Hamzah Wald Maqbul – Slander in Times of Strife Seeking Clarity in Murky Waters
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The importance of learning and sharing in Islam is highlighted, as it is crucial for building grassroots change. Expansion of personal finance and political affiliation is also emphasized. The speakers stress the importance of learning and researching before committing to political affiliation and the need for change in the umroom to build grassroots change. Expansion of personal finance and political affiliation is also emphasized, along with the importance of "will protect" and "will protect" deeds.
AI: Summary ©
All praises to Allah, and may his peace
and blessings be upon his
servant and messenger, our master, Sayedna Muhammad Sallallahu
Alaihi Wasallam.
Allah ta'ala said in his book,
ask the people of remembrance if,
you are
unaware of something.
And the Nabi
said in a hadith narrated by the Imam
Bukhari
and his
from which we narrate with an unbroken chain
of narration.
From
who said that
while we were sitting,
in a gathering,
in which the Nabi
was speaking to the people,
a Bedouin
came. He cut in and he said, he
asked the messenger of Allah sallallahu alaihi wa
sallam when is the last hour?
The messenger of Allah sallallahu alaihi wa sallam
continued to
speak, and it was something that half of
the people who were there or some of
the people who were there, they,
thought
maybe the Rasool, sallallahu alaihi wasallam
heard what he said and he just didn't
like the way he cut in or he
didn't like what the question was. And some
of them thought maybe the Rasool sallallahu alaihi
wa sallam just didn't hear him, because he
just kinda kept going through the thing that
he was saying,
until he finished, the topic he was speaking
about.
And he,
then said,
where is the questioner about thee,
about the last hour? This word, the
Hafiz ibn Hajar and Nafat, he says that,
it's a word of shak. It's a word
to indicate lack of 100%,
conviction that this
is the exact wording of the hadith
from the narrator,
Fuleih.
And so it reads in other, in other
copies of Bukhari that the messenger of Allah
asked without
it.
Where's the person who asked about the last
hour?
And so the man said, here I am,
o Messenger of Allah.
The Messenger of Allah, sallallahu alaihi wa sallam,
he said, when,
when the Amana, the trust that's been given
is wasted,
then,
await the last hour.
And the man then asked, how is it
going to be wasted?
And, the Rasul, sallallahu alaihi wa sallam answered,
when the
command or the affair is given to those
people who don't deserve it.
And here,
you know, means what? It means literally the
word we saw that many people know in
Arabic language means like a pillow or a
cushion.
So tosida is a like a metaphor for
seating somebody on the pillow or the cushion
or the throne
of,
of authority.
Any authority, whether it be the, Imam al
Uthma,
the Khalifa, you know, being the sovereign ruler
of all of the Muslims,
or whether it be the authority
of his ministers, or the authority of judges,
or the authorities of authority of Muftis, or
the people of knowledge.
Whatever types of authority there are, you'll see
people who are driven by their cowardice, or
by their covetousness, or by their petty mindedness,
or by their ignorance, or by their
lack of understanding,
that when you see that happening, that the
positions of authority are being given to the
people who
are not suited for it, they're not fit
for it,
then
you know that the Amana, the trust Allah
gave us,
is being wasted in terms of the deen.
And when the trust is being wasted,
then you have nothing to do except for,
to wait for the last hour.
And so this is unfortunately
a problem that we suffer in,
in the time that we live to the
point where
some people,
have
built inside of them the jura, the,
the courage
to, despite themselves, know very little about the
deen and really not take it as a
priority to learn what the deen has to
teach,
whether it be,
the deep study of the Quran
and its subsidiary sciences
in the the syntax and morphology of the
Arabic language, in the in
the rhetorical style of the Arabic language,
whether it be the narrations that explain the
Quran,
whether it be the,
the parts of the Quran, some of them
that explain the other parts or the Nasikh
and the Mansukh, the abrogating,
parts that abrogate and the parts that are
abrogated,
whether it has to do
with the knowledge of the sunnah of the
prophet, sallallahu alaihi wa sallam,
be that in an operational form, which is
the 5th, which has been systematized by the
4 Medhebs of the Sunnah,
whether it be,
in the not only study of Aqidah on
a very cursory level, but, thereafter, the study
of the which preserves,
according to the,
of the, of the and
or at least to some degree that, Madhab
of the,
Atharia,
which themselves take Calamic positions in order to
boycott Kalam.
That all of those are deep areas of
study.
Even the that that, don't,
or purportedly don't engage in Kalam. There's
quite sophisticated
argumentation that they put forth in order to
defend the sunnah of the prophet, sallallahu alaihi
wa sallam, from its
detractors and defend the deen of Allah Ta'ala
from those who would lie against
it, that a person who hasn't studied any
of these things,
a person who has not even bothered to,
learn how to
understand the most basic expressions of the Arabic
language,
in its reading and its writing,
as opposed to the modern vernacular
dialects, which have about about as much
connection to classical Arabic as perhaps Spanish or
Italian,
due to,
to to Latin, meaning to the point of
relative unintelligibility,
that those people when
they have so much courage, so much courage
that they would,
call out the people who spent years of
their life,
as
children and as adults,
not only serving the deen because we're,
people are bent toward activism. This is somewhat
of a, kind of Judeo Christian and protestant
hue that that we've been dyed in, that
we, you know,
take material things to be of substance, whereas
ideas and spiritual or intellectual achievements, we don't
really think much of them.
That those people who put aside their
their service to the deen, the concrete service
to the deen, they spent years trying to
understand these things from the people who understood
them in the generations from before.
They sat at the feet of the mashaikh
in the zawiah and the hamkas,
and they received tarbia to the point where
they received Ijazah from their mashayikh. They, sat
at the feet of the Fokaha
not for money,
not for,
not for fame, not for a degree,
and sometimes going to the best of the
olema in order to learn
involves
actually receiving no certificate certification
or, diploma or credentialing at all.
And they did those things,
for open ended periods of time, for 10,
20 years.
And,
they learned first and then had opinions later.
They learned first and then they opened their
mouths later.
People like,
Mufti Takhi, you know, is not unique in
this example that he said that myself and
my brother, Mufti Rafi, who were the former,
grand Mufti of the Islamic Republic and the,
Supreme Court Sharia Supreme Court chief justice of
the Islamic Republic of Pakistan.
That for 10 years, after graduating from Madrasa,
not after starting, after graduating from Madrasa, their
mashaikh,
they're Sheikh,
Sheikh, Sheikh, Doctor. Abdul Hayil Aarif you rahimuwala
Tabarakata'ala,
actually put an embargo on them that you're
not allowed to speak. For 10 years, you're
not allowed to speak in public.
