Hamzah Wald Maqbul – Yasin 1 Ribat 02012019
AI: Summary ©
AI: Transcript ©
All praises to Allah and may his peace
and blessings be upon his servant and messenger,
Sayidna Muhammad
May the peace and blessings of Allah be
upon him and upon his noble companions and
his pure wives and his Mubarak and
blessed family and progeny and upon all those
who follow all of their way until the
day of judgment.
So the,
occasion for tonight's regular gathering
is that I taught
the Risaleh, the
section, of the Risaleh
in Temple University,
what, like, 2 weeks ago,
maybe 3 weeks ago.
The brother Adnan, he's over here in the
corner. He, helped arrange that. He's the one
who ends up arranging most of the,
intensives that that,
that I've taught around the country and, I
guess, in different places in the world as
well too. And so one of the
one of the
things that I spoke about in
that apidah lesson was
a reference to the Surat Yacine.
And the Surat Yacine,
I mentioned kind of off the cuff
that
unlike, you know, contrary to whatever popular custom
they've seen otherwise, isn't
just there for, like, dead people.
It's there's a lot of meaning and there's
a lot of depth and there's a lot
of,
I guess, benefit that the living
can and should take.
And once you understand it, then maybe you'll
have some insight to what the
the the benefit is with regards to
reading the custom of reading
over the dead,
or at graves.
This custom is like
many other
of the narrated or virtues of Surat Yacine.
It's based on on on some weak a
hadith.
He didn't consider to be part of the
sunnah. But, even ibn Abi Zaid, whose second
book that we read, who's a Muhandith,
he it was his opinion that it's must
have that you should read it over your
dead. When people die, you should read it
read it for them and make for
them.
Knows best. The point of today's,
you know, the today and tomorrow's lesson is
not necessarily to go into
those issues, those matters,
but just to talk a little bit about
the content of the the the Surah. Although,
there are many that are narrated with regards
to virtues narrated or in regards to Surah
Yahseen that is the heart of the Quran
and whoever reads it will get, you know,
it says if you read the a quarter
of the Quran in one narration, you get
the reward of having read the Quran 10
times,
etcetera. And those things, the the Muhadithin essentially
will pick pick those things apart.
And so many of the many of the
the the the Hadith with regards to the
of Surat Yacin,
the virtues of them. Some of them are
fabrication, some of them are weak Hadith. Weak
doesn't mean that it's a fabrication, there's a
difference between the 2 of
them. Weak just doesn't it means it doesn't
come to the exacting high standard of what
Sahi is.
And so, you know, people know, like, anecdotally,
because we're not here.
Anecdotally, they say that
he he once saw a man, you know,
calling the horse
as if he had I don't I don't
even know if it's a proper full story
or how it would the son of this,
but it's at least in popular lore. They
saw a man calling a horse,
faking like he has,
some, like, hay or something like that for
it to eat. And, the horse is coming
along, you know, with him,
faking, you know, that he has something for
the horse to eat in his hand. So
Bukhari said if this guy can, you know,
lie to the horse, then, you know, who
knows? Maybe he's lying about the Hadith of
the prophet sallallahu alaihi wa sallam. Right?
But
back to people like you and me, we're
all people who would like fake, like, we
have hate for the horse to come.
So if you're gonna be like, oh, it's
not Sahid
because that type of stuff, then nobody can
believe anyone.
You can't believe, you know, brothers and sisters
cannot believe each other. Parents and children cannot
believe each other. Coworkers sure can't believe that
people were lie at work all the time.
You know, people at school lie at work,
but while I at school all the time.
So when we say life, it just means
it doesn't meet that, like, gold star highest,
like, exacting standard.
It doesn't necessarily mean it's a fabrication. Life
is a large basket of things, and,
that's why the say that
there's no harm in narrating the virtue of
something that extols the virtue of something,
which is already established. So for example, if
there's a hadith
about,
you know, the benefits of reading Surat Yacine.
We already know that reading Surat Yacine is
beneficial. It's part of the Quran. Right? So
they share those things,
and we're not gonna we're not gonna spend
too much time about it, except for to
say what is that some of them are
known fabrications, some of them are not.
The ones that are not, there's nothing wrong
with with narrating
them, and you can get into that discussion,
you know, at some other time if you
want to. The point of this this, talk
is not necessarily to go into that. Because
what people people
are are very argumentative,
and people want to feel smart. This is
one of the the the
I do have strange kind of, like, characteristics
of the time and place that we live
in that until somebody doesn't object to something
like a 1000000
times, they don't feel like they're smart.
And not everywhere in the world is like
that.
There are some people, like, we went to
Colombia.
The people who came to our retreats, they're
all university educated people. Some of them are
very wealthy, the sons of, like, you know,
government
bureaucrats, military officers,
professors, etcetera, etcetera.
They're wealthy educated people, sophisticated people. They ask
intelligent questions.
But, like, one thing that was a little
strange is, like, you you know, they'll ask
you to hook them on something and you
tell them and they just accept it. You
know, they don't have this. Like, there's one
thing if you have a question you ask,
there's nothing wrong with that. But there's the
other thing which is a fashion I have
to object to everything like 20 times. Okay.
