Hamzah Wald Maqbul – The Islamic Belief Regarding Contagion Shaykh 41220
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All praises to Allah subhanahu wa ta'ala who
benefits the believer in all
conditions.
The Rasul Sallallahu Alaihi Wasallam said in a
hadith, which is well known
and isn't being repeated in order to teach
you something you don't know. But because
reminder benefits the believer
that
the affair of the believer is wondrous because
all of it is good. If Allah subhanahu
wa ta'ala should try him with
blessing,
he is grateful
and there's good in it for him. And
if Allah has to try the believer with
difficulty,
he is patient, and there's good in it
for him.
And so
we,
in particular,
when dealing with
how as Muslims we are supposed to look
at plague and epidemic,
how we're supposed to look at,
contagion.
Wanted me to address a very particular point,
with regards to our Aphi. The brother Khidr
in his introduction had
mentioned that,
I have
spent much of my time
teaching
the Aqidah of Islam
using the the text of the,
but by no means being limited to it,
as a way of helping Muslims
make sense of the world around them in
a way that is both
compatible with
the
revelation that came down on the pure heart
of the messenger of Allah Sallallahu Alaihi Wasallam.
And then on the other hand,
that allows us to integrate the other
forms of useful
knowledge that we have gathered as individuals and
as a human civilization
throughout time and throughout
various
empirical
observations
and
gatherings of those observations and drawing of conclusion
from them,
as well as
various rational
matters of progress we as human beings have
made.
And so,
one of the
or one of the the the tests that
Allah,
seems to have put this through
with regards to this particular plague is what?
Is that
the Hadith of the Messenger of Allah Sallallahu
Alaihi Wasallam,
he mentions that there's,
no contagion
and there is no ill omen
in in a particular hadith.
He
mentions this thing in a bed when asks
that
the camels,
we noticed that when the sick camel goes
into the herd of
healthy camels and camels that are well,
that then all of them becomes becomes sick
as well. And the messenger of Allah sallallahu
alaihi wasallam asked
well, who made the first camel sick in
the first place then?
And so,
you know, there have been classically
a group of
Muslims who, in their interpretations of the law,
in their interpretations of creed, in their interpretations
of all things, have stuck to
as close to a
literal understanding
of the surface
meanings of the sacred texts of Islam as
they could have.
And some people have been even more literal
than that. Through their literalism, having crossed a
certain rational line
into
a type of
incoherence
that, most people as human beings would find
distasteful or at the very least,
would it wouldn't appeal to them.
And so
that's that's a tradition in Islam and generally
the have tolerated it. And the toleration of
that that tradition,
it actually goes back all the way to
the messenger of Allah sallallahu alaihi wasallam.
There's a interesting story mentioned in the Muwatha
of Imam Malik and and a number of
other hadith collections
in which Saidna Umar and Saidna
Ammar bin Yasir
both very distinguished and very
upright and noble companions of the messenger of
Allah, people who give great sacrifice for the
sake of Allah and certainly not not either
of them. Neither of them are people that
a person who has
love of Allah and his
would bear a grudge against.
And,
he, you
know,
gave that family the the promise of paradise
and told them to be patient. Their appointment
is going to be in Jannah.
And Sayedna Umar alaihi wa'amu, there's no need
to mention too much about him because he's
already well known.
Suffice to say that the messenger of Allah
said about him, if there were to be
a Nabi after me, it would have been
Umar.
And so the 2 of them, they go
out on a,
an expedition.
And
they both,
one morning wake up and find themselves in
the same trouble,
which is what
as a normal human, you know, as a
normal human bodily function,
they,
both have nocturnal emissions
during the nighttime, and therefore, they're in the
middle of the desert with no water.
And, they both have to make.
They both have to make. They're both in
Janaba and major
ritual impurity, and they are now,
needing to make,
and there's no water. And this is early
enough in Islam that neither of them know
what to do.
And so,
they ask one another, what is your, you
know, what's your plan?
And, Sayna'ammar
he says, I'm going to go far into
the desert. I'm going to strip off my
clothes, and I'm going to rub my body
in the sand
as if to make,
as if to make
as if to make a rational analogy between
wodu and ruso and tayamon.
And, what is referred to in the in
this particular hadith Tamaruq.
And what does Tamaruq mean?
If a person is,
is educated in Arabic morphology,
they will know that the root of tamaru
is none other than the word.
And if a person is educated in Persianate
languages,
they will know that the word Morag means
bird.
And,
so what happens that birds do? They still
roll around in the sand, and they'll bathe
in the in the sand,
from time to time.
The earth has a cleaning property in it.
That's something that, people recognize. This is part
of the reason why it makes sense to
make the absence of water. And this is
one of the reasons that
in the absence of soap, one wets their
hands and they rub their hands in the
clean earth, and it actually cleans their hands
relatively well. I would venture to say even
better than, many commercial soaps do.
And so he says, he says, I'm gonna
go out into the desert, and he he
makes tamaroh and say, the who says, no.
We're not gonna do that.
We're the same Tayamun which lifts the,
hadith, the minor ritual impurity will lift the
Janaba, the major ritual impurity.
And, he understood that the qias, the analogy
between Tayamun and between,
sorry, between
doesn't carry over to the analogy between and
between.
And so the 2 so Usaydna Umar
made normal tayamun. The 2 of them went
back to Madinah Munawala later on and mentioned
this matter to,
mentioned this matter to the Rasool
and the Messenger of Allah
he he expressed his
he expressed his happiness,
he expressed his,
approval,
and he praised Ammar Binyasa for his taqwa
for his fear of
Allah, and then he praised Sayna Umar
for having been right.
Meaning what? That that Sayna Umar was right,
Sayna Umar bin Yasser, he did something excessive,
out of his fear of Allah Subhanahu Wa
Ta'ala, which is praiseworthy.
But legally speaking, Said, Omar radiAllahu anhu was
correct.
And this is something that Sayidna Umar will
forget about later on, and Amr Binyasa will
will remind him that this happened
many years later after the messenger
passes away.
So the point is is this,
is that, you know, sometimes there are,
there are people who in their zeal to
follow the shara'a of Allah
will
extract
certain meanings from text
that may be a bit excessive,
and they may not actually be there.
And this type of, you know, this type
of
duality between those people who understand
the the the way that the the not
just the the sacred law works, but the
usul, the principles on which
Islam is underpinned. All of Islam is undergirded
by Aqidah. Aqidah has its own usul,
and then, thereafter,
from Aqidah, the usul of the different sciences
come out the usu of hadith, usu of
tafsir,
etcetera,
the usu of the tarifa, all of these
things then
they they flow from the the the the
the most basic,
principled foundation of the deen, which is Aqidah.