Just go ahead and teach your things that
you're gonna teach. And what does teaching mean
for a person of that level of accomplishment
is that they're going back and reviewing their
old books and reading new books in order
to shore up and consolidate the knowledge that
they had from before. That those are the
people that we put forth in front of
the kom. And if someone wants to,
object that look, you're flapping your mouth, you're
opening your mouth, and you're talking, and you
didn't do all of these things either, you
would be 100%
right. You would be 100% right, and I'm
not going to debate with you on this
issue. However, for this reason, I myself am
a little bit shy and hesitant before opening
my mouth. And I think twice,
before opening my mouth about somebody who's gone
through this process from before. And sadly there
are a number of people who don't have
the humility to admit that they haven't gone
through this process. Look, if you haven't gone
through this process, it doesn't mean that you're
a kafir, or you're a jahil, or that
you haven't done anything for Islam, or that
you hate Islam, or that you're a hypocrite,
or you're munafiq, or any of these things.
But what it does mean
is that you're not a scholar of that
level. You should admit it instead of being
a faker, and you should
do what you're told, by the Mashaikh and
by those people who have reached that Maqam,
as a a type
of as a type of,
apprenticeship process,
to the point where you can work under
their
supervision. And then afterward,
when there's no other choice to anybody else
except for to come to you because the
people of knowledge that have more than you
have all passed, then you become Sheykh. And
if you're fortunate enough never to see such
a day, Alhamdulillah, the responsibility doesn't fall upon
your shoulders. This has always been the way
of the Ahlul Sunnah wal Jama'ah
from,
the Maghrib al Arabi from Morocco all the
way to Indonesia, and whatever's in the north,
and whatever's in the south, and whatever's
west of there and whatever's east of there.
And the problem is what is that that
level of scholarship, that level
of exacting science, it doesn't get
advertised.
It doesn't have any sort of government system
of patronage
that can give authority. Allama Iqbal,
the great poet,
of the,
of the Indian subcontinent in the past century.
He mentioned, in a an epistle that he
wrote, to,
the first Indian president,
Nehru,
that ignorant people to them,
there's no such thing as argument or superior
argument to them, there's only authority. They only
recognize authority. If you see somebody with a
big turban, that guy must be sheikh. If
you see someone flapping their mouth, that person
must be sheikh. If you see somebody walk
into a room and speak with confidence,
self esteem and confidence,
that person must be sheikh. And by this
standard, the sheikh of the Akwan is none
other than Iblis because he had so much
courage that, his confidence, not only was it,
able to withstand
the, you know, the bowing of the rest
of the angels and the
the,
going against the rest of the angels. It
was even able to,
withstand and contravene the command of Allah
himself,
and we all know how much of a
fail that is and why that's a fail.
So this is the first the first thing
I I I wanted to mention that this
elm is an amana, and it's an amana
amana greater than the government, and it's amana
greater than the khilafa.
It's amana greater than money because money comes
and goes. However, Wahi only comes from Allah
ta'ala one time. Once it's wasted, we lose
it. And we know before the end of
time, our ummah will lose all sorts of
knowledge. Before the end of time, the ummah
will lose the Quran, after the coming of
Sayna, alayhi, alayhi, salam, to the point where
it will even lose the name of Allata,
the divine name that the Hadith of Sahih
Muslim is that. When the last person who
knows the divine name, Allah Allah,
leaves this world, then the the in fact,
the greater, part of the yomu piyama, the
actual physical destruction of the world,
is going to be upon us.
Context is important. So what's gonna end up
happening is you're going to have these jackals
and hyenas. Everyone of which is going to
say Pedre Mansultan Bud. Everyone of which is
going to say, do you know my father
was king? Why? Because they find 5 minutes
in which the lion is,
not watching over the jungle. The lion and
the metaphor being the actual olamah, who are
the Warafatul and Biya, who are the, heirs
of the prophets, alayhi mus salatu as salam.
And the jackals and the hyenas being the
people who shortcutted all of these things and
pretended,
and they pretended so well. Not only did
they fool other people, but they're even able,
in some special cases, I think the most
intense and the actually the worst cases, they're
able to fool themselves.
They're able to drink their own Kool Aid.
That they say, you know, my father used
to be king. Meaning, because there's no consequences,
they themselves are going to try to claim
that they're king. The Sifa of such people,
the description of such people in this age,
and there are many of them, and it's
a tendency even amongst people who have very
good intentions.
The description of such people in this age
that I've seen, anecdotally, and so you can
take it or leave it, is people who
love to defend Islam and want to be
the great defenders and the righteous defenders of
Islam. They want to defend Islam enough to
be able to stand up and shout somebody
down and denounce somebody,
but they don't love Islam enough to be
able to make it to the masjid to
pray. They don't love Islam enough to be
able to crack a book open and read
fa'alaifalu,
and, dakalayadhuluu,
and, fatahayaftahu,
and,
the daraba yadribu, and the different abwab of
Sarf,
and they, you know,
They don't have enough himma or courage to
sit down and crack open a book of
Nahu. They don't have, the himma to sit
down and crack open the, syllabus of,
of the books of fiqh of any one
of the, form of that. They don't have
the time or the patience to sit down
and crack open a book with 1 of
the mashaikh of the Ilmukkalam.
They don't have the, capacity to sit down,
in one of the hantas, in one of
the zawiyah of the mashaikh
and take the divine name in in solitude
even though it's a commandment of the Quran.
Someone says, well, I think Sufism is a
bid'ah and, that's, in and of itself an
issue to deal with at some later time.
But Allah himself says in his book.
Allah
says in his book. He says,
It says that take and honor the name
of your lord and cut off from everything
else.
And cut off from everything else,
complete cutting off,
an emphatic,
cutting off,
from from all other things. They don't wanna
do those things. They don't wanna spend years
doing those things to the point where taking
the divine name is a a second nature.
They don't want to read katham after katham
of the Quran. They don't wanna do any
of those things. They don't wanna learn any
of those things. What do they wanna do?
They're ready to get up and shout somebody
down. Now look. Everyone, when they're threatened, gets
angry. Everybody, when they're threatened, they get angry.
It's not even only a human trait. In
fact, the wounded animal whose back is to
the wall,
that's the most vicious animal, of them all.
It's not something that you have to even
be a human being in order to do
much less a Muslim or a person of
Iman. You know, hara is important, but all
of hara is not encompassed in this, wounded
animal type complex.
So I get the fact that life is
difficult. I get the fact that if you
believe in Allah and his
and if you believe in only 2 genders,
and if you believe in marriage be being
between a man and a woman, and if
you believe in,
you know, many
very commonly accepted things that are realities of
not only Islam, but just realities of being
a human being,
that seem to be, you know, as days
go by and as years,
peel into years, they seem to be kind
of floating away and turning into the nonstandard
opinion and making people
into pariahs just for holding those things that
used to be considered common sense or common
knowledge. I get that that can be jarring
and disorienting,
and you can feel wounded about it. But,
you know,
just getting this feeling inside of you, like
you're going to just lash out at the
world and,
just harm
anything and everything that reminds you of your
insecurity.
