masjid is should be run like this
and
And they'll just they'll go on and moralize
in Palestine should be like this, and the
Israelis, the other thing. And if you're gonna
miss your prayers,
what's you know, what happens is, like, something
bad happens in the majlis. It's like somebody
just,
you know, like, poisoned the well.
And it's not it's not a matter of
just you missing your prayers because, masha'Allah,
you guys are relatively pious people. No one's
gonna show up on a weekend
evening to read Rialas Saleh, except for they
have some sort of love for the Deen,
and they're you know, these things are important
to them. But the idea is what Is
that just the fact that somebody else or
a group of people in public one thing
is everyone has their sins in private that
they do that that that they hide from
one another, but things go go to, like,
a whole new level when, you know, you're
shameless about them in front of others. So
that type of majlis then
the the well becomes poisoned, and it's like
a sliding scale. This may be an extreme
example. Maybe, alhamdulillah,
by Allah ta'ala's Fafu and by the efforts
of of the ulema and by the efforts
of the salihin
and the the the people who have,
you know, worked hard in order to reform
their lives
and bring them into conformance with the Deen
of Allah Ta'ala.
A lot of families in which these types
of kind of super ridiculous
type of majalis used to happen,
they have been pulled into
some sort of conformant
form where people will, at least, you know,
all of them will get up and pray,
and they'll make sure they're not eating the
Haram, and they'll have some sort of limits
in in in the way that they sit.
But it's a sliding scale,
and just because you don't go all the
way to the extreme, like, disgusting end of
of behavior,
doesn't mean that everything is still okay. In
fact, sometimes the majalis of even the people
of knowledge and the people
of the dhikr, they're not protected. Nobody's masum.
Nobody's protected from error, from sin, or from
shaitan after the MBIA alayhi wasalam. So this
is the Tajuiz of Rasulullah sallallahu alaihi wasallam
that if the well has become poisoned,
you know, even a little bit of poison
sometimes can do a lot of damage to
a person.
Even a little bit of poison can do
a lot of damage to a person. That's
why Ghazali, rahimullah, ta'ala, he says that
the the,
the halal is like a medicine. If you
take if you consume it in a proper
quantity, it will help you. If you over
consume it, it's going to harm you. He
said the haram is like a poison. Any
quantity of it will be harmful.
And so a person, if the well has
been poisoned in in the majlis and it
happens to some degree or another, and obviously
certain cases are worse than others, but any
amount of poison is going to cause a
person some harm, some sort of takleef. The
antidote for that to clear clear the well
out after its poisoning is what?
And Glory be to you, oh Allah,
and to you be praised. I bear witness
that there is no God except for you,
and I, seek your forgiveness, and I turn
to you in repentance. And so hopefully, it
will be an antidote to the poison that
a person
feels from that majlis.
And it happens it happens to the best
of people. Sometimes when someone sits, someone says
something, everyone laughs,
somebody doesn't say something, something slips by. There's
all sorts of things that happen,
that that may poison a a a a
a a a, you know, the the the
spiritual,
atmosphere in in a certain gathering or in
a sitting, and this is the antidote from
Rasool Allah sallallahu alaihi wa sallam. Sometimes you
can't hyper get up on people too and
be like, that's what you said is wrong
and this and that. Sometimes you'll cause a
bit greater fit than a greater facade by
doing that, especially if the one who said
it is one of your elders or, unfortunately,
you know, one of the people who should
know better
or or whatever, and it's like an adab
issue.
This is a way of of protecting yourself
or shielding yourself from from some of the
silliness that they that they they did and
they say.
An interesting note,
regarding Allahumma.
Allahumma is
is a a word which means You Allah.
And the question then comes up, why why
don't you say You Allah?
I've heard from,
some of our orientalist
professors in academia. They say that perhaps
this is a, this is an Arabization
of the word Elohim,
which is the word for Allah in
in in in Aramaic.
But,
the Arabic grammarians
are very clear because they have to understand
Aramaic
slash Syria, Arabic,
the ancient
guy's language of Ethiopia.
All
all of these languages are are originally they're
just one language, and so they just become
dialects of basically the same old ancient language.