And, you know, there is, you know, in
the absence of a sophisticated
understanding and absence of a deeper understanding
of the mechanics of,
how certain things work, which admittedly,
you know, is absent a lot of the
times. A person can fall back and be
safe with what? With the text of the
and with the text of the Quran. In
terms of an
understanding, they're safe as in they can always
tell Allah to Allah, this is what the
prophet
said, this is what we did Word for
word, we did not deviate
left or right from it. In in general,
many people,
especially those people who
their disposition is bent toward piety,
in a way that is,
that overwhelms their their their,
knowledge
and their understanding. This is their tendency. This
is what they that what they do. It's
not necessarily because of any deficiency.
Everybody's heart is different and everyone has experience
is different. And some people merely the Jalal
of Allah Ta'ala
overwhelms them, to the point where they don't
want to deviate from the the wording of
a hadith,
even,
in a way that's that's very normal, in
a way that's very regular for human beings.
Although, not everybody who has that, and that's
exactly the reason they do it. But there
are some people who do it for,
reasons of their their own piety.
The point is what is that the messenger
of Allah Sallallahu Alaihi Wasallam didn't chastise Sayna
Ammar
and he didn't say he was a bad
person and he didn't, speak ill of him.
However, he did
he did,
validate and verify the methodology of Sibnahamr alayallahu
anhu. And this is not the only time
something like this happens in particular with Sibnahamr
alayallahu anhu where he will understand
the meaning of
a part of the sharia
at a deeper level than just
enacting the the the surface meanings of words
lower than the than than just the the
the the the very superficial level of the,
of the apparent meanings
that are there with the words. So coming
back to this issue about
there
were, in the history of the Ummah, a
group of people who took this to believe,
and many of them are distinguished scholars, they're
distinguished alumna as well. They took this,
to mean literally that mechanism contagion doesn't exist
in the world. And, the prophet said
it and, we we believe it. And it
is admirable that somebody would place that much
trust in the messenger of Allah Sallallahu Alaihi
Wasallam.
Although the method
of the with regards to matters like this
are is what?
Is that there are certain things that are,
mukhalif
There are certain things that are rationally they're
not really possible or they don't really make
a whole lot of
not even to say see it's it's
when we say something is muhallifillaaqal,
we don't say that it's not that it
doesn't make a lot of sense.
Because if someone were to tell you,
that,
you know, there's an animal named Burak which
can stride, you know, a person between the
heavens in,
you know, a time that's faster than the
speed of light. Someone might say, well, that's
that that doesn't make a lot of sense.
Yeah. It's very difficult to understand. It's difficult
for a person to understand, but it's not
rationally impossible.
It may be highly unlikely. It may be
far fetched, but it's not rationally impossible. Where
someone says 1 equals 3, that's rationally impossible.
There is no progress
in,
science. There is no progress in technology that
will ever make that possible. That's just not
how the the world works.
And,
you know,
we we have
a a a principle that the Mu'takkalimun
referred to.
If you wish to, you can go to
my,
official,
Facebook public Facebook page.
And I guess I reposted it on my
private one if you're friends with me on
that. If you're not, don't feel bad.
And if you're not on Facebook, you're a
wonderful person.
Don't open a Facebook page for this. You
can just email me, and I'll email you
the excerpt.
But, the
the excerpt is basically from a longer text
that we read with Sheikh Amina text in
Maturi dikalam,
in which the, in which the
Abu Ma'i and Nesafi,
he mentions in tabsuratul his tabsuratul adillah that
if ever you see a text from the
Quran or a text from
the sunnah that is
of the
of the,
of the
veracity in terms of proof
of the level of aqida,
meaning it's a mutawat or hadith or it's
from the Quran.
And it seems to say something,
It seems to say something which is
It seems to say something that's rationally impossible.
Like, you know, some sort of one plus
one equals 3 or one equals 3 type
of proposition.
In that case,
you will repudiate your under you will not
repudiate the the words of that verse or
the words of that hadith, but you'll repudiate
your own understanding. Say that I must not
have understood this correctly. This must mean something
different than what I think it means.
And
this is a really simple it's a really
simple principle.
Again, it has to do with those things
that are,
rationally not not possible.
It doesn't have to do with things that
are far fetched. It's possible something is faster
than the speed of light. There's no no
reason that that that, you know, there shouldn't
be something that's faster than the speed of
light that will, like, shatter,
the rules of of rationality.
In fact, the whole way science works is
if we observe it, we believe that it
exists. If we don't observe it, then we
don't believe it, we don't believe that it
exists.
And we've actually seen, you know, I guess,
albeit on a very microscopic
level things like burial barrier tunneling, etcetera, that
that do show things that seem to jump
from point to point faster than the speed
of light. But it's very improbable for things.
Like in general, it doesn't happen in the
in the physical world.
So we're not talking about things that are
highly improbable. We're talking about things that are
just like straight up,
you know, irrational,
or or straight up impossible that are empirically
observed to, like, just never happen.
In that case, there is some leeway for
interpretation.
Now lest a person say, well, that's a
really weak sauce way of looking at the
Quran, where is the imam then, etcetera, etcetera.
Look, a a few things. One is that
the Quran in in in particular, in general,
revelation in general. The prophet
Indeed, I was given the
Quran.
And something like it with it, Meaning what
the sunnah,
the sunnah of the prophet
is wahi just like thee.
Quran is wahi except for one is
preserved in
meaning and in recitation, which is the Quran
and the other is preserved in meaning but
not in recitation, which is the sunnah of
the messenger of Allah
And
so from the meanings of Wahi,
the point of Wahi is not to teach
you what rationality is and isn't. You should
know that already from before. In fact, philosophically
speaking, the whole point of,
logic is what? Is that it is a
common currency that all people,
regardless of their culture, regardless of their background,
regardless of their preferences, some people like mango
ice cream and other people like, you know,
chocolate chip, Regardless of their religion, regardless whether
they use iPhone or Android, regardless of their
color, black, white, purple,
pink with, blue polka dots. It doesn't matter.
Regardless, all these different things that that
that,
separate people.
We need a language in which we can
discuss things that we need to discuss
that will be common by which we can
prove to one another what we want to
prove.
And that is the whole point of of
rationality and logic being developed amongst human peoples.
Aristotle,
was
the one whose documentation and attestation of
that common language becomes
popular thereafter in the ancient world. But he's
far from the only one who,
who who who knew about it or taught
it or understood it, or valued it. Everybody
uses logic and everybody uses rationality at some
point or another, whether they are a master
of Aristotelian logic or not, or whether they
never heard of Aristotle,
before.