Go object to your own shadow outside and
have a fit breakdown and wonder if your
shadow is real or, you know, That's not
that's not a the sign of being intelligent.
That's just a the mental illness. So
we're not gonna we're not gonna go into
that. Whoever wants to have a different a
set a different,
discussion with regards to,
with regards to the objections to the the
virtues of the, they can they can have
a separate separate gathering.
Rather,
I I I kind of have a little
bit of a little bit of apprehension from
using the word tafsir because the word tafsir
is very abused. Tafsir is to say that
this is what Allah meant by this. This
is what Allah meant by that. And the
valid
vehicles for tafsir is a sound knowledge of
the Arabic language, and a sound knowledge of
the rules of logic and rationality,
and the sound knowledge
of the,
the transmission of revelation. So the prophet
said this, the Sahaba said this, that's it.
And the only reason the Sahaba, their their,
statements with regards to the tafsirah are acceptable
is because they're relating them from the prophet
because they used to consider making stuff up
with regards to deen, specifically with regards to
the Quran. They used to consider that to
be Kufr.
So even if they don't explicitly say that
this is the prophet, sallallahu alaihi, someone he
told us,
they were careful not to speak about the
Quran with other than that. So it's assumed
that they're narrating those things.
Whereas nowadays people give their opinion about all
sorts of stuff and everybody, you know, likes
it on Facebook and, you know, move on
and talk about talk about, you know, their
opinion on everything. The Quran, there's no your
opinion, my opinion.
It's a narration of the messenger of Allah
said, whoever
explains the Quran by their own opinion, that
person is wrong even if they happen to
be right.
So the the the first words of after
which it's named,
there's a discussion as to what
what Yacine means.
And,
the well known,
the well
known, I guess,
explanation for that
is that it's one of the names of
the prophet sallallahu alaihi wa sallam.
It's one of the names of the prophet
Sallallahu
Alaihi Wasallam.
And there are other aqaal with regards to
that.
The, it's narrated Mawardi,
narrates from
or attributes
that just
Ibn al Arabi,
not the the the the famous Sufi,
Shekhul Akbar, but this is Khadi Abu Bakr
who is the the Maliki Fatiha.
He who's buried outside of the gates of
Fas
by the Babu Jlud.
He
he he he said he he narrates that
narrates from
who narrates from the prophet
that he said, indeed Allah has named me
in the Quran with 7 different names.
He called me Muhammad
and he called me Ahmed. Muhammad is his
name
in the dunya.
Ahmed is his name in Jannah, and he
called me Taha, and he called me Yaseen,
and he called me Muzammil,
and he called me Al Mudafir, and he
called me Abdullah.
And so this is the the the the
explanation
that is most commonly
commonly,
like folk explanation that's most commonly known amongst
people.
The the the
another explanation for what Yacine is that some
of the say that in the
ancient language of the Ethiopians,
of the Abyssinians.
Yacine and Taha are both ways of saying,
Yeah and San.
They're ways of calling person. Like, if you're
if you're getting someone's
attention,
like, hey, man, listen, like, you know, it's
a way of addressing a person that is
Yeah and San. And then again, according to
that, is it general in its meaning,
or is it the Insan in particular who
is meant by Baha and Bayasin
is what is,
the
Rasul
One,
one of the opinions with regards to Yacine
that,
I don't think is so known in public,
is that Malik, his opinion was that Yacine
is one of the names of Allah ta'ala.
And for this reason, he actually considered it
Makru,
to call a person Yacine.
Don't tell Moana Yacine,
but,
he's not Maliki anyway, so he's he's he's
good. Right? But, Malik
he considered,
he considered the,
one of the names of meanings of to
be.
To be,
one of the names of Allah. So in
the, this has an effect on the or
not an effect, but a rub that has
a tie with the the. So
he says
So those are those are 2
that when you connect, when you don't when
you don't stop on the on the word
Yaseen,
how do you connect forward?
Right? So there are there are 2 of
the tera'at are what that you should you
should say Yaseem wal Quranal Hakim or that
you should say with idham
This is a core this matches with the
idea
that and also then with
that this is one of the names of
Allah Subhanahu Wa Ta'ala.
But then the the the the the the
the sorry. This is sorry. This is a
foreign utterance
and,
and or something that's, like, grammatically fixed.
Whereas the the the the
attributed to,
I'm no Abbas
and a number of the Quran
is with the Kasra Yaseen
wal Quranal Hakim.
And so the Yaseen wal Quranal Hakim is
what? Is that That's the that that would
make sense if it's a name of Allah
to Allah. Why? Because Quran and Hakim is
a. Right?
The wah is for that
we we,
swear an oath
that,
by the,
the Quran Al Hakim, the Quran that's possessed
of wisdom
that indeed you are one of the one
of the prophets.
So if it has a kasra, the reason
it has a kasra is why is because
the kasam.
That it's a name of Allah and it's
a kasam.
Just like well, has a kasra
because it's a custom, it's an oath, just
like that there should be a Kasra on
the noon of Yaseen.
That it's one of the names of Allah
Ta'ala. And then if you say that the
name of the is one of the names
of the prophet, sallallahu alaihi wa sallam,
then is like you're making. You're you're you're
you're addressing somebody.