This is not a good thing. This is
a very self destructive,
impulse. And this is the reason the Rasulullah
when a man came to him for
guidance,
he gave him a piece of advice.
He was nicknamed because
of his great both in Hadith and in
like Imam Malik
had.
He mentions in his Risala that the of
the sunnah, all of them, they they they
they branch out from 4 basic,
hadith. You can find a summary of them
branching out from 4 basic hadith. One of
them is the advice the messenger of Allah
sallallahu alaihi wa sallam gave to a man,
which is don't get angry.
And the man didn't take this advice seriously,
so he says, give me more advice.
And the Rasul sallallahu alaihi wasallam said, don't
get angry. Meaning, the person thought, okay, that's
fine. Check. You know, it's not like that
big of a deal.
And,
the Rasul, sallallahu,alayhi wa sallam, repeat it twice
and then the 3rd time, don't get angry.
Meaning, this is a really big
part of your tarbia. This is a really
big part of your deen. Why? Because when,
you know, your eyes fill with blood and
the world gets colored red,
because of your anger and your frustration and
how threatened you feel, and whatnot,
then
what will end up happening is you're going
to do a lot very with your mind
and with your body, with your tongue, very
vigorously.
But the amount of harm you're gonna visit
on yourself is going to be a lot
more than the harm that you,
do to your enemy.
And it's going to be a lot
more than the islah or the rectification or
the benefit that you do to yourself or
to anybody else.
And so, you know,
in this context in this context, we see
a very, sad case, of what has happened.
That Imam,
Zayd,
he was quoted
by a person who, at this point, I
don't think there's any, you know,
a person who is
intelligent is not going to have any trouble
finding out who I'm talking about. And given
that what was said was said in a
public
forum,
this is no longer an issue with regards
to backbiting. But I'm not gonna take the
person's name because,
it seems to me that they have a
pattern of,
seeking attention,
even though,
even though such attention seems to be evaporating,
the race to
the race to be recognized and the race
to be relevant to a discussion,
when you're just a one trick pony, you
know, that struggle is a real struggle.
And I don't take these words lightly, but,
they're a very normal,
a very regular, and a very reasonable outcome,
from,
you know, from from from what the words
of this person, what they did. He quotes
Imam Zaid Shaka who who Allah give him
long life and protect him. He's not a
person I agree with everything he does or
says.
But in general, I, you know, I have
never seen him to be a person to,
espouse anything, other than the apida, the alissono,
jama'a. And whenever asked for, you know, clarifications,
he gives very,
reasonable and sound clarifications
on matters of creed and fiqh. And then
as far as the
issue,
issues of politics, if you disagree with him,
you do disagree with him, politics is not
what you believe,
or what's right or wrong in terms of
the sacred law, but how you're gonna go
about implementing that in an, an ideal world,
in an imperfect world.
In that
in that field in that field of politics,
you can't necessarily say somebody is right or
wrong. You can say, I really strenuously disagree
with this person, but a person has to
cross the lines of fiqh. They have to
cross the lines of aqidah before you can
even denounce them, much less cast aspersions on
their faith.
So, so, Imam Zaid
give him from his mercy and Allah protect
him as well.
He says, as Muslims, we recognize the right
of LGBTQ
plus people to do whatever they want to.
And then he gives ellipses. But that doesn't
mean I'm waving the rainbow flag and advocating
for that.
And,
then this
person
then asked, do you think that the prophet,
Lut alayhi salam
supported the right of the Qomlut, meaning the
people of Sodom,
who were known for, their debauchery, in particular,
the crime of *.
The the Kom the right of the Kom
of Lut,
to, do their actions,
to do, quote, unquote, what they want to
do, or that he just wanted them to
know that their actions are technically haram.
And then he goes on, he goes on
with a, a long track, basically, misconstruing,
what Imam Zayed is trying to say. Look.
Context is really important when talking about the
law and when talking about creed. K? Context
is very important when talking about the law
and talking about creed.
Even this idea that people have free will
versus predestination,
context is very important. Why? Because the Sharia
makes us responsible for our actions,
but at some point or another, Allah, subhanahu
wa ta'ala, is the one who makes all
choices.
And from a particular context, nothing happens in
the universe except for,
because Allah Ta'ala wants it to happen. Now,
if I were to say, you know, you
can do this and you can do that,
you have a choice.
Forget about with with regards to something that's
known to be a sin. With regards to
anything. You can take, you know, purple,
Skittles or you can take orange Skittles.
And, a person
then says to him, look at this. You've
made kufr and the
you've made kufr and the attributes of Allah
Ta'ala. Why? Because Allah Ta'ala is,
is omnipotent,
and Allah Ta'ala is all knowing, and he
knew everything that was gonna happen before the
creation of the heavens and the earth, and
you attributing choice to your yourself
is,
somehow
a,
a violation of the belief in allata's omnipotence,
and, therefore, I consider you to be a
Kafir. This is completely ridiculous. This is stupidity.
Why? Because context is important. If you say
in a universal sense that a person has
con has choice in,
a context which is,
universal
and that is free from Allah Ta'ala's
omnipotence.
The one who's described by Taha'i Rahimu Allah
Ta'ala as layafnawalaayabidwalaayakunu
ilamayurid.
That he doesn't, he's never extinguished nor does
he perish nor is, anything
does anything exist except for because he wants
it to exist.
If you cherry pick a statement like this,
because the sacred lot, I mean, still
recognizes that a person has something inside of
them
that it it connects with,
choice whether it be good or bad.
And that connection
that happens makes the person
worthy of punishment or eligible for god's grace.
For a person to
take the statement out of the context that
it's in and then put it into another
to completely,
alien,
context from, that in which it was stated.
It's completely ridiculous.
And all I can say is the person
who said such a thing, either the person
is unbelievably
naive
and unbelievably untrained in in rhetoric,
and in the the speech, not only of
the Arabs, but in the speech of human
beings. And unbelievably
unbelievably,
unintelligent
that the person has no right to say
anything.
Forget about with regards to intellectual affair the
intellectual affairs of the Muslims that that person
really doesn't have any, right to say anything
about the Deen whatsoever.
Either that's the case or they are intentionally
misconstruing what,
Imam, Zayd is saying, as they've intentionally
what a number of other people in the
past have said and done.
And, that's completely and 100%
unacceptable.
And sadly, you know, and there are examples
in the Quran. How are you gonna, you
know, Imam Zaid, what was the context of
what he said, you know, with regards to
the LGBTQ,
having the right to choose or the freedom
to choose,
or, just let me look at it again
so I don't
mess up the exact words. As as Muslims,
we recognize the right of LGBTQ
plus people to do what they want to
do.