And if you haven't, you know, you'll be
just fine.
But the point is is this is that
the whole the the whole idea with logic
is that it's supposed to be a common
a common language between people
already
already.
And in fact, if you don't use rationality,
you don't use logic,
the Quran itself, you can't understand it because
the Quran itself explains that it is Quran
and Arabic
It is a Arabic Quran so that you
can be a people of rationality.
Are you not people who will use your
rational faculty?
Has a number of rational examples that involve
the reader using logic in order to understand
them,
while giving pause,
in the mind of the reader,
to the appeal to the sovereign authority of
the Lord.
Have you not seen the insan that we
created him, a human being that we created
him from a pot of blood? And then
afterward,
he turns out, to us to be an
open enemy.
And he, he propounds forth,
examples and parables to us and making his
argument against us. And he forgets his own
creation.
And he then asked the question, who is
going to bring back these bones when they're
dust?
Allah says what? He says,
He says he didn't say, tell the man
I'm Allah, you better listen to what I'm
saying otherwise you're going to *. That's that's
he could say that, and it's actually true.
But he doesn't. In this in his Hikma,
he says, well, he says, tell them, the
one who will bring the dead back to
life is who?
Is the one who gave it life in
the first place. What is this? It's a
rational argument. It's an analogy. This thing happened.
You're saying it's impossible. I'm saying, look, it
actually happened before. So what's the problem with
it happening happening again?
So the point is is this that the
understanding the Quran requires a modicum of,
understanding of rationality anyway.
And so the idea that the Quran is
going to dictate logic or dictate rationality to
us is ludicrous. Why? Because the Quran,
first of all, came
came to teach the insan the thing that
he didn't know from before.
And on top of that, it actually seems
like the Quran cannot be understood except for
in in a beautiful way and in a
complete way and then the best way possible
except for by a person who already has
their,
rational faculty intact.
So this methodology,
that, Abu Ma'in,
describes, and he's far from the only one
who describes
it, that if you see something in the
Quran that that seems to be patently irrational,
that's not you can't reconcile it with your
rational faculty,
then you will say I have understood this
ayah wrong and you will look for an
interpretation that both fits the words of the
ayah as well as,
is reconcilable
with,
rationality.
This is not some sort of bida
Jahmi conspiracy,
that the Mutakallimoun
came up with,
even,
if,
you know,
Mohammed,
you know,
Wahab albani bin Baz, Mohammed Jenkins from Philly
tells you it is.
And it's very interesting. I actually had a
number of people, including some people who are
relatively learned come to me, and say, you
know, Sheikh, you know, the, I'm, you know,
it's you you quoted this thing from,
you quoted this thing from,
the books of Kalam, but you know the
scholars of Kalam deviated and they put Greek
philosophy in the Islam and blah blah blah,
the other thing, the other thing. Look, this
rational precept is something that is so simple.
It's something that happens anyway all the time
in the Sharia of Islam anyway. It's not
something that is that is,
specific with
Aqidah or the Aqidah of contagion.
Why? What is an example of it happening
all of the time in the Sharia? Anyone
who's a student of Sharia, especially
our our Lama who go through the Dora
Hadith. And I recognize some of us may
not be. So if this is not really
making sense or registering with some of you,
it goes over your head a little bit.
That's fine. Maybe you can ask your local
scholars later on or maybe you can go,
you know, have yourself some coffee. It's the
the drink of the Muslims.
Drink it. Drink it black with no sugar
so that you don't get diabetes.
The idea is what?
There are many,
masaiil in the Sharia
that, a person will be like, I'm gonna
follow Hadith. Great. Okay. You go ahead and
follow Hadith.
And one side of Hadith seems to say
one thing, say that Aisha says
if you see ever hear anybody say saying
that the messenger of Allah sallallahu alaihi wa
sallam
urinated while standing, never believe him.
Okay. I won't.
Our mother says says it, Alir Rasulayhi.
And then there's a hadith in which the
prophet
That the messenger of Allah sallallahu alaihi wa
sallam passed by the garbage heap of a
particular tribe and he answered the call of
nature while standing.
Okay. Now, we have a rational conundrum because
there's no way you can act on both
hadiths or consider both hadiths to be, the
sunnah and, still retain your rational faculty because
the 2 of them are mutanahideen. They're 2
mutually exclusive things. Either you say that he
never urinated while standing never
answered the call of nature while standing or
you have to say that he did.
And so what is the methodology of the,
of the in,
in in this situation?
Well, the different madhhabs have different ways of
dealing with these different things. But the point
is is that the methodology of the
is never to say that I believe in
this ayah and I don't believe in this
ayah. I believe in this hadith which is
properly transmitted
and I don't believe in this hadith which
is properly transmitted. That was never our methodology.
That is the methodology
of the people who abandoned the deen before
us and Allah
chastises them in the Quran.
So what is that? Do you believe in
Allah chastises the the Israeel?
That look, you're not supposed to kill each
other anyway, you're 1, you're 1 family, you're
not supposed to fight and kill with each,
kill each other, fight with each other and
kill each other anyway.
But what do you do? You fight with
each other wars and then afterward when the
enemy captures,
you collaborate with the kufar, with the idolaters
against your own brothers and when that enemy
captures your brothers, then your rabbis come and
tell the people, hey,
give us sadaqa because it's a religious commandment
for us to, ransom,
the people of Banu Israeel when they're,
when they were captives. Allah tells us, what
is what kind of logic is this? Do
you believe in some of the,
revelation and disbelieve in some of the revelation?
Because if that's the case, the the recompense
for, everybody
who does, such a thing,
is is nothing except for they should be
humiliated in this world and on the day
of judgement, they'll be returned to even more
severe torment and Allah Ta'ala is not heedless
of that which they do.
And so what is the methodology
of the Ahlus Sunnahul Jama'a in light of
this fact?
The methodology of in light of this fact
is if you have one ayah that seems
to disagree with another ayah or if you
have one,
hadith which seems to disagree with another, what
do we do? We will interpret. We don't
say that we don't accept this ayah or
we don't accept this hadith. As long as
the hadith is narrated with a
a sound chain, a chain which is appropriate
for the level of Ihtijaj of proof that
it's being used for whether it's
a very high level and then legal issues
is a level which is high but lower
than that, and then is lower than that.
This is what is that if it fits
the level of,
the the the level of Iftijaj, the level
of proof that it's, being used for, We
will say this is a hadith of the
messenger of Allah
We accept it. We believe it. We revere
it. And we say that this is the
haqq and there's truth in it.