So the fact that Elohim is a word
for
Allah in in in
in Aramaic or in Syriac doesn't necessarily mean
that one is barred from the other. In
fact, probably a more,
a more correct
way
of of of viewing it is that it
they they cut both languages get them from
the same source. This is the same thing
even, in fact, many people when they think
about Islam, Christianity, and
Judaism,
they think of Islam as somehow like a
a Christian heresy. The Christians viewed Islam Islam
and the Jews both they they both view
Islam as a heresy, that we're the ones
who originally came up with with with we're
the ones who originally had the dean, and
these people just kinda copied it and changed
it in order to suit their own purposes.
Right? So
perhaps, you know, the way the way that
a Christian would look like look at a
Mormon or like a Muslim would look at
a Padiani. And if you look at it,
it's absolutely not the case at all.
Qadian is the their entire books of fiqh,
they just read our books of fiqh, and
they put in their own things where they
need to. Right? They they re read our
books of hadith and quote our books of
hadith, and they just add their own things
where where they need to. It's it's
basically, you know, they've changed and altered whatever
they wanted to, and they kept the basis
the same. There's nothing about Islam that's anyway
or not I shouldn't say nothing, but there's
there's
very little about Islam which is recognizably
Jewish or Christian.
We have a different day of worship. We
have different modes of worship. We have
we have a it's basically
it's
3 different Deans, and they have some similarities
in them.
And it's also important to note that,
Judaism is not that old of a religion.
Rabbinic Judaism, which the Orthodox Jews practice today,
which is very different sit up sit up
and face me.
The the rabbinic Judaism, which the Orthodox Jews
practice, which is like the most archaic looking
form of Judaism that still extent,
It dates back to,
you know, somewhere somewhere around the same time
as life.
Maybe a little bit after it or maybe
a little bit before.
Right? There's the the different factions of,
of of Banu Israel.
Right? The the the kind of
the the tradition of the Pharisees, that's what
turns into
that's what turns into modern rabbinic Judaism. Otherwise,
the Israelite religion, the the religion that was
practiced by the prophets that has, like, sacrifices
and a temple and, like, different forms of
worship or priesthood, that religion has been, not
been practiced for 1000 of years.
That religion hasn't been practiced for 1000 of
years. And in fact, it's a dream of
of of many,
many Jews to revive that ancient religion, that
ancient practice. But the fact of the matter
is it hasn't been practiced for 1000 of
years. It has institutions like the Sanhedrin. It
has institutions like the temple, like the priesthood
sacrifices,
all sorts of laws about ritual purity that
are there in the in the in the
Old Testament. They're not almost none of them
are are practiced anymore.
In fact,
even the original script that the the Torah
was written in, the script that they used
to write Hebrew nowadays is not that original
script of the Torah.
There's, like, a whole long this is, like,
a real Sahin Darz, not a Darz regarding,
like, Judaism, but there's, like, a there's an
old script,
and there's a there's a faction of of
of Jews
that that are called Samaritans.
And,
the Jews don't accept they accept them as
fakers. And so the Dalil and the in
in the the Jews, they're they're the mainstream
Jews, they're
Dalil that the Samaritans are fakers. It's like,
look, you know, we we're the ones who
held the temple. We're the ones who have
this unbroken
tradition, etcetera, etcetera.
And the Samaritans, their delilah is what? They
say that your Jerusalem is wrong. They say
that the the the temple mount is not
in Jerusalem. It's in a place it's in
a place called, I think Gerizim
by Nablus.
And so they have their own temple over
there, but the the the the kind of
the wild card that they hold that that
they can throw down in the face of
the mainstream Jews is what? Is that,
they they have the actual original script of
the Torah that they they keep the Torah
in the original script. And their Torah is
a little bit different than the the Torah
that the
the the kind of rabbinic Jews carry.
And,
modern,
you know, modern kind of techniques
in in Jewish studies and archaeology and things
like that confirm the fact that their script
is probably the script that say the Musa
alayhis salam received the Torah and not the.
So this is all very this is all
very recent.
So already we're seeing that the the the
current form of Judaism is about the same
as in age as as as Christianity.
But Christianity is not as old as Christianity
claims it is either because the modern Trinitarian
formulation of Christianity,
you know, traces back to the, the Nicene
Creed, the Council of
Nicaea, which is, like, 325
AD.
Alright. 325 AD,
which is
also very far removed from the life of
Sayedna, alayhis salam.