What does what is the recognition of that
right? The context of it is what? Is
that we recognize that we're not living in
a society in which the Sharia is being
upheld or that it's, accepted by people. Now
put aside for a second this issue that
even the Mutakkal Limon
considered what considered a person's deeds a person's
deeds,
in,
Kufr to be largely irrelevant, to be largely
irrelevant. There's a discussion whether or not if
a person does good deeds but dies on
Kufr,
will that somehow result in a a a
a lowering of their punishment in the hellfire
or not?
But, you know, largely irrelevant in both cases.
Why? Because everybody who goes to the hellfire,
all all of them, every single one of
them will,
feel in themselves that I'm the one who
has the worst punishment. There's nobody in, god's
creation who's being punished worse than I am.
So to take a people who are in
Kufra in the first place and be preoccupied
with what they do in their bedrooms behind
closed doors
to the extent that you what that you
would
not only
go on a tirade against people who,
really are not condoning it at all and
act like you're condoning it. But to pretend
like you're even doing them some sort of
service or you're doing us some sort of
service utterly ridiculous. The dua of the prophet
sallallahu alaihi wa sallam was not to the
sacred law. The dua of the prophet sallallahu
alaihi wa sallam was to the akay, to
the beliefs of Islam that god is 1,
and that Muhammad
is his messenger in in order in a
hierarchy of priorities,
with the order of the priorities
of the of Islam.
And,
thereafter,
thereafter
to,
say that Imam Zayed, who is obviously just
saying
that in this country, because the people are
not Muslims, first of all, secondly, they do
not recognize the Sharia as being true, nor
do they, have any apparatus by which they're
going to, enforce or accept the Sharia,
nor would it benefit them in any, in
any significant way,
if they did so without faith.
To recognize
as just a matter of fact
that this is the situation, that they're free
to do what what what they want to
do. In the same way a person might
recognize that,
idols used to exist in the Kaaba,
before,
the Fatahab, the prophet sallallahu alaihi wa sallam
and his Mubarak companions, radiAllahu ta'ala, and whom
Ajma'in. MayAllahu ta'ala be pleased with them. And
may Allahu Ta'ala elevate their rank,
and tell
the and make those who follow their way
above the people who oppose it until the
day of judgement.
Just to acknowledge the fact that, look, these
people are worshiping their their idols, and we
can't do anything about it. We recognize that
that's that's the case. They have right now
the they have the the prerogative to do
whatever they want to. Nobody can do anything
about it right now until the fat is
secure.
This is not this is not any way
sanctioning or condoning it. And the thing is,
a normal human being understands that context. But
what happens is people have this kind of
wounded animal syndrome,
And they feel like their backs are to
the wall.
And they feel like they're,
you know, that the whole world, the sky
is falling on them. The world is crumbling
around them. And to some degree or another,
one can excuse people for feeling that way.
Although a person who is a person of
dhikr will always remember, and it's hard. I
have to remind myself as well sometimes. But
a person of dhikr will always remember that
Allah Ta'u created the heavens and the earth
from nothing. Who created liablu kumayukum ahsanooamalah
created this,
whole creation in order to test you to
see which one of you is the best
in their deeds, that he's completely in control
at all times. And if he's with you
and you're with him, if you're a wali
of Allah, if you're a friend of Allah
Ta'ala, and he's your friend, which is the
purpose of being created,
that the a person was created in order
to keep doing good deeds one and one
after the other in faith and Allah Ta'ala
and tell them that person and Allah become
friends. And then their work here is done,
that they move on to the place Allah
created for them forever and ever.
To have that inside of you, you should
be able to calm yourself down, take a
deep breath, and think about what you're doing
before
you do it. And not feel threatened by
a statement that may seem to you to
be somehow fanning the flames or being whatever,
going light on the LGBTQ,
fitna or whatever. But it's really not any
of those things at all. It's really just
a figure of speech that's used in the
Quran itself.
Allah
so many times in the Quran.
To you is your religion, to me is
mine. Does it mean that he's condoning their
religion? Absolutely not.
It's
a it says to say that the, Haqq,
the truth, comes from your lord. Whoever wishes
can believe, whoever wishes can disbelieve. Allah allowed
that choice to happen.
It's not it's not in any way any
sort of moral,
condoning or sanction of,
of Kufr wal rialubillah,
of disbelief.
And it's really interesting.
In this exact,
statement,
that is screenshotted in this defamatory post,
Imam Zaid actually says in the second,
you know, in the second half of the
screenshot of his that's quoted, but that doesn't
mean that I'm waving the rainbow flag and
I'm advocating for that. Meaning, I'm not I'm
not in favor of any of it.
The person who wished to understand something would
have understood something. The person who didn't wish
to understand something, who wants to look. Right?
Allata describes the the the people of Iman,
The people who listen,
intently
whatever is said, and they follow the best
of it. And they follow what's said in
the best of its possible meanings. Instead of
being like that, to cherry pick the worst
possible meaning and then to completely
hack down,
somebody that I know left America and, you
know,
we visited Damascus
in, you know, in 2000, and he's still
there studying as a man whose age is
more than my age is right now.
A person who went to Morocco to complete
his,
memorization of the Quran. A person who received
his khilafa from one of the
great,
of
Damascus of
the themselves people. If you wanna talk about
who is,
you know, who's the person who stood for
the Haqqan, who is the person who stood
for the deen. The came from the west,
from the Kharb. The mashaikh, the sheikh,
and,
Muhammad Hashimi,
that that brought the tariqa to,
that brought the tariqa to
Sham, brought it because they were, resisting the
French colonial occupation.
And when,
Sham falls to the to the French, they
came to, organize,
and to promote resistance against them as well.
And so to be the khalifa of those
people
afterward who taught all of their Murids, the
Murshid Al Murrain Sheikh Ahmed Al Aali we
have sitting over here. He has a,
commentary on the Murshid Al Murrain of Ibn
Asher. It's a book of people say it's
a book of Malek I Fik, but it's
so much more. Its first section is on
on on Aqida and in particular, a calamic
view of Aqida, then after after Tahara, Salat,
Siam,
Zakat, and Hajj, and then
a a a a facile on on Tasawoth.
And it used to be, at some time,
when,
to quote, sheikh Nuhr, when sheikhs were sheikhs
and moreed were scared. It used to have
some time to be actual Murid instead of
just a person who says CD and has,
like, a $700 miss behind, like, a really
expensive topi.
It used to be something that the marines
actually had to memorize. And the,
concentration of their Himma used to be in
implementing this in their own lives and spreading
it to other people.
To say that the person who is the
inheritor of this, tradition,
somehow now, you know, has become soft on
LGBTQ
just because of because of a a turn
of phrase, which you either misunderstood or deliberately
misconstrued,
and plays on the
the vulnerabilities, the emotional vulnerabilities of Muslims who
feel like their back is to the wall
and feel like they have to put their
claws out right now in order to defend
their defend Islam. Either Rasul was never like
that. Even when the enemies held the swords
over his head,
and the Rasul, sallallahu alaihi wasallam, was asked,
who will save you now? He said, sallallahu
alaihi wasallam, Allah. And if you knew how
to say the divine name, like, he knew
how to say the divine name, the same
thing would have happened, which is what the
attacker starts to tremor and shiver and the
sword falls from his hand and the rest
of the Prophet
calmly picks it up and holds it over
the hand of, of his attacker and says,
now who will save you from me?