However,
maybe we just didn't understand,
we just didn't understand what it's saying properly.
And so they will look for other possible
meanings of that hadith,
which are reconcilable
with one another. This is one of the
common this is one of the common
facets of the methodology of
regardless of what your is.
This is what makes you a Sunni even
if you're a person I don't follow madhhabs,
I'm Mujtahhid myself. I live in I live
in, Wahoo, Nebraska,
and I got my this book and my
this book and this book this book this
book. I read all of them. I'm smart,
and
I'm gonna, well, as long as, you know,
as long as a person follows certain precepts,
which includes this precept, we may say, well,
I'm not really interested in following your madhhab.
Imam Malik's madhhab seems,
seems a lot more palatable to me. But
we won't say that you're not a Sunni.
And this is one of the precepts that
make you a Sunni is that you, you
know, like the basic precepts, like considering the
companions,
all of them to be, adul upright narrators.
And then this is also a precept that
what? We don't discard a correctly,
narrated hadith. We don't discard,
any part of the Quran.
Just due to it not fitting our,
our picture of the way Islam should be.
Rather, if we find 1,
one piece of text to be irreconcilable
with another one, we will
change its interpretation,
to fit the words that are there in
a way that's possible for,
that that, you know, those words to mean
those things. This is one of the reasons
why student of knowledge is required to learn
so
much Sarf and Nahu, so much morphology and
syntactical
grammar and Balaha,
rhetoric and
learn the different uses of Arabic language. This
is why you look. Right? This is Arabic
dictionary right here. All of these volumes, this
is all this is all one dictionary.
Why? Because it shows how the words are
used in order to accommodate different possible,
usages. And at the end of the day,
that's not cooking the books and trying to,
you know, bend the deen backwards into,
into whatever,
into whatever form you wanted to fit. That's
not what it is. It's admitting that maybe
the Rasool salallahu alayhi wasalam used the word
in a context that's different than the first
one that came to your head and admitting
he knows best
and his rabbi knows even better than him,
and I don't know and I don't know.
And being able to admit I don't know
is what separates
the the the believer from Iblis
because both of them have knowledge and
but the ability of saying Allah knows and
I don't know, that's what separates the believer
from Iblis. So coming back to the issue
of La Adua,
the point is is this, there are some
people who,
who interpreted
La'Adwa
to be,
the negation of even the existence of contagion
that diseases don't propagate, they don't spread from,
contagion.
And this was traditionally
an interpretation which was tolerated by the ulama,
and from hermeneutical
standpoint, from a textual interpretation standpoint,
it is,
it is,
tolerable.
But the problem is what? For many of
us, if not all of us, is that
we're educated in biology, we're educated in,
chemistry, we're educated,
in in in a number of things. You
know, a number of fields that
allow us to understand
pretty much with, as much as empiricism will
grant a person and empirical knowledge is a
valid source of knowledge. The the Sharia,
accepts it as a valid valid source of
knowledge.
And the Quran accepts it as a valid
source of knowledge
and all human beings accept it as a
valid source of knowledge. According to that empirical
understanding much like
in the old days, if someone were to
interpret,
you know, some ayaat as meaning that the
earth is flat or some ayaat as meaning,
you know, that there's no, you know, that,
you know, these types of things. Now we
know better and we don't really take those
interpretations
seriously. If someone makes an interpretation like that,
we'll say that, look, you're wrong.
We won't call them a and we won't
expel them from the deen. Maybe they may
be a really good Muslim. Maybe they really
love Allah and his Rasool salallahu alaihi wa
sallam, and they're very punctual with their prayers
and they fear Allah in a way that
some of us, you know, know it all,
smarty pantsy,
Muslims don't. Maybe they'll have a higher Maqam
in Jannah,
but that doesn't mean that the earth is
flat.
It doesn't mean that they're right on these
particular issues. Allah Ta'ala will forgive
a fair amount of stupidity
before
taking iman away from a person.
A person's stupidity, in fact, by the definition
of
has to be willful,
that they have to know what they're saying
is wrong, for their stupidity to be to
start to harm their their iman. If they
just do it because of their simpleness or
their lack of understanding
or their zeal for, their zeal for the,
you know, the obedience of the prophet salallahu
alayhi was overwhelming their
overwhelming their,
their rationality or their faculty or outstripping
their intelligence because not everybody was gifted with
the same amount of intelligence. Just like, you
know, maybe I won't be able to do
as many pull ups as,
you know, as say, Hayaseeb
Saldat will.
All of that made everybody different. That's fine.
Some people, they're not really they're not the
sharpest tool in the shadow when it comes
to intelligence. All of that will hold them
to account account for that. All of that
being said, however, however,
don't let those people, even if they make
a huge amount of noise, a din and
cry, Don't let them overwhelm you and put
your iman into fitna that make you feel
like somehow, if you believe that there's contagion,
there is such a thing as contagion that
you're not,
that you're not a Muslim. This leads us
to where where what does it mean,
then afterward that,
Nabi salaw al salawam said la adua. Well,
that statement is then contextualized
with
the rest of the hadith where the messenger
of Allah Sallallahu Alaihi Wasallam, you know, he's
asked what about we see the camel that
has, like, manger or disease on its skin.
And when it mixes with the herd, the
rest of the camels then get that disease
again. And the messenger of Allah sallallahu alaihi
wa sallam said, well, who made the first
who made
the first, disease or who infected the first
camel if that's the case? Because the idea
is what? Is that
the ancient people of Khufr of disbelief,
they all used to they had a a
basically a rational problem.
Right? Not believing in a creator, not believing
a lot as a creator who is transcendent
above and outside of this universe, it causes
a problem. And that problem is this is
then who created the universe because all ancient
people understood this one basic,
this one basic thing which is that nothing
comes from nothing. Everything has come from something.
Every effect has to have a cause to
make it exist.
And so
we say, okay, Allah is the primal cause.
They say, well, who caused Allah? I say,
Allah is transcendent above the law of cause
and effect effects, but this world isn't. So
Allah Allah doesn't require a cause, but this
world definitely requires a cause,
in order to to exist.
And so the people say, well, there's no
Allah, now they're stuck. Now they're stuck believing
something patently patently irrational,
just like they are today, just like they
are nowadays when they make that that claim.
And so the ancient philosophers,
atheistic philosophers, their tact was to somehow believe
that the universe is cyclical in its nature.
That it it is, it just exists because
it exists as an axiom, as a postulate
for those of you who remember geometry,
or took it at one point but don't
remember what this means. You can go look
up the word postulate,
p u s t u l a t
e, I think, or axiom is axiom.