And,
before that, there are groups of Christians, but
they're not they're not,
you know, they're they're theologically, they're different from
one another, and they're different from modern Christianity.
Their form of worship is not what you're
gonna find in a Baptist church or in
a Catholic church or in any of those
things. You have some dude,
like, celebrating the Tridentine Mass in Latin, and
Sayna
Islam never spoke Latin and he never spoke
Greek. So how is that how is that
the same? So now you see that there's,
like, a maybe 3 or 500 year
period in which all three
religious, the modern form, or the extent form
of all 3 of them are
they come to us. It's a very small
window. It's not as big as people imagine,
and it's very clear to see how all
of them have their own origins
that draw from a common source. They're not
one after the other that one's taking from
the second and the third is taking for
the second is taking from the first and
then the third is taking from the second.
It's a it's it's a different way of,
it's a different way of viewing it. So
that's that's what I,
that's what I
I I surmise with Allahumma as well is
that it may be a coincidence,
but Arabic is a much more preserved form
of the proto Semitic language than any other
Semitic language is, period.
And for those of you studied
studied,
and things like that, you'll see their features
of of, of proto Semitic that are there
in
Arabic that
no other lang no other language has. I
mean, really,
honestly, like, I would say that
that, the the
the the comparison
of
of Arabic to Aramaic is if a person
were to say that it's, like, whatever the
language of the Magna Carta versus, like,
you know, Ebonics. I would I would say
that I I would say that as a
as a as an example, except for Ebonics
is not that different than
than modern English, and the Magna Carta is
also not that different than modern English. This
is like
this is this is like a a an
understatement. And I you objectively, someone wants to
whatever. If someone here someone who hears it
online wants to call me out on it,
you know, inshallah, we can have a separate
session for that. So what did they say
that Allahumma is?
So he's saying that the the the at
the end
is a,
an arrow that's a replacement for the.
When you say you,
you call out to somebody.
Right? You you call out to somebody,
the vocative particle, the the the yeah that
you call out to somebody.
The reason that, Allahu'ma doesn't have the you
in it is because you implies there's a
distance between the 2 of you.
There's a there's a, there are 2 different
things in in Arabic. There's and there's
nida is to call out to somebody from
far away, and munaja means to speak quietly
to someone who's very close to you, To
speak quietly to to somebody who's very close
to you. I was in Madinah Munawara,
and saying my last salaam to the prophet
sallallahu alaihi wasallam,
from outside of the the wall of the
masjid.
And the reason it was from outside of
the wall of the Masjid is because if
you stand in front of the
the the the
the the
Shabak,
the
the metal,
fence that's in front of the the grave
of Rasool Allah, Sallallahu Alaihi Wasallam. The guards,
they kinda bust your chops and they
push you and they yell at you and
they do weird stuff. So that's a place
where a person has to be very careful
to keep supreme amount of
lest you,
destroy all of your deeds by your lack
of adab in front of Rasool Allah Sallallahu
Alaihi Wasallam and you are not and you're
not aware you're not even aware that it
happened.
So they had some dude just, you know,
out there giving people a hard time outside
as well. I mean, I was standing there
for some time. He wasn't there when I
first came, but then he came afterward. And
so he starts giving his ba'an about whatever,
toheed and blah blah blah. And he says,
he
said that this is a daleel that what
you're doing is wrong because you're standing outside
the wall. Right? And Allah Ta'ala says in
his book, those people who
cry out to the prophet
from from from outside of, outside of his
room or outside of his rooms, many of
them are people who are ignorant. They don't
know anything. So I asked them, and so
they have a very, like, a very
those of you who've been there, they have
a very,
sarcastic
and,
arrogant way of speaking to people. And oftentimes,
they'll mock people in their own native languages
or in the the dialect that they the
people they came from. So he started, you
know, saying some stuff in Urdu as well.
So I told him and and and and
and fuss high, I said,
Your Urdu is really good. Maybe your mother
or father is from Pakistan.
K? No. Which is not an insult. Maybe
they are. Right? But to them, that's like
that's that's like a supreme insult. So he
freaked out and started yelling and screaming.
And, he says, no. I'm from Saudi, a
100% land of land of Tawhid, not the
land of shirk like you and blah blah.
He just kinda went off like that. Right?