Right? So like
I
say,
you know, then
by the the the Quran,
possessed of wisdom. Indeed, you are one of
the
Mursalim, you are one of the one of
the prophets
Quran,
is sent down or that this prophet
is sent down by the, by the Aziz
and by the Raheem, the one who is
possessed of might, and the one who's possessed
of, of of of great rahma, of,
of of of great
mercy.
So they say that the the Rahim is
the one whose whose rahma is aam is
is is general
and the rahman is the one who's uh-uh
uh-uh sorry the rahman is the one whose
rahma is general and the rahim is the
one whose rahma is intense.
So in general, Allah Ta'ala's Rahma touches every
one of his creation in this world. Whereas
in the hereafter, the Kfar don't take any
part of it. Rather, it intensifies for the
the the people of Iman.
And so the the the word tanzil, there's
a
fair muqaddar. There is a a
ellipsis
in which the the verb is is hidden
that Allah sent down that Quran when Quran
Hakim, he sent it down
as a as a sending down of
the,
the the the Aziz
and the Raheem.
The one who is possessed of,
might and the one who is.
The one who takes vengeance for from whoever,
opposes him. And, the one whose mercy is
intense for the ones who obey him.
Allah to Allah. Aziz Al Rahimi sent this
Quran down so that you can warn,
people.
You can
warn such a people. There's a difference again.
What does the here mean? Does it mean
a negation?
Or or, is it is it like a
sila? Okay? So in the first in the
first case, it will be so that you
can warn a people whose fathers weren't warned.
In the second case, it means so that
you can,
warn a people with the same thing that
their fathers were warned with.
And both can be true at the same
time. The forefathers of the Arabs, you know,
a a great number of their tribes are
the descendants of Saidna Ibrahim and Saidna Ismail
alaihi wasalam.
And at any rates, everybody in their lineage,
you know, will go back at least to
Saidna Adam alayhi sallam and according to most
of the ulema, at least Saidna knew alayhi
sallam as well and all the prophets in
between.
And so,
so
the prophecy came and it was a warning
for their forefathers.
But with the passage of time, maybe right
now, they're completely heedless of that warning.
It's unfortunately, it's it's possible even with people
with Muslim names and things like that. Oh,
my grandfather was you go to, like, South
America or you go to, like, weird old
communist, you know, countries and things like that.
You'll meet people. In America, you meet them
as well. My father was a Muslim. My
grandfather was a Muslim.
You meet people like that.
And so this is the warning. It's both
the the warning that they this that that
Omen, the prophet
didn't receive,
and it's also the warning that the,
that the the forefathers did receive.
And in both cases,
that they're Hebrews of it.
And this
this,
this Quran, the dawah, the claim of this
Quran
has been made the the the proof of
it has been established against the majority of
them.
And they still they still don't believe.
So
from the beginning then what's the what's the
the topic of the the the the Surah
until now that we
that we've spoken about, which is what it
is like many parts of the Quran, Allah
subhanahu wa ta'ala talking to the messenger of
Allah sallallahu alaihi wa sallam
in order to
make, emphasis of his and
to give him to give him courage in
taking the message forward.
Do you understand what I'm saying? This is
important because it may seem like a real,
like, simple
point,
that people, like, yeah. Yeah. I I get
that. But there's a lot of implications with
regards
to that point, which people, I guess, don't
think about, which is what?
The Quran
large part of the Quran thematically is what?
It is Allah ta'ala
giving courage to the prophet
Obviously, if you're gonna go tell people, you
know, a kafir loves what? They love pork
and they love, like, drinking and they love
drugs and they love zina. There's like very
few things they love more than that. Right?
Right off the bat, they're not gonna be
happy with you when you say you can't
eat pork, you can't drink, you can't do
drugs, you can't commit zina. Right? Right off
the bat, you're already you're already, like,
you're already, like, not making any friends. You
understand what I'm saying?
And,
the worship of idols was something that that
was their economic lifeline and it was the
custom of their forefather. Already, it's a it's
a very uphill. It's a very uphill task.
Right? Who gave Abu Jahl the name Abu
Jahl? Allah
did. Otherwise, his name was Amr bin Hisham.
They used to call him Abu Hakam. Right?
Which is opposite of Abu Abu Jahl. Right?
And so this is a real powerful person
who can really harm the prophet Sallallahu alaihi
wa sallam.
And in fact, the part of the Surah
essentially recounts that,
which we're we're gonna get to in a
minute. So Allah Ta'ala is what he's giving
he's giving courage to the prophet sallallahu alaihi
wa sallam. This is a really big task
that you're about to give. Let's tell you
something about those people who came before, and
let's tell you about why what you're doing
is right and why it's beneficial and why
you have to do it and why you'll
be successful in doing it.
This is a theme that's gonna run through
the the the whole rest of the Surah.
Now the point I wanna make make here
is what
Is that the say a lot of stuff.
So if you read the Quran, it will
make you feel better. It will cure your
woes. It will be a path for you
to,
you know, solve your problems and to have
a better future and blah blah blah blah
blah blah. If the Quran is like your,
it's just your amulet that you use in
order to ward off stuff when you're like
down,
then
you're not gonna get a whole lot of
mileage out
of it. I'm not saying that the Quran
doesn't work as a ta'wis or as a
amulet or whatever. Okay. That's a different discussion.