I think they just use axiom for, like,
algebra more commonly postulate for geometry. I'm not
a 100% sure, but they mean about the
same thing.
That just for granted take it for granted
that the universe always existed. Well, how is
the universe always existed? Well, maybe it just
goes through cycles, you know.
It's just cyclical like the like the the
the day and the night. It just it
just happens on its own.
And we know that's not the case now
because of the big bang or whatever, but,
you
know, that that was hardly common knowledge in,
in late antiquity Arabia.
So
what happens is that,
you'll see that they will always look for
look for
explanations that
show a universe which is self propelling, that
doesn't require the need for outside intervention.
And so,
you know, the the the idea is what
is that if every contagion comes from a
previous contagion,
and then every contagion comes from a previous
contagion, who's the one who made the first
contagion?
Everything has to have come from somewhere.
Nothing comes from nothing. Everything has to have
come from something within the world of causes
and effects. And, this is summarized by, Ibnu
Asher in the the debate,
And for the existence of Allah Subhanahu Wa
Ta'ala is irrefutable
and a decisive proof,
which is the necessity,
of every,
every
created thing, everything that's, meaning,
accidental. Not in the, like, I rear ended
someone and I have to call up Larry
h Parker, sense of accidental.
But,
accidental in the philosophical sense that it has
a discrete, beginning and end within time and
space.
That everything within time and space, every effect
requires a cause in order to, make it
happen.
Now,
you know,
this
argument
returns a person to to the existence of
Allah Subhanahu Wa Ta'ala and it negates the
mindset of a person
when they think of,
of of contagion as self propagating. Because the
idea the problem is the prophet came to
reform people's way of thinking.
It came to take their way of thinking
away from the dunya and toward Allah
don't think like shark eat shark, dog eat
dog,
people who are just chasing after the dunya.
Rather remember Allah Ta'ala and he'll give you
the dunya and he'll give you the akhirah
as well, And he'll let you live in
peace and harmony. He'll let you live a
better way in this world, and he'll let
you,
you know, have honor and dignity in the
hereafter rather than
spending
eternity in a in basically the cosmic equivalent
of a dumpster fire and a very painful
one,
at that. And so,
you
know, the idea is the same argument that
will take away a person from atheism and
materialism toward the belief in God is the
same argument that's being made here, which takes
a person because if you think of imagine
you think of this Waba, you think about
this plague and this epidemic as what? As
contagions.
What are you gonna do?
You're going to do stupid things like buy
out gloves, buy out sanitizer, buy out, toilet
paper. This will be the solution to your
problems in this plague.
If you remember that it comes from Allah,
what
will you do? You'll make Tawba. You'll make
a Stilfar.
The one who brought the plague in the
first place is the one who can change
it. You will,
you know, you
will, make connection with that one, and you
will push the plague forward. You know, you
push the the the process through because Allah
wants you attribute things to Allah, then you
realize everything that happens in the universe has
a reason for happening.
And oftentimes, we don't even know what that
reason is. But if you know that there's
a reason, you will seek that reason from
Allah Subhanahu Wa Ta'ala and once you will
somehow fulfill that reason quicker, there's no reason
to,
thereafter,
toil in in in that suffering. So it
helps you get through these, problems, faster and
better.
And even from a material point of view
because we still live in this dunya. It's
not like, oh, look, I live I believe
in Allah exempted from the world of world
of cause and effects. You still get hungry,
you still get sick, you still, could fall
to contagion, etcetera.
But now you're looking at it in a
different way. Now you're not looking at it
as dog eats dog. Now you're looking at
it in a way that takes the akhirah
into control. So instead of, like,
looking at, Shifa as a zero sum game
and pushing other people out of the way
and, like, saying let them all die. I'm
I have to survive, etcetera.
You will collaborate with one another in such
a way that will help us all get
through this,
help us all get through this,
difficulty in a better way. There are so
many myriad benefits. The prophet
was there to reform the actions of,
of of the creation and of of mankind
through
the correct process, which is first reforming the
thinking
and reforming the beliefs of of people, which
will lead, you know, right thought will then
flow into right action. It will flow into
right speech and it'll flow into right action,
thereafter.
So,
this is this is the way we, understand
this hadith, to be,
and, you don't need to feel like you're
some sort of, like, a sell out or
hypocritical Muslim for,
that contagion is a mechanism that Allah uses
in order to spread disease. And furthermore, what's
the point of the Sharia? The point of
the Sharia
is that,
people should be able to,
people should be able
to come to this world
and
please the Lord and then leave. And that
involves
worshiping Allah Subhanahu Wa Ta'ala and that project
requires civilization.
As an individual, it doesn't, but as a
community, it does require civilization.
This is the reason why the messenger, oh,
la sallallahu alaihi wa sallam, didn't just receive
the Quran and then check out and, you
know, say, you know, it's not, you know,
it's not like, you know, if it was
someone like me, I would have left everybody
with the traditional Japanese greeting of sayonara suckers,
and I would have been out of there.
Why? I don't need to
get, you know, like,
rocks thrown at me by Abu Jahal and
Akba. Abi Morait is, like, choking me and,
like, you know, I heard that, like lose
your tooth at I heard that sounds hard.
That sounds like really difficult. Why did the
messenger of Allah sallahu alaihi wa sallam do
any of those things? For that matter, why
did he, sallallahu alayhi wa sallam, used to
pray at night and tell his,
feet would
swell with edema?
Why? Why did he do that?
It's not because of him. He's the one
that knows the Quran, salallahu alayhi wa sallam,
about him
that Allah Subhanahu Wa Ta'ala says, verily we
gave you a clear and manifest victory
so that the Lord can forgive for you
any possible mistake,
even even any hypothetical mistake that could have
happened from before or that could happen from
after. But we already forgave all of those
things for you
in advance before the.
And and we and so in order so
that we can complete and perfect our favor
upon you
and, you know, etcetera etcetera. So who is
he praying for? Who is he making dua
for the entire, like, whatever, 5 and a
half hours between,
having prayed,
prayed at the right after the time of
Zawwal until the time the sun set at
Arafa. It's for everybody else. It's for us.
It's for us.
Now if you if your practice of Islam
is just for you, you're missing a great
sunnah of the prophet sallallahu alaihi wa sallam,
I will not say that you have you're
not a Muslim.
And there are some people, literally the best
help they can do for other people because
of the the the quality of their personality,
the best help they can do for the
help and salvation of others is to stay
away from them. Because they're like a like
Moana Junaid Kharsani in in in South Africa
mentions that they're like human repellents.