And so I said I said, now and
then first you claim you're an Arab. I
said, you don't know the difference between nida
and munaja. What you're doing right now is
nida.
What I was doing is munaja.
Right?
Abna, tell me if you're if you're an
Arab. You know what? So he just I
guess it's kind of bad. Like, that's not
a place to have argument. So I guess
we we both lost.
I called it quick. The guy kind of
blew up and started saying all this stuff,
so I just turned my back and left.
But,
this is the the reason that the the
the meme is there is that the meme
is an alternative.
It's it's a the grammarian say that it's
a a particle which indicates that you're speaking
to Allah, but
that that he's close, not far.
That he's close, but he's close, not far.
Who narrates
that
the Messenger of Allah when
he got to the end
Glory be to you, oh, Allah, and
to you be praised.
I bear witness that there's no God except
for you.
I seek your forgiveness and I turn to
you in repentance.
So this is again the same formula that
was mentioned in the previous hadith.
Maybe if somebody wishes to, they can write
it down and memorize it.
And should make it a habit that we
say it at the end of our our
meetings and our our our gatherings whenever we
get together, be they for business or for
a deen or for just for,
you know, family and friends getting together.
Then a man said, oh, messenger of Allah,
I heard you say, something
that I haven't heard you say before.
He
said,
he said, meaning this thing you said, I
I didn't hear you ever say it before.
Responded.
He said, that is an expiation
for whatever was in the majlis. Meaning, whatever
poison or whatever,
words that that shouldn't have been said in
the majlis,
this is an expiation for it. It's a
kafarah for it. It makes up for it.
Insha'Allah, it's the antidote for that poison.
One said, of course, obviously, Rasulullah Sallallahu Alaihi
Wasallam, this is there was no poison in
his Majlis,
But he just he just he just
did these things so that we can learn
his Sunnah sallallahu alaihi wa sallam. Otherwise, there
was nothing but Khair in his Majlis alaihi
wa sallahu alaihi wa sallahu alaihi wa sallam.
And this is one reason that that, I
never seen Ullama say this at the end
of a dars.
Right? Because we're reading the words of Rasool
Allah
and this is just for when you when
you have a gathering or meeting or discussion
or,
get together.
This is not I never heard I've not
I've not seen it. I don't but I've
not seen any of my say it at
the end of
when the messenger of Allah, salallahu alaihi wasalam,
would stand from his, he wouldn't get up
from the majlis or from the gathering,
except for,
that he would
call on Allah with these following duas, with
these following prayers.
And it's it's beautiful, it's not that long,
it's also something that warrants memorization for all
of us, and
really honestly
the Ummah could use all of these prayers
right now.
We could use more people
saying these prayers and we could definitely
use these prayers being accepted from
from from us by Allah Ta'ala for our
dunya and for
Nabi SallAllahu Alaihi Wasallam used to call upon
Allah Ta'ala,
Oh, Allah, give us as a portion
from your fear
enough that will
stand between us and stand between us and
stand between your disobedience.
The fear of you, give us enough of
that fear of you
that will stand, it will be a barrier
that will prevent us from
it will be a barrier between us and
between your disobedience, it will prevent us from
your disobedience.
And this is another I mean, this is
another thing. People think, like, oh, man, I
have all these sins and, like, I'm not
a good person so I'm not gonna,
you know,
come to Rial Salihin or Jummah or,
you know, what the heck? Why even try
anymore? And the fact of the matter is
is that the hadith itself indicates what I
mean, obviously, Rasool Allah sallallahu alaihi wa sallam
is teaching us these things
because we need to know them. It's not
something that he needs Allah to answer these
prayers for him, Sallallahu Alaihi Wasallam. But the
idea is for the people of the Ummah.
Piety is not that you don't commit sins,
piety is you're the one who asks Allah
Ta'ala for what?
For for the help that that he give
you the the ability not to commit those
sins. And he answers those prayers for people
as well. Sometimes some people easier, sometimes some
people harder, some people sooner, some people later.
But the piety,
the the the standard of piety that's indicated
by this hadith is not that you're already
a person who
abstains from disobedience,
but that you're a person who ask Allah
for help in,
in in in in abstaining from disobedience.
Give us as a portion from your fear,
enough that will be a barrier between us
and between your disobedience.
And give us as a portion from your
obedience,
that amount which will
take us to your Jannah,
to your paradise.