If you wanna benefit from the guidance that's
in the Quran,
how are you gonna get courage from the
Quran? How are you gonna get encouragement from
the Quran? How are you gonna get how
is it gonna lift your spirits? How is
it gonna solve your problems?
If you're in the same line as the
prophet sallallahu alaihi wa sallam, because this is
what it's encouraging you do to do. If
you're the point of your life is what?
Is to get certain type of job or
buy a certain type of car or,
to,
you know, you know, make a certain amount
of money or live a certain type of
lifestyle or whatever,
to install, like, aftermarket parts on your, on
your car or whatever, this is not gonna
help you at all.
If you're a person who's like, okay, I'm
gonna, like, live my life and I'm just
gonna, like, chase after money and then, oh,
something happened to me. Now I need help.
Let's read the Quran for guidance. Right? If
that's at that point, your life is not
on that same track.
The encouragement is for the one whose life
is on that track. Now obviously, this doesn't
mean the Quran is useless to you. It
will still benefit you. But to get the
complete,
and proper and,
most powerful benefit, you should be also on
that track as well. Then it will make
sense to you, then its mysteries and its
secrets will unfold to you, then it will
touch your heart, then it will actually give
you encouragement because you're doing what it's encouraging
you to do rather than doing the thing
that it's not encouraging you to do. But
if someone's, you know, doing bad stuff and
then it discourages you, that's actually a good
thing, you know. But that's something to think
about
something to think about
on your own.
So in is it is it
He says that we indeed put
in their necks,
chains,
that that
reach all the way to the
not chain shackles that reach all the way
to the chins.
And they they
they're so tight that the people cannot look
down. The the the they push their their
heads up. They have to, like, look they
have to look at the bottom of the
range of their vision just to see what's
in front of them.
And so this there's a story there's a
story with regards to this
that,
Abu Jahl,
and 2 of his associates
and some of the, narrations. One of them
is,
narrated as Alwaleed Ibnu Muhira. Ibnu Muhira, who
is the father of Khalid bin Waleed.
Khaled bin Walid, of course, then will become
Muslim later on, his father doesn't.
Uh-uh,
that,
that he
that that he he was he was Abu
Jahl was sitting with 2 of his companions
and,
they were just talking ill of the prophet
and,
Abu Jahal said I'm gonna I'm gonna take
a rock and smash his head in. I'm
gonna kill him.
So he go he he he goes with
the rock with a large gets a large
rock. If you've been to Makkumu
Karaman, people go like, you know,
Umrah with various different people,
and Hajj and whatnot. So,
you
you know you know that the desert around
is not a sandy desert, it's a rocky
desert.
So he grabbed a rock, and he's gonna
go kill the prophet
Okay? And so when he gets near to
him,
what happens is that he he he feels
his his long hand
start to, like, strangle him.
And he tries to get he tries to
move one hand out of his neck and
he can't do it. And he tries to
throw the rock out and he can't get
the rock out of his hand either. And
so he comes back, and they're like, what
is this? His two friends are like, what
is this? You were gonna go kill him.
And, he says that, he says that, well,
he said, well, I can't see anything.
And so,
when he gets back to his friends at
a distance from the Rasool Sallallahu Alaihi Wasallam,
he drops the rock.
So then the other one's like, okay, we're
gonna, you know, I'm
gonna go kill him. So one by 1,
the 2 of them try to kill the
prophet
and all of them have this have the
same thing happen to them. And this is
one of the beauties of the Quran is
that the Quran has meanings on several different
levels.
One of the meanings may be something that
happened in the life of the prophet
and those around them, but there's also a
meaning,
that's general as well.
Meaning what? What is the the metaphor?
The metaphor is that
the the the the hand the the hand
is in the neck like a like a
shackle.
Right? And if a shackle is too thick,
what happens is that it and it's it
doesn't exceed where the chin is. If it
exceeds where the chin is, you can take
it off. So it's tight. If it's tight
like that around the around the neck, what
happens is a person cannot look down.
And the it's interesting because if you look,
if it was just Shahir and Adil, then
we would go through the entire text of
the, and people are not gonna appreciate the
weird, like,
but the point is that
the
means to to to look up.
Right? So
is like,
like, the way a camel you know, when
a camel walks, it looks up into the
horizon. It has a very long neck, and
it can see far away because it looks
up into the horizon, which is good if
it's a camel. Right? Because it's natural for
the camel. For human being, it's you have
to see where you're going.
Right? So the idea is what? That the
iqmah, that a person looks looks up, that
their chin when a person their chin up
when they look at somebody, is it a
sign of what? Like, if I'm like, yo,
what's up? What is it? What is it
a sign of?
It's a sign of arrogance.
And the camel is also an arrogant animal
compared to the other, animals. That's what the
the they say that the the animal that
a person
herds,
is is the one that that, you know,
has an effect on them.
So
so the Arabs, they say that the camel
herders are usually arrogant people, and they're mean
people,
because camels are also harsh like that. I
don't know if people haven't, like, spent time
with camels before, which I know
a lot of,
westerners will find that shocking because they probably
think camels are, like, a central part of
our religion.