And they will just be a fitna for
others. So we're not talking about those people.
Those people are the exception. There's a separate
element of how how they have to behave.
For the rest of us who wish to
participate in the project of civilization,
who wish to what? Who wish to keep
the
work of the messenger of Allah sallallahu alaihi
wa sallam going so that this message and
that this vehicle of salvation can be made
available for all of mankind.
And that we can also, by serving this
civilization and serving this vehicle for salvation, ourselves
earn salvation and earn forgiveness from Allah Subhanahu
Wa Ta'ala as well.
For us, you have to understand,
if there are 2 ways of looking at
this hadith.
One is like one is one is
respects the Nasr, respects the text of the
the hadith,
and it gives a very reasonable
explanation for what the hadith means, which in
no way, shape, or form involves negating the
hadith.
And the other one has a type of
literalism in it that lets you claim the
mantle of being hardcore. It's hardcore.
Yo, bro, I'm hardcore. I'm keeping it real
and that's all it is. Then what will
happen?
People will go, they'll gather together. They'll say
we're gonna go to them. We're gonna gather
in astronomical numbers and masajid and hankas and
madars and.
We're gonna keep it real. Right? Okay. You
all keep it real and then afterward when
you get the the disease, you all die
and you all go to Jannah. How did
that serve the the the the project of
civilization?
Did it serve it?
Can you really say that this is what
the intention of the prophet sallallahu alaihi wa
sallam was?
And don't say that a person, you know,
you know, don't say that like, look, this
person is running away from death or this
person is running away from from service or
hardship or whatever the path of the law.
The deen asked people for sacrifices, but the
point of sacrifice is what?
Is that you should be willing to risk
your, you know, your your your wealth and
your life in the path of Allah Subhanahu
Wa Ta'ala. What for some sort of benefit
for some sort of benefit that may be
incurred.
So on the day of battle, for a
person to show bravery in a way that
puts their own life at risk,
What does it do if the entire army
is like that? It will inspire fear in
the hearts of the enemy and will cause
them to win the battle.
And some people will give their life in
order for that greater objective to be,
to be fulfilled, and Allah will accept it
as martyrdom.
What are you gonna do? Are you gonna
intimidate a virus?
Is it gonna help in any way, shape,
or form that all of the pious people
of particular home all gather together and leave
this world and the only people who are
left afterward to carry on, the deen is
the ashar of the people who don't really
care about Allah
and don't care about the the salat even
if they are,
by some sort of legal definition, bare minimum
legal definition Muslims?
No. So you have 2 choices and I
leave it to you which one is the
the the the one that fulfills the objective,
of the prophet sallallahu alaihi wa sallam's,
of the prophet sallallahu alaihi wa sallam vision
more. Because you see, he did that. You
know, he didn't use to just say, well,
I'm the messenger of Allah and let's, like,
rock and roll and fight everyone at the
same time and throw caution to the wind
and whatever. You see, Sid Nayakub, I'm telling
you, he has, like,
so many sons, a dozen sons he sends
to Egypt and he tells them, don't all
enter from the same gate. Enter from different
enter from different entry points.
Why? Out of Ihtiyat, out of consciousness.
Because if all of his sons die, then
there you go. The legacy of nubuah of,
of of sayna Ibrahim and sayna Ismael and
sayna Ishaq alaiimus Salam his own Nagua, all
of it is going to be it's all
gonna, it's gonna just it's gonna dissolve away.
And that doesn't serve anyone. It doesn't serve
their deen. It doesn't iman, anything. If someone
should get this, like for example, there are
people who get this disease, we consider them
heroes. Man, there there are there are
doctors,
there are nurses, there are respiratory therapists.
If they don't go to the hospital, then
the people who are sick, no one will
be there to help them.
There are people, you know, that we don't
celebrate as much but they're still heroes. There
are people, the people at at the grocery
store, at Costco, at gas stations.
There there are many of them because of
their economic need and necessity,
but at the same time, their attitude, you
know, their attitude is what? Is I'm helping
people to live their lives, you know, the
bagger at the grocery store. I'm helping people
to feed their family.
If someone like that gets the disease in
the in the act of service of of
of their fellow man, knowing that if they're
not there, it's gonna cause people to suffer
and that person gets the disease,
That's that's very honorable. That's very,
that's very honorable. That's very,
you know, someone would hope that this is
considered a good for the person who has
the imam.
However, just gathering together
for the sake of saying that we're hardcore,
for the sake of saying that we did
it, especially when the Sharia
gives some relaxation in these matters.
Especially when the Sharia allows a person
to,
to make up for them in other ways,
especially when the olamah who are mas'ul of
the qaum, even you don't agree
with them. They've given their fatwa
and we as a Ummah, we're not individuals,
we're a community and we listen to our
leaders. And sometimes you disagree with your leader
but if it's
a
matter,
you if you disagree with them, if they
tell you, like, okay, everyone go home and
eat pork, the
the the even the ones that don't agree
with it are not willing to say that
this is completely popular except for the most
nut ball and screw ball nut case of
of people who never were considered authorities in
the deen in the first place.
Then what? If it's wrong, let them take
the blame for it. Does the Qadr of
Allah Allah put them in power?
Listen, stay home. Don't get the disease. Live
for another day so that you can serve
the ummah further. And if it it was
written for you to die anyway, you're going
to die anyway. And if it was written
for you to live, you're gonna live as
well.
Don't
choose that death that was written for you
that you only chose it, that it should
happen just because you're trying to be hardcore.
Choose it doing something that's useful for yourself
and useful for your,
brother and sister and the prophet and useful
for your,
fellow human being and useful,
for the creation of Allah who we're commanded
to be
over we're commanded to be stewards of. Allah
give us Tawfiq. I apologize, my talk went
a little bit longer than I wished for
it to go. If there are any questions
that the
that that, any if there are any listeners,
if there are any questions that any of
them may have, they can forward them and
I'll try to address them in the coming
2, 3 minutes.
If
the listeners have any questions, they can post
the questions on the, YouTube
chat.
Hi, Siler. Inshallah, if a question comes, can
you just read it? Because, I I don't
have the YouTube chat. I don't wanna open
it up because,
it's gonna impede my bandwidth.
Yes, Mohan.
Will do.
While we're waiting for questions to come in,
fun fact,
Maulana Tamim had asked me to speak
and, I said yes
out of my respect and reverence for him.
And, I was,
I was last night, I was so so
tense that I have to make sure not
to miss this.
I said that, you know, we're 2 hours
before them,
here in Chicago,
2 hours before,
people in California.