And give us as a portion from
certainty in you or from certainty,
enough that will
make easy for us the difficulties and the
the the trials and tribulations
and the afflictions of this world.
Oh Allah,
give us the enjoyment of our hearing and
of our sight and of our faculties as
long as we are alive.
And make make all of these faculties
our heir after us. Meaning what? Your heir
is the one that's there until that's there
after you die. So this is a metaphor,
meaning that make them be with us all
the way until that they bear witness to
our death. Meaning that that that he's asking
Allah to protect
protect him from what? From losing his sight
or losing his hearing or losing his faculties
becoming
handicapped or disabled before it's time to go.
Obviously, if that's the
the, if that's the,
the the decision of Allah
that that's what's going to happen, there's khair
in it. And there are other ahadith in
which Rasulullah
mentions what that khair is.
There's a hadith of Rasulullah
that the person who is patient on the
loss of his 2
beloved eyes,
Allah Ta'ala will give him in reward Jannah.
Sheikh Abu Bakr,
who's in the west side,
who is,
one of the old disciples of,
Moana and Amal Hassan Saab, if not Moana
Youssef Saab as well,
from our old.
He,
he
once told me the story about his previous
wife
who she was blind near the end of
her life, and she,
she lost her eyesight
and she died. And he told me about
the story of her passing away.
And so I I told him the the
the the hadith about the person who's patient
at losing the losing his 2, beloved the
sight of the his 2 beloved eyes, and
he started crying. But if anyone knows Sheikh
Abu Bakr, he's gonna cry anyway. So
yeah. But,
but that's something that if it happens, it
happens, but it was a dua of the
prophet
that it that that a person asked that
it not happen.
That it not happen. Allah protect all of
us
and give us the use of all of
our sight and hearing and our faculty as
long as we're alive.
And if you decide then it's Hikma to
take it away from us, then give us
the patience to be able to bear that
loss.
And it's the prophet sallallahu alaihi wa sallam
asked Allah Ta'ala
that our put our on the one who,
on the one who are the ones who
the ones who,
oppressed us or transgressed us.
Is
a concept in.
Sayer is what happens when
it's the old vengeance of Jahiliya, of the
feuds of Jahiliya.
So what would happen
is what would happen is if someone from
1 tribe kills 1 person,
then the the the the the tribe a
kills someone from tribe b, then tribe b,
this is their thought, or they're gonna go
next person they find. They're gonna from tribe
a, they're gonna kill them and that's their
thought or their that's their their their old
like,
vengeance of the age of ignorance.
So Rasulullah Sallallahu Alaihi Wasallam said what? He
said,
So there's 2 things, 1 is that that
that if you're a person of Muhammad
Rasulullah
Sallallahu Alaihi Wasallam,
Allah Ta'ala is on your side,
And he's the one who takes he's the
one who takes he's Al Mun Taqim, he's
the one who takes vengeance on,
on behalf of every believer. He's a Dayan.
He's the one who takes vengeance for every
wrong that's ever taken ever made.
And Allah is on the side of the
person who says La ilaha illallah as long
as that person doesn't isn't doing something
in. If a person makes dua against another
person
for something that that's not their fault or
they have no right for, that dua comes
back on in their own neck, So a
person should be very careful before making dua
against people. Oftentimes we have feuds or disputes
with one another, and they're kind of partially
our fault as well.
And even if it's, like, 80 20, like,
20% your fault, 80% another person's fault, you
don't want 20% of
the nasty and, like, horrible duas that you
make against another person to come back on
you. So a person should be very careful
about that, but this is what, first of
all the idea is Rasool Allah Sallallahu Alaihi
Wasallam in the duas shows that who Allah
ta'ala is on the side of
the people of iman. The second, the thing
that's different from the
the
the ways of Jahiliya is what is that
the in Jahiliya was just on the tribe
of the
the offending tribe. So somebody may be completely,
innocent or unaware,
or unconnected to whatever happened,
but because of the or of of,
of of whatever
grievance real or perceived,
that person's gonna then take the beating on
behalf of what On behalf of, of the
person who did,
on behalf of the person who did wrong.