But,
having spent time in Mauritania and things like
that, camels camels mean animal. Like, camels like
a buy it, a fully grown male camel
is like a dinosaur. It's huge, first of
all, and it can kill you. And if
it gets pissed off, it will kill you.
Alright? Whereas, like, the who's the the mbeah
are all herders of, like, sheep and goats.
They're small animals. They're humble. They're like, you
know, I didn't hear you. It's not gonna
kill you. The worst cap is a fully
milled goat goat might, like, ram your butt
or something like that. It's not gonna kill
you, though. Generally, they're very docile.
Like, they're like lambs to the slaughter. Right?
So the herders that that heard the the
they're usually very, very humble people. So the
right
is the person who's who's like looking up.
So here, what is the the metaphor the
Quran is
constructing?
That the person the person who's like arrogant,
it's may they may seem like it's it
may seem to them or they may feel
like at at a time that I'm better
than you. And so that they they look
up at you like this with their chin
up. But the actual fact is what?
That there there's a shackle. There's something that's
that's wrong. It's preventing them from they're chained.
They're unable to move. They're unable to do
something that's of their own benefit.
And,
he, he actually mentions that this
is narrated from
that
that is narrated from Ibn Abbas.
And obviously, these don't mean that you start
reading this in your salat because oftentimes what
is narrated as a is just a tafsir.
Some it's one of the best ways of
making
is what if you make the the word
that explains the word in the same wasn't
in the same meter as the words so
it fits in.
It's a easy way of remembering what the
meaning is.
And the word and it's narrated
with both,
it's narrated with both,
what you call,
short vowels.
It's narrated
in in the the
and it's
in
the Khiraa
of Madinah,
and, both are both are correct.
Correct usages in Arabic language. And a lot
of that we put in front of them,
a
barrier.
And we put behind them a barrier,
and we, like, covered them over.
Means to, like, completely, like, blanket or envelope
someone. So they can't see anything. So again,
what is it? It's the the the the
story that we mentioned about Abu Jahal and
then
and then the third
the third, that
tried to take this, take out a stone
and smash the prophet sallallahu alaihi wa sallam.
And what happened is that they when they
got at some distance from him, alayhi sala,
to Islam,
they,
they they couldn't see.
They couldn't see anything, and they couldn't let
go of the rock with one hand and
the other one the other hand was
up on their neck. And
the they got their eyesight back when they
tried to waddle back to where their homies
were,
and then they heard them, and then they
know that we're back, and then they open
their eyes, and they can see, and they
can drop the rock at that point. That's
the specific story, but that
story being true doesn't detract from the,
from the other idea that that whoever rejects
the the the
the iman and the faith and the dawah
of Islam
because of their arrogance,
that person is in that
that they think that they're they're they're better
than somebody else, but really there's a chain
or there's a shackle that's that's causing their
their neck crane in a awkward position so
that they can't see,
what's in front of them. And Allah blinded
them,
in front of them and behind them as
well.
Allah says that the next
the next ayah, he says,
such people, it's the same. Whether you whether
you warn them or you don't warn them.
With regards to their acceptance or non acceptance
of the of the message, it's the same
whether you warn them or you don't warn
them.
They're not gonna believe one way or the
other. And this is an expression that occurs
before also. It occurs in the the beginning
of the Surat Al Baqarah as well. And,
he mentions that this is a proof
for the divine predestination.
Is our our gig, so we gotta bring
bring everything back
to. But then again, the is, like, from
the Quran. It's not just like some people
made it up in order to, like, you
know,
cause fights and massages in Philly.
So the the idea is what? Allah is
saying is that such people what's that?
No. I'm good.
Suffering from some brunch. It is.
The the the the idea is what is
that? That the
the idea is that the,
that Allah
is saying that that you're warning them
or you're not warning
them, whatever whatever their state that was written
for them, that's what they're going to
go through. Meaning,
in the context of Allah sending
this Surah in order to encourage the from
amongst its meanings and amongst its reasons, in
order to encourage the prophet sallallahu alaihi. So
it's
that, he's
saying that I myself swear an oath that
you're one of the prophets and that you're
on the straight path,
and that this this,
this revelation is sent down,
by
Aziz Al Rahim, etcetera. And then and then,
to remind the prophet
the miraculous nature of,
of of his protection of him while at
the same time saying that the person who
rejects it, this is their arrogance that's causing
them to reject it. It's not that there's
any it's a deficiency in the in the
in the claim. And then also what to
say that they're not going some of them
are not going to accept it anyway.
So don't feel bad if they don't accept
it.
This is this is something that we also
should have some confidence in the haqqah as
well. Don't feel bad if somebody wants to
say 2 +2 is 5. If all of
them let them, the first and the last
of them, line up and say it. It's
their own stupidity.
Some of them, they're never going to accept
it no matter how much, you know, how
polite you are, no matter how wonderful you
are if you buy them
chocolates on Eid or you buy the chocolates
on Christmas or you whatever. You do whatever
you want for them. They're not gonna accept
it.
And, the part is what is it? This
is a a, an ayah that is a,
an affirmation of the idea of predestination.
The idea of predestination that Allah knew everything
that was gonna happen before it was gonna
happen, and he's the one ultimately, he meted
out the fate for every person, chose the
fate for every person.