And, so I set my
I set my I set my alarm. I
did sleep well last night, and then I
set my alarm to 11:15,
which is 2 hours before your guys' 1:15.
And
I've been waiting for this Bayan for, like,
4 hours.
Reward
you,
because
I think, one of, some of the thoughts
that I have about your Bayan is,
why I consider this, like, a very, very
essential fundamental
lecture.
Because
I think from,
from a from an Islamic perspective, when you
don't have,
the the credo,
components,
you don't have your straight, you don't have
the credo component straight,
You know, there's a lot of imbalance in
practice because
what we believe internally and our and that's
what I I I I I've been speaking
a lot about,
perspective.
Our akida is our perspective.
And that is why, Mawlana, so beneficial. I
heard this from you,
that, you mentioned how tasawaf and akida is
intertwined with one another. That actually our tasawaf
is,
the the manifestation of our internal aqeedah. How
we how we've how we understand Allah
and the doings of Allah and the asma
and the sifaat of Allah
So according to your understanding and concept
and perspective of how Allah works within his
creation, which is our aqeedah,
that is how your your external,
how you deal with the world around you
is dependent upon your aqeedah and what you
believe internally.
So that is why,
all many of the points that you mentioned,
I I I benefited personally,
greatly. And, you know, inshallah, that the 4
hours of,
sahar, the 4 hours of sleeplessness that you,
that you experienced, inshallah,
reward you for it, Mawlana, because I I
benefited tremendously. That was exactly what I expected
that you would do. Alhamdulillah. You did not,
you did not ruin our expectation of you.
Especially the points from Tabsila to Ladila,
and those were those were those were excellent.
And many, people who texted me,
they were saying,
how this, you know, this is a very
high level thing. But he said, unfortunately,
in the,
this is his statement. We need so much
of this, because I think in the general,
you know, Islamic Dua,
you know, rhetoric
and, you know, the the the the, you
know, what's out there in the mainstream,
it does not discuss Aqidah.
And you you mentioned in another forum, I
remember, that it's so neglected. And the neglected
that you see then in in the in
the heart of the people,
in the perspective of people, the neglect of
Akida, the neglect of having,
you know and I wanted to mention,
another thing for all the listeners
and those who are viewing.
Reward him. This is something that
I support, and I,
wholeheartedly, I support, and I recommend, you know,
any of the listeners
who, after all this,
you know, quarantine and and,
lockdown is
over, Molana from, you know, has done many
khatams and completions and duroos of the
in different places. And I think that that
this this,
effort of reviving,
and it's actually the effort of,
it's it's the most important effort in rectifying
the ummah, because reformation comes from, 1st and
foremost, correcting your belief system and your perspective.
If your belief system and perspective isn't corrected,
you could, you know, do whatever actions and
external actions you want, but it's all going
to be tainted with incorrect with incorrect
perspective and understanding.
So getting the perspective right,
I think is is is fundamental
before, you know, anything else. And that is
why all of our masha'i,
all of our masha'i,
this is what they teach us is before
you enter into the to
get your your correct understanding of aqidah,
first,
get a proper understanding of your belief system.
What what is it that is correct belief?
Not having superstitious beliefs, not having Shirky beliefs,
not having, you know, these nonsensical,
you know, beliefs.
Even the Behisti Zewad, it begins with basically
a translation of the Aqidah Pahawiya,
one of the most essential,
books that, you know,
very famous book in in in the subcontinent,
the Behisti Zewa of Molana Tanwi. The beginning
of it is just literally the translation of
Akita
It's very interesting.
So that is because, you know, that's the
foundation of everything. It's fundamental.
Allah reward you for that.
One of the questions was that,
how do we determine if the current circumstances
is the anger of Allah towards Muslim?
And the person mentioned that he, a thought
comes to his mind that massages are closed,
I might have stopped in the house, is
this a sign they would've been kicked out
from this house?
So,
this
is a this is an interesting question.
One of the one of the things to
remember is this is that, when the punishment
of Allah comes down in this world,
it comes on all alike.
So if there's a preponderance
of wickedness in a people or if there's
a preponderance of something or another in a
people, it will affect everybody, the,
the evil amongst them and the the good.
And if there's a preponderance of goodness in
people and the blessings of Allah come down,
the blessings will, affect everybody. Those who deserve
or earn them, and those who didn't.
And this is the meaning of the words
of Allah
Fear from, your lord, such a torment that
will not,
affect only
the, evildoers or the transgressors amongst you solely.
And so
we see that, in general, if someone were
to say that, there is much reason,
that we can believe it because of many
very screwed up things that are happening in
the world. And, anyone who watches the news,
will see what those things are. Interestingly enough,
right, ever since coronavirus has hit, there's like
terrorism just kinda disappeared for, like, the last
2, 3 weeks.
You know? Wow. How how amazing.
So
the,
you know, that's one one thing for you
to remember. The second thing is then,
on the other side in the akhirah,
not in the dunya.
On the other side, then everybody's accounting is
individuals. So if the adaalalala came down on
20 people, 19 of them are pious and,
sorry, 19 of them are wicked and one
is pious,
then the 19 of the wicked ones to
the hellfire and the 1 pious one, Allah
Ta'ala will not only, forgive him and enter
him into Jannah, but he'll also recompense him
for having,
had to go through the suffering that, he
didn't earn on the other side.
So
the question with regards to whether it's a
a a a, punishment or whether it's, whatever,
the real answer to to that question is
it depends on who you are, how you
react to it, what you're doing.
If you're,
being brought closer to Allah through it,
then, and if you're learning something good, if
you're doing something good with your time, if
you're, being introspective with it, if you're trying
to help people out with it, then, indeed,
it is a blessing. And,
if if, it's pushing you further in your
heedlessness,
and you indeed did something to earn it,
then,
then it's a torment.
And we ask Allah Ta'ala everyday I may
du'a that may Allah make this a blessing
for us and may he make it Allah
for our enemies and for those who wish
evil to us and ill to us.
And may he,
use it as an instrument to stop those
people from their wickedness,
who, who were merciless with the Ummah of
the prophet or even just with the creation
of Allah
in general.
And, there are many people there are many
people who thought their money would, save them
and their money would make them live forever.
And,
this corona is completely wreaking havoc on them
right now.
And so for them, it's something different than
a pious
person who, you know, goes to help, you
know, the patients in the hospital
and eventually get sick with them. There's actually
many brothers asked for for dua.