Whereas Rasoolullah Sallallahu Alaihi Wasallam, he said,
the one who the ones who
transgressed us and took away our Haqq, put
our on them, not not on everybody. He
didn't just make dua against everybody
that, you know, Hamas, you know, everyone from
these 7 countries.
And so you're gonna pay for it. It's
because stupid. Right? Who by the way, who
ended up getting harmed most by by, especially
the the the ban on Iraqis? It was
mostly people who,
helped the US army.
It's all these people who
I don't I I shouldn't say mostly because
I don't know statistically, but there's a number
at least anecdotally, there's a number of,
of people in the news that are translators
and people who worked for you can work
for our our our whatever,
our armed forces and our military,
and they're getting blocked out of coming to
America because of the Bowling Green massacre.
And it's funny when it's not even go
there.
That the person the the the one that
you have your beef with is the one
who actually is a transgressor. You don't have
this kind
of weird, blackout, red out rage of Jahilia
that causes you to paint everyone with the
same brush.
And give us victory and give us help
over those people who,
who have made enmity
with us. The the ones who have decided
that we don't that these people are our
enemies, help us against them.
And if we are to be afflicted or
have an affliction or trial or tribulation,
please don't make it in our deen. It's
fine. We lose a little bit of money
or we our business goes up and down,
you lose your job, whatever. That's that's something
we can deal with. If the affliction is
in the deen, then the compass is completely
out of control.
Your ship is just gonna sink. There's no
real way you're gonna make it after that.
And don't make the dunya
our greatest concern,
and don't make the dunya the limit of
our knowledge.
This is,
fabulous
words from Rasool Allah Sallallahu Alaihi Wasallam
and lest a person be like, oh, Moana
Saab, you're just bayani again.
I have to say this is exactly the
opposite of what we've done.
You
should be mongdu'a to Allah Ta'ala not to
make the dunya your greatest,
your greatest concern, your greatest worry. That's exactly
what we did in our masajid,
in our gatherings, in our organizations,
in our countries.
Everything is about what? It's all about money,
it's all about numbers, it's all about people.
You have people running around
defending our civil and,
you know, legal rights,
which is wonderful. God bless them and give
them increase. But then they say, like, the
most ridiculous and abhorrent of things with regards
to their ideas about Deen,
and they,
you know,
these kind of weird ideas about like, how
we need to quote unquote change the, you
know,
change the the
the the way we look at
different social issues and modernize and blah blah
blah, all of these things. And what is
it?
The problem with the Ummah was never that
it was short of money. The problem with
the Ummah was never that it was short
of,
you know,
political acumen, the problem these things were never
a problem, and it's not that they were
never true. They were almost always true.
The Sahaba, radiAllahu, who militarily
were unsophisticated,
they're backwards people economically. They were unsophisticated
people.
They were unsophisticated
in so many ways, but because they had
something else, Allah's
help was with them, and they did a
lot,
we're getting beat down even harder. So
you know, congratulations everybody.
You're you're you're a loser. You're you're not
a winner.
Nor nor should you make it what? The
the
the
the
the extent of our knowledge. And this is
another reason why
you know, we need to make the learning
of the din
something, a culture that we take up again.
Why? Because it's what we do.
It's not about making money. It's about it's
a quality of life issue.
Otherwise, not everything is about money.
There are a number of things that a
person could sell, but they really shouldn't.
There are a number of things that a
person could sell, but they really shouldn't. And
people who are for sale,
even if they're given a very high price
for what they are
or for what they're giving of themselves,
it's not worth it. It's also from the,
from the Hikma of the of of the
Bible that what? So what has a man
profited if he gained the world but lost
his soul? You yourself, you didn't get anything
out of it. What's the benefit of getting
everything else? The only one thing that was
important. The reason the thing that would have
made the dunya enjoyable for you, you lost
that thing.
So what's the what's the what's the point
of what's the point of, of any of
it? This is one reason that the the
the the preservation of the knowledge of the
din, it should be a lifestyle issue, it
should be something that people do because that's
what we do, that's what gives us value,
that's what gives us intelligence,
That's what gives us help. That's what orients
us, all of these other things. And what
happens is if you're going to settle for
Sunday school,
and then afterward,
you know, go and, you know, do a
master's degree and a PhD in law school
and medical school,
then you're doing the opposite of what Rasoolullah
Sallallahu Alaihi Wasallam said because you're making the
duniya the extent of your knowledge.