And the Rasool Sallallahu Alaihi Wasallam when asked
for mercy was was gave mercy.
He gave compassion.
And to say compassionate,
imam to say, you know, to use this
expression mockingly,
I think it's
a silly thing that only a person who
doesn't have the due,
deference and respect for the Rasool, sallallahu alaihi
wa sallam, would say. I don't, you know,
think that the people who say it, say
it in the meaning of kufr in order
to intentionally mock the sunnah. But it's not
something to mock. If you didn't know from
before, know it now. Because the, definition of
rahma is I mentioned this point to a
couple of people said, well, you know, like,
you know, compassionate isn't rahma, you know, that's
that's like shafaka or something like that. So
we have right right right in front of
us, an open copy of the Muhtar Siha.
It's, by no means an exhaustive
lexicon of the Arabic language, but one can
say if you find it in the Mukhtar,
it's definitely from the main,
meanings of the,
of the word that arahmatu,
rikatuatata'atufu,
that he defines mercy as
Rahmas,
rikka and ta'atuf. So you go to the,
definition of
That,
the the the
speech, compassionate speech
is it's tahseen, to speak beautifully to people.
And to
have to have rikka for somebody
is to what? Is to soften your heart,
towards something.
To have a soft heart towards something,
to have a ritpa towards something is the
opposite of being,
harsh with them. And the other word that's,
mentioned,
in the
definition in the Muhtar of rahma is ta'atof
and, Atafaa.
It's the it means to it's for something
to incline or to turn towards something, like
you bend a piece of wood.
Fanatafa.
So it's it's inatafa, meaning it bent.
Well, atafa alwisadata
fanaha.
And if you, fold the pillow, that means
that, that you made a atf of it,
that you folded that thing. Meaning, it becomes
very humble in front of that thing.
And, to make atf on something
means to show shafaka, which is the word
that they were saying that compassion means. It's
all there in the meanings of arrahma. And
our Rasool sallallahu alaihi wa sallam was what?
He was the, Nabiur Rahma.
And so I find that I find that,
mocking use of this word as if compassion
to be compassionate is in any way something
to be mocked, extremely ridiculous.
And for those who say, well, we're using
it against those people who misconstrue things in
the din,
then please, you know, for the sake of
God, you know, go after the things that
they misconstrue because there are all sorts of
people who, you know, have things that are
emblems of the deen and they do wrong
things. So if you see somebody who's a
thief and he has a beard, say, oh,
look at these bearded ones. This is ridiculous.
Don't go after their beard. Go after the
their theft. And if you see, somebody who's
a killer praying 5 times a day and
say, oh, look at this Musalines.
You know,
then this is ridiculous as well. And there
are people who say, well, you know, there
are examples in the Quran.
The
curse be on the prayers,
aladinhumfi salatim sahun that are forgetful in their
prayer. It's the forgetfulness Allah is going after,
and it's
the kuffar, the disbelievers and the hypocrites that
Allah Ta'ala is going after, not after the
'ulama,
not after the people who are the pious
and righteous ones of the qaum, and not
after the people who,
are the ones who have learning,
definitely,
leagues and leagues, beyond the learning of the
person who's going after them.
This leads to another important point, which is
what there's an obligation in Islam to review
their ulema.
We have, over here a copy, actually several
copies of the different commentaries on the on
the,
this is one of the best editions of
Sharav,
one of Sheikh Amin's,
and probably the preeminent,
amongst,
Sheikh Amin's teachers.
And, you know,
the Tawiyyah, one of the reasons we chose
to teach it is not it's because it's
not an advanced book at all, rather it's
very basic and it, contains those things that
all the ulama and all the Ahlus Sunnah
agree on,
as an Aqidah to the point where people
of all of the different,
schools of thought, of Kalam that we mentioned
from before,
agree
about it. He mentioned, he says,
that, people of knowledge from our righteous forebears,
those who came before us, and then those
who followed them, and those who came after
them,
from the people of goodness,
and the people of Athar, the people who
stayed on the path of the Mashaikh that,
they came with from before.
The people who know fiqh, meaning understanding of
the Deen, and nath are the people of
deep analysis.
They're not to be mentioned except for in
a beautiful way, and whoever mentions them in
an ugly way, that person is, not on
the path that we're on.
And this is, you know, this is basic
basic Aqti that that those people, Masha'a, they
carry there,
Ijazat
from the Masha'aikh from before.
And those people who
are on the path with them, who receive
and carry and are custodians and preservers of
those same Ijazat, they're still alive.
So if you wanna go after Sheikh Nuh,
ask the people who studied from his teachers,
even if his teachers are no longer with
us anymore. Not Sheikh
Afwan. Imam Zaid. Sheikh Nuh is one of
them. Ask them, is this person promoting LGBTQ,
by this statement? Ask them.
Ask the other people of, of of similar
Ijazat.
And if you're not gonna ask them, and
you wanna circumvent and bypass and think that
you're somehow making a point, even though there's
no point to be made over here,
then this is a severe violation of the
Aqaid of Islam that you feel like you
have the right to talk smack about the
ulema.
And
people wanna talk about
Muslim unity and the ummah being united.
And I've, on a number of occasions, in
a number of different platforms, spoken on this
topic that Muslim unity is not possible
on the platform of Fiqth.
And if we can't agree on Fiqth, then
we're definitely not going to agree on politics.
The Sahaba radiAllahu
themselves agreed on neither of those two platforms.
They neither agreed with one another on Fiqh
on every Fiqh issue, nor did they agree
with one another on on politics. In fact,
their
contention with one another in politics went to
extreme lengths. But still they considered themselves to
be 1 Ummah.
Still they didn't disparage one another in Deen.
Still it's said that in the Battle of
Siffin, one of the most destructive and heartbreaking
chapters in the history of Islam,
when 2 matched armies, the army of Sayidina
Muawiya radiAllahu anhu, and the army of Sayidina
Ali, who is the true and rightful Imam
of his age, Karamalata Allah Wajahu radiAllahu anhu.
When they fought with one another by day,
during night they would sit and eat with
one another because their contention was political. It's
said that Sayna Mu'awiya radiAllahu anhu used to
send his scribe with questions, with thick questions,
and questions on matters of Deen to ask
Sayidina Ali radiAllahu Anhu because this is an
opportunity to increase the knowledge. Why? Because he
never said that his contention with Sayidina Nali
radiallahu anhu was in Deen. His contention was
over a political issue.
The Muslims are not going to unite on
the platform of fiqh. They're not going to
unite on the platform
of politics.