And so people usually, you know, have one
of 2 reactions to this, to this piece
of information.
Some people are like, oh, wow. If Allah
is the only one who can make this
happen for me, then I should be very
nice and ask Allah to Allah very nicely
that please make it happen for me and
don't send me to *. And then some
people are like, well, if I'm gonna go
to * anyway, then may as well have
fun, which is usually what people who go
to * would say. So the idea is
this is that there you know, the we
don't say predestination
so much to the point where a person
is absolved of
responsibility for their deeds. Every human being, they
have something inside of them that makes it
intuitive that that that they have some moral
responsibility for their deeds to the point where
forget about it. It's not just human beings.
The ulama, they said that the the proof
of this is that, for example, if you
throw a rock at a dog, the dog
doesn't get angry and bark at the rock,
it gets angry at you.
Even though the rock is the thing that
hit it.
Because they know that the rock has no,
no nia and no intention.
And so the the the actual hit itself,
even though the proximal causes the rock, the
the effective cause is the person throwing it.
And so they will go after the the
the
the the one who affected them.
And so what there's an interesting story. I
I put this up on Twitter, and then
everyone's like, oh, is there a translation?
And,
I'm like, no. But you can always go
and do for
2 years of the. Right?
You guys have to learn Arabic.
I have to learn Arabic. I have to
improve my Arabic. When I sit and read
the the books, right, you have I have
a dictionary with me all the time. You
learn something new every day. Otherwise, I I
didn't know what
means before,
or a number of other words that we
looked up from here. So there's an interesting,
very heartwarming, non Disney
friendly tale,
with regards to this this very ayah,
narrated by.
Muhammad bin Muslim, Ibn Shihab Zuhari.
He is one of the great Muaddithin
from the the era of, the Tabi'in, the
era of those who the successors from the
companions radiAllahu anhu,
and it's sufficient that you should know that
there's no major collection of hadith except for
his hadith are narrated in it. He's like
a very top carnivore from the from the
Tabitha. He had a miraculous memory. He's a
very a man of great virtue,
and,
really, the whole science of hadith is indebted
to him.
In a way that there's perhaps after the
prophet Sallallahu Alaihi Wasallam in the Sahaba, there's
no individual that it's indebted to, it's indebted
him. That's a very long story,
and, we're not gonna tell it right now.
But, Shaul, maybe if you come, he's,
come to the introduction to Maliki fiqh, there's
one of her band when I give it,
then you can listen to it. I think
it's online somewhere. You can hear about it.
So it means she have narrates.
Omar
bin Abdul Aziz,
who is they call him the 5th Khalifa
Rashid. He was a pious man,
a great grandson of Saidna Omar
from his mother's side,
and, a,
and and also from the Banu Umayya. He's
one of the
but he's a very pious man, and he
studied from the great masha'i of the Tabi'in
in Medina Munawara.
There's a long story story about him also
that said the Omar
on whom he said that there will be
a man from my progeny
who will,
who will have, like, a
who will have the effect of having his
head been cracked.
But he'll he'll come to the at a
time of and a time of mischief, and
he'll make a slah. He'll fix things at
that at that time.
And so they all thought maybe it will
be from the Ola that said not beloved
in Umar or whatever, but it turned out
it was through. It was this this young
boy that everyone thought was from Banu Umayyah,
that that he's the son of a tyrant.
But then he turned out to be really
learned that guy and a real pious guy
afterward, and they're like, oh, yeah. And said
this thing as well, and he's also a
descendant of said Omar.
It's really interesting. You know, when you tell
the everyone
freaks out. You tell
the and they'll say, oh, it's whatever.
Right? Even though it's not, it's maybe at
worst, it's like a fabricated story. They freak
out. Right? But if you tell the Koranat
Hussein, the Omar, everyone's like, yeah. So that's
awesome. Like, every nobody will say anything.
But, so this is Omar of Abdul Aziz.
When he was Khalifa,
he called
a man by the name of Gilan,
who was, Padari. Padariya
is a heretical sect that didn't believe in
predestination.
So their whole idea was like, well, if
Allah is gonna punish you for your sins
and he punish you for
your your sins and and reward you for
your good deeds, what's the point of what's
the point of,
you know, what would the point of that
be if he already knew what was gonna
happen?
And,
the
say, look.
You understand why the choices you make qualify
you for punishment or for for,
for for reward.
But there's a high reality to that, which
is Allah knows everything that's gonna happen before
it happens and,
that that, Allah,
you know, nothing will happen except for him
wanting it to happen. So to to make
your will somehow, like, independent of his
is not it's not it's we don't accept
that. This is the good position
of If you have confusion about it, you
can go listen to the
the Tahawiyah
recordings on the SoundCloud.
But the idea is what is so so
there's 2 extremes. 1 is to negate free
will from a person at all to the
point where, like, your sins, you're not even
gonna be punished because it's not really your
fault. Allah chose it. That's the type of
extremism. They call them the Jabariya.
And then the other type of extremism, the
Qadariya, the people who believe that I have
free will and Allah has no choice in
my
free will. I choose what I want. He
has no choice in that. So this is
from the the latter group. He's a he's
a
proponent of radical free will.