Everything with regards to deen, it's all what?
It's all magic.
It's all magical thinking. Maybe I'll make a
dua and my problems will disappear. Or the
2 point o of that, which is even
better,
is that, oh, I'm a sinner. So let's
go to sheikh so and so, and he'll
make dua for me, and then my problems
will disappear. And then sheikh so and so,
you know, charge you $250 for a and,
you know, like, $500 for a and,
you know, offer you all sorts of weird
spiritual yes, sister. We have a spiritual relationship
and all this other nonsense. And then afterward,
everyone gets angry at the, oh,
look. The the traditional is so backwards. Blah
blah blah. Man,
everybody knows better. Everyone knows better. But what?
Because
you didn't educate yourself,
other people didn't educate themselves,
they fall prey to all of these things.
Why? Because this is this makes the if
the dunya is the had, the extent of
your your ilm, your knowledge, then you're going
to be very backwards and very,
unsavvy and very
naive when it comes to things with, you
know, regards to Deen. And there are many
people who will spend their entire life, like,
doing one thing. Like, they'll do one thing,
like,
brother,
you
know, I never missed the such and such,
whatever, 17 rakas
with my salatul Isha,
of sunnah. And the whole rest of the
dude's life is a wreck.
They probably didn't even read Isha for, like,
most of last week, but the one night
they did,
they made sure that the whole show was
on.
I'm not saying not to do it. Is
great. You'll go to Jannah if you pray.
But the thing is, if your brain is
not
attuned
to logical thinking, rational thinking, the deen itself,
Waihi is not something you're gonna learn from
rationality.
But once you understand things of Waihi, even
Waihi operates on rational principles,
but you're gonna go into magical thinking. That's
why when you'll see all these super materialistic
type people, when you actually observe their lives,
they're some of the most
superstitious weirdo type people there are.
Weird, like, you know, like, sit for an
exam with, like, trolls on their desk and
a magic 8 ball and god knows what
and
astronomy, astrology
not astronomy, astrology and all this other nonsense.
That's what it is. If you're if the
dunya is the extent of your your understanding,
then,
you're you know, all this magical type thinking
is, you're ripe for for being taken from
it. And then afterward, you're gonna say, oh,
look, religion is the opioid of the masses.
Of course, religion is the opioid of the
masses. You're an idiot
conned because you didn't want to. Take up
the real spiritual path
because you wanted to be, you know, you
wanted to be spiritual, but you didn't wanna
follow any rules. And so,
you know, you got you got taken for
a ride in the free for all.
And this is something I mean, these are
these are words. We should memorize them, and
we should ask Allah for what's there and
we should also ponder over what we're asking
for.
And, remember that these words are from. These
are not personally you and I, if we're
sitting around and thinking of what du'a to
make, what is it? We're gonna, you Allah,
give me my job and money, and I
wanna marry so and so girl, and I
wanted this and that. This is the things
we're gonna ask for, and there's nothing wrong
with asking for them. But some of the
words of the Dua,
you can see that these words, they can
only come from a Nabi because they're like
really They go, like, down to the deep
the depths of of of reality, and they're
asking for stuff on a on a level
that most people
are unable to think about.
And the people who are able to think
that deeply,
those people can appreciate the words when they
come to it, but they can't come up
with it themselves.
Otherwise, Masha, there are a lot of deep
thinkers, and sometimes those are the most messed
up customers,
in the whole Walmart, you know, of of
of the dunya.
And so, yes, I made Tashbih of the
dunya with Walmart. So go go think about
that.
And it's a dua of the prophet sallallahu
alaihi wa sallam to Allah ta'ala,
you Allah, do not
put an authority over us, the one who
doesn't,
the one who doesn't have mercy on us,
the one who doesn't have mercy on us.
So also have mercy on baby Sofia. Someone
take her for a walk. She's getting bored
of the dust.
Check. Oh, that's Zakaria. So someone have mercy
on him this game. Take him for a
walk.
Said not who,
he said, may Allah be pleased with him
that the messenger of Allah
said that there is no group of people
that that, get up to leave from a
gathering in which Allah, they didn't remember Allah,
except for they they get up as if
they were sitting their whole sitting was just
sitting around the
bloated corpse of a dead donkey,
and it will be something they regret.