Some of them are lamah, some of them
imams, some of them healthcare workers, some of
them just regular people. So we ask Allah
right now on this occasion that Allah give
them shifa
and,
Allah help them out. In particular, one brother,
he's,
Knows all of you know him, and he
works as a nurse. And he's sick with
this,
sickness as well. Just yesterday, he asked me,
very humbly,
for,
for duas. And so all of us, we
ask Allah, give him and all those like
him.
Obviously, we're not gonna say it's adab on
such a person Insha'Allah.
Inshallah. It's nothing but for such a person
by the barakah. This is the barakah of
It's the kibrit. It's the the the stone
that you touch something that turns into gold.
Even the thing that's the the the thing
that is adab, if you touch it, it
turns into a blessing by the barakah of
Allah ilaha illallah. So we'd say it again
and again. Finally, this idea that somehow the
massage is being locked as a sign of
Allah's displeasure with us. Look, during the life
of the prophet, sallallahu alaihi wa sallam, the
announcement was made for various reasons at various
times that,
pray in your pray in your homes.
You know? It happened during that time as
well. Are you going to say that this
is the wrath of Allah A'la on them
or the anger of Allah A'la on them?
Absolutely not.
These are the days these are like Nabi's
like
Mu'anatami mentioned in his yesterday's Bayan he mentioned
the ayah watulqalayamu.
Nudawiluha
bayinam nas Allah Subhanahu Wa Ta'ala he said
these are the days we will be the
you know, the different ahuwal and the different
conditions will give everybody a turn to taste
taste them in turn. Happiness, sadness, prosperity,
you know, want, poverty,
famine, pestilence,
health,
everything.
You know, people will taste a little bit
of everything.
Allah
wants to see how are you gonna react,
to different things. And interestingly enough, he already
knows how you're gonna react. It's also for
your benefit so that you see how you're
gonna react to things and the people who
wanna take heed and wanna,
you know, tune up and fix up,
and shore up those shortcomings that they have.
This is their opportunity to learn something about
themselves they wouldn't have otherwise learned and fix
something about themselves that they wouldn't have, otherwise
fixed. But this thought a lot to Alice
that,
I am as my slave thinks of me
for the Saliq who's making an effort is
really trying their best in order to,
obey Allah. Not the person who's just kicking
back and relaxing and say, yes. I'm a
Muslim, inshallah. We're going to go to Jannah.
You know, not those people. We're not talking
about them. We're talking about the Saliq who
who has taken,
this path and is trying their best. And
may not even be very good at it,
but they're trying their best, you know. So
there's 2 drunkards and one of them, you
know, every cup he says maybe I shouldn't
drink this cup.
That person has a thought that they wanna
go somewhere with Allah whereas the other one
drinks heedlessly, you know. So whatever your condition
is, the person who has a goal in
mind and is going toward it and exerting
as much effort as their they can. For
that person, it doesn't behoove an ashiq of
Allah ta'ala, the one who loves Allah ta'ala.
It doesn't behoove them to think Allah is
my Allah is punishing me for this.
Allah says in a hadith, I am as
my slave thinks of me so let my
slave think of me whatever he wishes.
So don't don't be like persecution complex. You
know, there are people like this from the
Ummam that came from before us that they
used to think that Allah is out to
get them, Allah is out to get them,
and so Allah got them.
Why? They deserve it. Because Allah created you
know, you don't you don't understand who Allah
is if you think that that that,
he's out to get you. If you think
you're that important that, like, you made his
to do list, you don't understand who Allah
is. You have grossly overestimated what your importance
is, and you've gross grossly underestimated what the
sha'ahn of Allah Ta'ala is, what the reality,
the hafikna of Allah Ta'ala is. It's way
beyond any of that.
So if you're an ashes of Allah Ta'ala,
you love Allah Subhanahu Wa Ta'ala, don't think
don't think like that. Allah Ta'ala is not
out to get you.
Even if Allah gives you difficulty, it's there
for your own benefit.
You'll see the benefit in this world. You'll
see the benefit in the next world. You'll
see the benefit one day, But don't don't
say, oh, look, the masajid are locked and
Allah hates us and this and this stuff
for a lot a lot. These are while
they went over everybody. They went over
the and the prophet sallallahu alaihi wasallam was
imagine he was sick. He he he appointed
him Abu Bakr Siddiq radiAllahuan to read the
prayer of the masjid when he was he
was ill.
Now what if, you know, like, like,
what are you gonna say about that? Are
you gonna say the fact that he's not
going to the masjid is somehow
a reason that, Allah's
out of Allah. You know what I mean?
You're not gonna say that. You would never
say that. You would never say that because
he's the Habib of Allah. He's a Habib
of Allah, and he loved Allah to Allah
more than anyone else ever will. And so
if you're one who loves Allah and you're
a lover of Allah, I'd say this is
my love. He wrote this. This is for
my own good. This is for my own
tarbia
And keep asking dua. Keep the love of
the masajid.
Keep the love of the house of Allah.
The love of the congregation in Jumaa'ah and
the saat al Eid and ta'awi. Keep it
keep it and
and and fast inside of anchored inside of
your heart.
And but know that my rub has some
some in it for me, and I'm gonna
look for that. I'm gonna seek that, and
I'm gonna get it. And, if it pains
me to be outside of the if that
is that I should turn to him in
repentance and I shouldn't make istih far, then
go ahead and up your, you know, turn
up the istih far so you can get
through that process quicker. This is the reason
the body gets fever when you get sick.
The fever is not from the infection. The
fever is from the body because the body
can fight the infection
faster the higher the temperature is. And the
fever hurts the rest of the body.
But the body will
grind down and take it so it can
get through the sickness.
So let this, you know, let this,
thing be like fever in your iman.
You up your your practice a bit so
that you can get through it and get
back into the masjid, but never never think
this about
He would never he would never do that.
He would never do that. The one who
says,
he would never do that to you. He
would never do that to you that he
send you punishment and things like that. That's
not that's not who he is.
So don't let that thought come into your
into your mind, but just try to try
to understand why you're going through it and
get through it as as as quickly as
you can,
and know that inshallah there's there's for it
as long as you have iman inshallah. It's
a it's a punishment and it's a torment
for the people. The people who want to
transact in riba and who want to, like,
harm the creation and want to poison the
earth and the the the the the water
and the air. Those people, this is torment
for them Insha'Allah. You know, the the communist
party wants to put people in con concentration
camps and the the venture capitalist wants to
frack,
the land into uselessness and those people, it
may be that's their between them and Allah.
We pray that Allah give them the of
making repentance and
returning, to the path of guidance. But don't
don't ever think that my love is doing
this to me like that. Allah,
his his is
is is is is far higher than that
than that. And, our love for him is
it doesn't accept that we ever believe that
about him.