That's for sure.
What platform did they unite on? The platform
that they united on was what? It was
a platform of Aqaid.
If you're gonna throw these Aqaid out the
window, you're not gonna be able to unite.
The issue is this is that there is
a a system of regulation for this platform,
and that system is the system of Ilm.
And what we do is that we
accept authority
in all sorts of fields,
and we accept authority
in government, we accept authority in,
you know, in in in the workplace. We
accept authority
in the enforcement of laws. We accept authority
in medicine. Nowadays, a person might say, oh,
my god. Well, that was maybe something that
was so 2019. You can't really say that
anymore. Even the people who, are against vaccination,
and even the people who are against masking,
they have authorities that they look to that
they, claim for proof.
And oftentimes the people who are the most
quote unquote, anarchic or anti authoritarian,
they themselves are calling to a set of
authority. They just don't recognize it. Just like
the people who say, well, I don't follow
any madhab. I do my own Ijtihad,
and they don't know how to read Arabic,
and so they're making taqlid. They're making blind
following of the translations that they,
you know, that they read, or or they
make blind following of other people's ideas from
before because there's nothing new under the sun.
Look. Everything has some sort of hierarchy of
authority. That's how society works.
The other utter ridiculousness
of somebody who has no place in the
hierarchy coming
and making unbased claims and saying, look, while
I'm defending Islam and I'm defending the Deen
and unseating the people who actually
earn those places.
And doing so with a type of recklessness
and with a type of flagrancy,
that betrays a lack of,
a lack of,
respect or a lack of veneration for the
system that Allata placed forth in his Umma,
which was described in this, last point of
the tahawiyah that we read.
This is
a subtle way of saying that the Ummah
will always be an anarchy. They're never going
to have any sort of order.
Why? Because
you see there are people who actually had
a legitimate
claim to,
intellectual authority. The Rasul
said about Sayna
That if there were to be a Nabi
after me, and low precludes the possibility that
particle low low is completely hypothetical which is
not going to happen, but if there were
to be a Nabi after me, it would
have been Umar,
but the subtext is that there isn't.
Now, there's a dispute that happens between Sayna
Umar and Sayna Abu Bakr Sadiq
Anhu,
shortly after the Rasool
passes from this world, which is that Abu
Bakr alaihi wasallam who wanted to fight the
people
who weren't paying zakat,
and who refused to pay zakat after Rasul
Sallallahu alaihi wa sallam passed away, and said,
no, Umrah alaihi wa sallam, who seemed to
be of the opinion
that, you know, it's difficult. How can you
say that we fight a people who say
la ilaha illallah? And he was chastised and
upgraded by Sayyid Abu Bakr Siddiq
Islam? Meaning, he not only did not give
him,
a a daleel at that point, rather, he
shut him up
purely based on his authority, on the fact
that both of them knew that he had
a higher rank in Deen. From who? From
the from the statement of the Rasul Sallallahu
Alaihi Wasallam.
And this is the maqam of the people
of knowledge over the people who don't have
knowledge.
And when I say that it's not a
disparagement of the the the laity, the people
who aren't professional ulama.
In the same way, that that wasn't a
disparagement of Sayid Omar Radiallahu Hanhu, but rather
a reminder for him to know his place.
And to his credit, people say, oh, look
so outspoken. Reminds me of Sayidna Omar, Sayidna
Omar, what did he say at that point?
Didn't you know the prophet said about me
if there's a Nabi who's gonna come after
him, it would have been,
me?
No.
Rather, he
took his place and that was it. That
was that
Anarchy. Anybody who refuses
to accept any sort of hierarchy
in matters of knowledge, what will it result
in? It will result in anarchy. And the
sad thing is what?
Is that we have a number of people
who have small pieces of knowledge themselves, or
they may have positions in institutions, or they
may have positions,
in terms of their their,
popularity amongst people.
And the people that thought this person knows
everything,
very few people know everything, if anybody at
all.
And what ends up happening? They say, oh,
look. So and so scholars have, endorsed
such and such jahil who's spouting his, mouth
off.
No. Actually, this is a sign of the
bankruptcy of all of the above. Why? Because
if you actually had the knowledge, you would
say it yourself rather than resorting to put
a person up who themselves has not bothered
to,
study even a basic modicum of fiqh or
aqidah or,
of the Arabic language or of the Quran
or of the hadith at all in the
first place. But those people don't, so they
put forward someone else's mouthpiece for for their
political goals. And sadly, Masha'Allah, we have very
idealistic,
conceptions of how, you know, Muslims would rule
and how the ulama would be, and whatever.
The entire history of Islam is filled with,
scholars using their, scholarship to manipulate,
people for political ends and politicians,
using the ilm of ulama, in order to
manipulate for for, political ends as well.
These are things that happen.
But, the fact is that whenever the jahil
is the mouthpiece,
you know, it's like the the the police
when they do a drug bust. They don't
wanna get the guy on the street. They
wanna get the pick kingpin who is the
big supplier who's bringing in the cocaine by
the tons into the country rather than the
poor guy who's, like, hustling on the,
you know, on some, like, bad part of
town on the street, on the street corner.
Because when you take one of them out,
another one will come in, fill his place.
Terms of your
scholarship and unknown in terms of your service
to Dean. Other than sitting behind a keyboard
or bad mouthing people.
Which there are many, by the way. There
are troll farms,
of people who have anonymous,
accounts on Twitter and Facebook and Instagram. All
of these things. And all they're doing is
talking crap and sewing garbage and sewing,
animosity between Muslims. And we take all of
it seriously.
That whoever thinks that all and sundry has
a right to an opinion,
that's not the case even here in the
United States, even where there is a first
amendment. And it's also,
you know, that acceptance of that that idea
is an acceptance that there will never be
any sort of,
United Muslim Ummah whatsoever.
It's just that people haven't thought of it
that way. They don't think things through deeply.
It's like someone heard a story
that in such and such hospital, you know,
there's a particular life saving surgery that a
particular surgeon would, perform
for 30 years straight.
And, the janitor would be cleaning the OR
while that surgery was being performed. And for
the whole 30 years, he watched that surgery
being performed. And one day, the the the
the the surgeon couldn't make it, and there
was a a patient who was gonna die.
And the janitor says, you know what? I've
seen this surgery more times than you can
count. I can I can sit and I
can, do the surgery and save the person's
life? You may as well give me a
shot because there's no other choice. And so
they give him a shot and he saves
that person's life.
Very inspiring. And things like this actually have
happened, in in in real life. What does
that mean? Does that mean that you give
every,
janitor and every OR the knife and say,
do every surgery?
No. That's completely
ridiculous. Rather, these things are the exceptions to
the rule. Even when you have a person
of ilm that gets corrected by a a
a a layperson,
those things are the exceptions to the rule.