And someone might say, well, you know, I
sat, you know, I'm not whatever, but I
sat with a group of people, and they
didn't remember Allah, ta'ala, but there was really
interesting discussion about this and that. And they
were really funny, or it was this or
that, I don't regret
it. You have to understand, you have to
see things through the frame of framework of
of the.
Some of these things we you know, people
will regret them in the dunya as well.
But whether they do or they don't, the
ones that don't usually
don't,
do so because of their lack of intelligence
in this world. Somebody who has half a
brain will realize why it was a waste
of their time.
But, and a waste of time is something
that is very, very regrettable because that's really
the only thing that we have. Everyone has
a ticker or a clock over their head,
and we're just wasting time like we have
all the time in the world, and we
don't.
But,
in the in the,
it's gonna be more than just that. And
the,
it will be
something that a person will be embarrassed about
in front of Allah, ashamed about in front
of Allah.
We're not able to understand that right now,
but this is from the teachings of Wahi
that just like a person, if we were
sitting, there's the corpse of a carcass of
a donkey in the middle of whatever room
in the Khalil center. You know, we'd probably
be like, okay. Let's go sit outside. Let's
have there somewhere else. Why? Because it's something
disgusting.
Just like that that that will be something
that you'll look you'll look at like that,
So does it mean that every,
you know, every time you get together with
anybody you have to have like, you know,
although that would be amazing if someone did
that. But, no, you don't have to do
that. You can punctuate
your,
discussions and your gatherings with some Dhikr of
Allah Ta'ala.
This Insha'Allah, Mashallah, Alhamdulillah,
this in and of itself, there's a lot
of faith in it. If you do it
with intention and if you do it with
presence,
if you just say Insha'Allah and that's like
in your language it means I'm not gonna
do it and I'm gonna blame Allah to
Allah, then there's no benefit in it.
If you if you say,
and that means like awesome,
then there's no benefit in it. If you
say and it means praise be to Allah
who gave me this thing,
there's a lot of benefit in it. It
just
re requires a little bit of intention and
a little bit of presence.
Sayyid Nabu Hureira, may Allah Ta'ala be pleased
with him,
also narrates from the prophet sallallahu
alaihi wa sallam
that he said
a group of people will never sit in
a gathering in which Allah is not mentioned,
Allah most high isn't mentioned, nor do they
send,
salat and salam on their prophet,
in that gathering.
Except for that gathering will be a loss
for them.
A loss meaning what? Like, you have, like,
a business, like, someone okay. You know, the
government just cut 50% of your bank account.
That's a loss,
it'll be like that for a person on
the day of judgment, and if Allah wishes
to, He will torment them, He'll punish them
for that gathering,
and if He wishes to, He'll forgive them.
So what makes some
mention of Allah and His Rasool Sallallahu Alaihi
Wasallam
punctuated with a mention of Allah and His
Rasool Sallallahu Alaihi Wasallam. And then the last
hadith inshallah we'll read for tonight.
This is a a hadith again that's repeated
from the last
from the last Bab, from Sayna Abu Hurair,
radiwa ta'ala, anhu, again,
that the messenger of Allah, sallallahu alaihi wa
sallam said, whoever sits a sitting and
doesn't
mention Allah Ta'ala in that sitting, that sitting
is a loss for him from Allah Ta'ala.
It's like Allah sent down a loss on
him.
And this sitting doesn't mean like a majlis,
like a gathering, this means it's just you
sitting yourself also. It's a broader
a
broader,
meaning, more general meaning. And whoever,
lies down,
and he doesn't mention Allah in that lying
down,
it's also a loss from Allah Subhanahu Wa
Ta'ala.
So these duas for for for sitting and
for gatherings and for,
laying down and for sleeping and all of
these things Allah Wa Ta'ala, shall give us
still faith to memorize them and to read
them inshaAllah with presence and He accepted from
us and forgive us for all of the
the majalis and the times that we spent
heal us of His zikr or turned away
from His zikr.
And Allah Ta'ala
forgive us and protect
us from the evil of those gatherings and
give us the that when we sit
in the future InshaAllah until the day we
die that the sitting is a sitting in
which Allah
are mentioned.
And instead of being a lost, there are
gatherings of profit and there are gatherings that
we enjoy in this world and that will
be a source of happiness for us in
the hereafter.