And so,
Omar bin Abdul Aziz, he was a man
more concerned. He was not more concerned, but
he was at least equally concerned with people's
deen as he was with the political matters
of state. He was concerned that people should
be good Muslims, they should go to Jannah,
the Deen should be preserved and propagated and
practiced.
So they say that, they say that, you
know, like the rulers have an effect on
the people.
So when, Al Walid was,
Al Waleed was,
Khalifa,
Waleed bin Abdul Malik, he there were a
great number of public works projects that that
were undertaken.
So people in that time, their conversation used
to be like, oh, you know, did you
see this building? Did you see that building?
Did you see this bridge? Did you see
this road? How much does it cost to
have build this? How much does it cost
to build that?
Whereas, Umar bin Abdul Aziz, during his Khilafa,
he's a pious man, so people would ask,
how many
did you memorize? How many did you memorize?
That's the thing. It's phase 2. Like, the
kids come and they start wearing and they
start acting like they're, you know, like they're
a stabbed. My my my, my boys and,
class. Right? So, like, you know, Baba is
Baba, but, like,
is cool. You know? Like, so so he's,
like, you know, he's rolling around in the
field like like, what the kids do. You
know? Like, it's become cool for him now.
So so the so the kids are asking,
like, how many jokes did you memorize? You
know? So that that was the way the
the the rule of Omar bin Abdul Aziz
was.
And so imagine depravity now that our ruler
is the one who
has introduced the names of, like, questionable,
film actor actresses into the households
of America.
What are people talking about now? Allah protect
us.
At any rate, so,
he's he's he's concerned. This guy is, like,
spreading mischief and misguidance.
So he calls him he calls him to
the the palace of the Khalifa,
and he says he says to him, he
says that he says that,
it's reached me that you're
spreading your your belief in, like, radical
radical free will.
And so he responds,
because he's, you know, he responds,
you know, if he's telling the truth or
not. He says that, oh, they're they're they're
lying.
They're lying. They're lying. They're
lying against me.
And then he says
and that but, you know, the sign that
he didn't you know, he's not really,
you know, very thinly veiled, like, actually deal.
Right? He says,
don't you see that Allah ta'ala, he, he
revealed,
in his book that we indeed created in
San,
from a cloud of blood,
that we,
that we subjected to
whatever its process, that whatever, process of of
growth,
and we made that cloud of blood eventually
into,
something that hears and something that sees and
something something that hears and something that sees.
And then we guided it to the guided
it down a path that of its choice
that it can either that person can either
be thankful or that person can be unthankful.
Meaning the person can be a person of
iman, you'd be a good person, or you
could be a kafir, you could reject Allah
and then do whatever do whatever you want.
What is he trying to say?
He's like, oh, no. No. They lied. I'm
not really a Qadari. But doesn't it say
in the Quran that Allah, you know, made
the, insan from, like, a cloud of blood,
and then he gave him a choice that
you choose what you wanna do. You wanna
be a a a believer. You wanna be
a.
So, like, you know, he's d l you
know, that's still his thing, but he's just
trying to be diplomatic about it. You know?
He probably took a Dawa course as well.
So he's now trying to be, you know,
use some Hikma or whatever whatever they call
it,
in order to
to to to teach a about about,
about the dean.
And so,
you know,
in his very, like,
very, distinct, I ain't the one style,
he then retorts to him.
He retorts to them.
So he kept he he, he kept reading,
and so then he gets to he gets
to what in the same Surah that Allah
says who and therefore, whoever
wishes,
can take a path to his lord.
So he land is like, yeah. You know,
this is also on my
it's also on my scoreboard. Right? Whoever wants
to can take the path. Meaning, your will
is what brings you on the path. And
so
he stopped there. And so, Mir al Mu'tmunin
said, Omar bin Abdul Aziz, he says, keep
keep reading. He says,
so keep reading. He
says,
Right? It's same Surah you get. He got
to the point that and you won't desire.
Right? The the previous thing that was read
is that that whoever desires to take a
path with his lord, let them take a
path with their lord. Then Allah tells us,
and you don't desire except for Allah desires
for you to desire.
Right? And so,
so he got the point. Umar bin Abdul
Aziz, he he made he made his proof
that this is this is, you know, our
our our aqid doesn't hard predestination,
radical predestination, or radical free will. It's that
what it affirms that both realities, there's some
part of it functioning at the same time.
But the the reality of Allah's being in
control is higher and more lofty and more
worthy of,
of a person's consideration
than their consideration of themselves.
Even though even though it's part of the
deen that people are responsible for their for
their
deeds in some limited sense. But ultimately, Allah
is the one who makes whatever choice he
makes. Then someone will say, well, why did
Allah choose this? Why did Allah choose that?
And so
he says it twice, not just once, twice
in his in his in a aqeedah.
Allah himself says
he's not to be asked about why he
chooses what he chooses even though the creation
will be asked. This is one of the
things that makes him Allah is that you
don't you don't ask him, a, because bad
ada, but more fundamentally, because you'll never be
able to understand the answer to that question.
Right?
If your dog were to ask you why
does he equal mc squared, you barely know
what it means to yourself. Even if you
understood it and you're the award winning bestest,
like, professor on rate my professor dot com,
you still aren't gonna be able to under
explain to the dog.