And they definitely,
don't mean that, somehow, you know, that those
janitors or those, people who are there, they're
talented at at cleaning the OR, that that
they know anything about what's going on in
the surgery. And if you believe that, I'm
wrong, then please, by all means, go ahead
and have your loved ones, your children, your
parents, and yourselves,
operated on, by the janitor instead of wasting
your time and energy going to the hospital.
At that point,
nothing is
right in, the heads of people if you
tell somebody it's daylight and they say, well,
what's your proof?
And so
this brings us back to, a more important
and a more general issue, which is there's
frustration. The frustration
is palpable,
in the Ummah. And really, the Ummah is,
being treated badly all over the world. It's
being beaten up for certain things,
that are,
unreasonable.
And we see, whether it's in China, millions
of our Uyghur brothers and sisters, and Muslim
brothers and sisters being put into concentration camps.
Whether it be the entire, nation of Kashmir,
which is under military occupation.
Whether it be the entire nation of the
Palestinians under occupation.
Whether it be witnessing seeing Yemen and Iraq
and Sham,
being destroyed right before our eyes, the collapse
of,
any sort of order in Lebanon,
the, failed state,
the failed states, the litany of failed states
that have the word stan at the end
of them.
Whether it be the desolation and destruction economically
and politically of Somalia.
Whether it be I mean, the the and
the list goes on and on. We feel
bad whether it be
our basic morals being eroded in in in
front of our eyes, whether it be the
family structure being ripped apart in front of
our eyes and that, you know, that that
that shearing force that's ripping the families, whether
it be us seeing those forces in our
own homes.
What do we what do we do? What
do we do about it? The answer is
something that is,
you know, reported that was said by Ma'am
Malik that the last part of this ummah
is not gonna be rectified by anything except
for that which rectified. The first part of
this ummah,
And the first part of this Ummah is
rectified what? If you look at the tarteeba
of how the Quran was revealed,
first, Allata'ala taught the people about the aqaid.
And afterward came the sharia, that you have
to learn both of them. So I'm not
implying that you do one and then the
other. But those are the things. First, your
aqaid, your sharaya, your purification.
That that's then you, you know, that you
you stand and you purify your arraignments.
That you purify yourself and that you make
yourself a better person, that you connect yourself
in groups of people, that you connect yourselves
in groups of thikr, that you connect yourselves
in.
If you really are that passionate about defending
Islam, but you don't have the time
to learn Sarf. You don't have the time
to learn Nahu. You don't have the time
to learn Fiq. You don't have the time
to
spend serving the deen, serving, the Masjid.
Not meaning, like, one volunteer day,
but sweeping the floors, doing security. You know,
in mashallah, we have many men talk about
a crisis of masculinity.
Go do security in the masjid. Go stand
watch.
It's a sunnah to stand watch in in
the masjid. The Rasulullah
alaihi wa sallam mentioned that the eye that
that that
the the hellfire will not touch the eye
that,
stood watch,
over,
over the night.
Go stand watch in front of the Masjid
instead of hiring outside, outside security.
Do these things, assemble yourselves,
and you will practically start to
participate in the life of the Ummah.
Otherwise, shooting off,
you know, a retweet here and a retweet
there, you can say, Hamza, you're guilty of
it more than anybody else. Okay. Halas, fine.
I'm guilty.
Do you wanna be like that? I don't
wanna be like that.
When I feel those moments, I feel like
I'm that. I don't like myself either. And
so what do what do I do? I
call 1 of the mashaikh. I go visit
1 of the mashaikh. I myself still participate
in Darce. I still go to Darce.
You can ask my teachers how good of
a student I am. I still go to
Darce every week. And and at least 2
hours, in a week, I sit in Darce,
if not 3, 4, actually, now that I
think about it. I'm not talking about teaching.
I'm talking about myself learning. This is on
top of the the the teaching. But nobody
wants to sit in any of those things.
People will people will make claims about authors
they've never read. They'll claim make claims about
books that they've never read. They'll claim sub
they make claims about subjects. Not only do
they not have Ejazah Ejazah in,
but they they really have never even read
a book of that subject. And they get
away with it because all of us are
so illiterate despite our match master's degrees and
bachelor's degrees and PhDs and, you know, law
degrees and medical degree. We're all illiterate in
the in the,
in the tradition. And despite even yes. I'll
say it even our Darshnezami degrees and our
Madrasa,
degrees.
Why? Because we looked for the degree and
we didn't have the love of the knowledge,
so we, took the degree and, sat as
if we were
a a a a judge or a nabi
amongst us.
And we stopped learning from books, and we
stopped reading, and we stopped attending darsen. We
stopped attending the circles of the ulema and
stopped learning those things that we're weak in
in order to show ourselves up.
The frustration has to be put into useful
outlets,
You know? And I'm not telling you just
sit and pray and sit and make Ibadah
and sit and sweep the masjid.
But what I'm saying is you start with
those things and then you connect with other
people doing those things.
And as that process, you go through it
more and more, that's how you build
grassroots
change.
Change will happen when you get actual bodies
and actual people meeting each other, talking to
each other, getting on the same page, improving
themselves spiritually, and improving their learning and their
intellectual
capability and capacity,
improving their skill in whatever,
department of Dean that they,
choose to serve.
That's what's going to help ultimately. It doesn't
matter. There are, you know, people say, oh,
look, you know,
you mouth off whatever you want to just
because you have 10,000 followers on Twitter. I'm
telling you it means absolutely nothing.
I'm telling you it means absolutely nothing. Nobody
cares. Nobody reads.
If I make a joke about,
you know, something silly or if I post
a picture of a cat, it will get
more traction than if I say something serious.
This is a reality.
This is a reality. We keep these things
because why throw them away? Maybe we'll throw
them away one day anyway. But the change
doesn't happen in those things. The change happens
when you actually do the work, when the
feet hit the ground, and when you go
through and live practical life.
We have we've had so many experiences whether
it be through our service of the Halal
advocates,
in bringing in bringing, halal food to the
Muslims,
in North America,
whether it be, our, you know, our service
in in,
imam, as being imam, which has been a
complete roller coaster ride. Whether it's been our
service,
in terms of answering questions or counseling students
or people who just got out of prison
or people who are new to Islam or
people who are in the most painful,
stages of their life. When people are happy,
nobody nobody knows me. Illaam, Insha'Allah.
But when people go through pain, then even,
masha'Allah, I have I have non Muslims. I
have non Muslims Serbs and Croats come and
ask, you know, and people non Muslims of
different religions and different nationalities.
People you would never think would go to
any man for help. They come and they
cry at my doorstep and I have to
console them that you'll still you'll be okay
just because your girlfriend dumped you. You know,
we all believe in Allah still and, you
know, like, you know, get a grip on
yourself to give somebody to lift a person
up and to give them the good word,
at the same time.
You learn by going through those types of
things. This is not gonna be benefited
by by by these types of, wars where
you misconstrue. You get upset that, you know,
somehow or another, like, it seems that the
universe of 57 genders is imploding on your
head. So somehow throwing Imam Zaid under the
bus or or whatever. It's not gonna it's
not gonna help. I said this statement that
I said in simple text, Masha'Allah, and I
have, people now saying, oh, you must be
gay yourself.
Ask my children, you know, ask my, ask
my, you know,
those who have married me. Ask,
you know, ask ask whoever you wanna ask.
And look,
the people who speak the haqq, always there
will be somebody who will, go against them.
You don't even have to be a particularly
saintly person. This could be your one good
deed you did in your life. Everything else
is nonsense. But the one time you speak
the truth, people are gonna go after you.
In fact, it's one of the hidden blessings
of speaking the truth. Is that when people
go after you for speaking the truth, Allah
Subhanahu Wa Ta'ala has made a donkey to
carry your bad deeds
and to gift you, whatever good deeds that
they may have had in this world and
in the hereafter.
When you speak the truth and people go
after you, you share in one of the
ahawal of the prophet sallallahu alaihi wa sallam,
albeit in such such a minor way because
the truth that you speak is nothing compared
to the profundity of the truth that he
spoke, sallallahu alaihi wa sallam. And your innocence
and my innocence is
not innocence at all when compared to the
innocence of the Nabi'arabi,
the one who was the the,
raised as the orphan of Banu Hashim, And
Allah Ta'ala gave him the Maqam that he
didn't give to anyone from the, Ka'inaat, from
the Alamin,
from his creation.
Speaking Haqq will always earn you enemies. You
should learn to be okay with that. You
should learn to be okay with that.
I myself,
one of the badges of honor I wear.
I'm not a good person. My knowledge is
weak.
And anything you hear from me, feel free
not to believe it and to investigate from
the actual ulema afterward and see is it
worth taking from or not.
But alhamdulillah, masha'Allah, the Fadhu of Allah Ta'ala
on me. You can go and search YouTube
right now. Anybody who has enmity for the
deen of Allah Ta'ala in the way of
the sunnah, those people you'll see them come
after me. The Qadianis have made several videos
against me, Mashal, the claimants of false prophethood,
of Mirza Ghulam, Ahmed of Qadian.
One of the videos in which comically they
splice
they do, like, audio splicing in order to
make me say things or seem like I'm
saying things that I never even said.
Who went after me? This clown from Birmingham
who, denies,
so many of the talabit of of Din,
So many of the basic akhaid of Din
and makshashariyah
of Islam. MashaAllah. It's like the man is
infatuated with me. I think he's up to
3 videos that he's made against me. Who
makes these videos and goes after me? Masha'Allah.
Who who does that?
There was a a man who,
made jazam that Allah ta'ala has
a body that sits in a chair in
the sky.
And he,
made a video in my masjid while I
was imam in that masjid.
For saying what? For saying what? That Allah
Subhanahu Wa Ta'ala is exalted above having direction.
And for those of you who because I
actually think that even some of the individuals
who listen to this video may be muftoon
with this aapidah.
The proofs are are many,
are many, but,
you know, a simple, thing that you can,
you know, chew on for for now is
that even Imam Taha'i,
Rahim,
he mentions about Allah,
that Allah
is,
and I just it'll just take me a
second to,
find it.
It says that,
And, when I find the the actual text,
inshallah, just to make sure that I didn't,
misquote,
it'll be here. But he says that Allah
is
exalted,
above, having any limits or having any extremities,
or being held up or propped up by
any pillars,
or supports or by having any limbs or
requiring any instruments in order to
prosecute his,
his command. And he is not contained within
the 6 directions, meaning up, down,
left, right,
back, front, that he is not,
he's not
contained within
the six directions, like created things, like all
of created things
have been,
have been contained.
And, this man, because he was so upset
about that, he got up and hacked me
down, for for,
negating,
the idea that Allah
resembles any of his creation. Again, a man
who,
never bothered to learn Arabic or never bothered
to learn any of these things,
But, he was disturbed,
for whatever reason. The point is is, masha'Allah,
this is a an honor for me,
that people have,
gone after me, like this. And you can
go search all of these videos up on
YouTube. And the amount of slander people have
said,
on, social media as well,
it's myself sufficient.
And, I bet the amount of things people
have said behind closed doors are even greater
than that because I'm not a, you know,
I'm not a fashion model, nor am I
an Arab, nor am I a person from
a great scholarly family,
nor am I, someone who loses weight and
feels great,
nor am I any of those things that
people,
love or respect.
Rather, I just put forward those things that
those few things that we understood from the
many things that were told to us by,
by our teachers.
And, you know, that's that's
that's basically all we have to offer. And
so if you wanna do that, yeah, right
here.
That, you know, if you if you do
that, then people will come after you. And
you should just be okay with it. Don't
worry about it. I don't care. There are
many people who listen to this
video and,
they'll find,
you know, they'll find my mistakes and they'll
tell me and I'll honor them, for pointing
the mistakes out. Because I know the weakness
of my I'll admit the weakness of my
state. But there are some people who will
find the things that are actually right with
the video
and they'll go after me for those things
as well. And a thousand explanations won't placate
them. I'm okay with that, alhamdulillah,
I saw a dream,
in which,
I was visiting my parents
and, 2 men, came
and started firing guns at me. And I
hid behind a tree, and then I thought,
you know, I have Yassin. Why should I
be afraid of these people? And,
I
went toward both of them and disarmed them.
And when I woke up, I asked one
of our elders, one of our mashaikh, what
the interpretation of the dream is. And he
said that somebody is going to go after
your your elder, your honor, and,
cast aspersions on your deen.
And, just read
I will protect you from whatever nonsense they
throw at you. These types of dreams, I
have them again and again. These
types of,
these types of tribulations, I have them again
and again. It's nothing to be afraid of.
It's nothing for you to be afraid of
either.
Take the word of and say the
will protect you
and the will protect you. If there's anything
wrong in what I said, may show me
he die and show me a better way,
and show those who are listening a better
way. And if there's something right, may Allah
Ta'ala put barakah in it, make it a
kafarah for our sins, and make it a
reason that he decrees, Islah and rectification
for what's broken from our hall. And Allah
knows how broken my hall is,
that Allah make it a reason for its
rectification
and betterment, and the betterment and rectification of
the of the Ummah of Sayyidina Muhammad sallallahu
alaihi wa sallam. As an Ummah, we have
big problems to deal with. We cannot afford,
this foolery.
We have big problems to deal with. And
may Allah subhanahu wa ta'ala raise from amongst
this ummah a group of people who are
serious about dealing with those problems and working
together, for those problems. And may he protect
us from the,
the the laughing of the jackals and the
hyenas,
who, say that, my father was Sultan even
though even though, they have no claim for
any sort of authority.
And they are the that were mentioned in
the hadith at the beginning of this talk.
Allah protect us all.