The dog has more chance of understanding equals,
I'm c squared, then you and me were
hemmed in by time and space, understanding
understanding what Allah the one who created time
and space, and the one who does
nothing like them to him. Why does he
choose what he choose?
You know, even if you were to tell
us the fact that we think we could
understand itself as a type of ship,
and you can think about that on your
right home. So he says he he so
he says,
he reads that that you won't desire except
for Allah desires for you to desire.
He says that, here in this like. Right?
He says he says that,
oh, meaning, like, he's trying to say, you're
you're okay. You have a point. He says
that now that you point this out, that
this is after all that stuff, the last
thing that's mentioned on this issue is this,
that you don't desire except for Allah desires
for you.
Because it's it's I feel right now like
like I never even heard this from the
book of Allah. Like, I never paid attention
to it. So you brought it to my
attention,
right now,
meaning, like, you you you you made a
good point.
So
then after that,
Umar ibn Abdul Aziz, he he told this
real line. He said, why don't you read
from the beginning of Surat YaSeen? So you
got to the
verse that it it's these people, some of
them, it's the same for them. Whether you
warn them or you don't warn them, not
gonna they're not gonna believe. Meaning what? It's
also a a a a an affirmation of
the divine predestination.
So when he got to that verse, then,
he says,
it's as if, like, I never read this
verse before. Like, you brought it to my
attention, and I I get what you're where
you're going with this.
He says that as if I,
it's as if we I never heard this
before.
He says that bear witness, O Miro Motein,
that I made tovah from my
former former heresy
of of of Qadrism,
of radical free will, the advocating of radical
free will.
Oh Allah. And he's
also
This is that he says that fear the
insight
and intuition of the believer because he sees
with the light of Allah ta'ala.
There's something about imam that guides a person's,
judgment,
and so to the point where it gets
uncanny sometimes.
So what happens, this guy says, oh, Amirul
Mumini bear witness that I have made Tawba,
I've repented from my heresy,
and from my deviance. And so,
what did he say? He said, oh, Allah,
if if he's telling the truth, then accept
his repentance and make him firm. And if
he's lying right now, just to show face
in front of, in front of me. If
he's lying right now,
then put him under
the the control of the of somebody who
will have no mercy for him
and make him into a sign for all
the believers, like an example for all the
believers.
He
says that, he says what happened to the
He says
that,
the the movies are already cracking a smile.
They already enjoyed the story, you know, and
soon it'd be movies inshallah.
Is what? He says that, this we saw
the same with Iran when during the reign
of
of Hisham.
Hisham bin Abdul Malik is the last effective
ruler of Banu Maya. I mean, there are
people who take the caliphate after him, but
he's the last effective ruler,
of Banu Umayya. He's like the way younger
brother of, of Al Walid and of Soleiman.
So what happens is we saw him during
the reign of
of, of Hisham,
that Hisham had ordered
his two hands, to be severed and his
2 feet to be severed and that he
he he be crucified.
So we saw him in this state.
And
from the Ullama says that,
I saw him,
on on the cross, crucified in this state,
hanging from the gates of Damascus.
And, when he was dying, we came to
him and we said,
what's the deal,
of Ilhan?
He said that this is I've been afflicted
with the the the dua of a righteous
man, Omar bin Abdul Aziz.
I was just I was just him.
Oh, I made toba. You all he says,
if I didn't hear these, I I asked
before. He was just trying to be slippery
about it. And so he said that that
that caught up with me. In the Disney
version, everyone lives happily ever ever after though.
The
person should be afraid of the the
the the acting stupid with the the pious
and the righteous. But this is from the
this is the the the the lesson from
this ayah that it's the same whether you
warn them or you don't warn them, they're
not going to they're not going to believe.
Meaning what? Don't let that hurt you, don't
let that slow you down, don't let that
hurt your feelings,
and don't let that let you don't think
that that's a sign that you're not doing
your job properly,
that they're not accepting it.
He says that, Allah
So out of this entire Surah, there is
consensus amongst the that the entire Surah was
revealed in The only
one ayah that there's a difference of opinion
with regards to where where it's,
where it's,
it's revealed
is,
is this ayah
that Allah says that,
sorry.
The before that, which I I I skipped
in my, in my,
haste
that says that that the warning is not
for them, those people that are gonna reject
it one way or the other. Rather, the
warning is is only beneficial for the person
who follows,
follows the,
follows the revelation.
Meaning that if they they they know that
this is from Allah, that they'll actually obey
it.
And that those people who fear,
a Rahman, the most merciful from the Ghayb,
from the unseen,
That person, give them the glad tidings,
of mercy,
and and,
and and honorable and honorable reward, which is
Jannah.
And they say that he
passed away on a Jumaa,
Rahim and so
he read Surat Kahf
while waiting for he took a he made
a hustle and he read
and he put on his new clothes and
he read
waiting for the
for the salat. And then when he was
done with that, this hadim said that he
there was still time before it was time
to go out for the salat.
And so he he started reading Asim and
he got to this verse, the words
that give him glad tidings such a person,
the one who fears Allah, a rahman from
the grave, from the unseen.
Give them glad tidings of forgiveness and of
an honor
honor honorable reward, and then, Allah
took him back. He died after uttering those
words.
So we take it as
a good sign for our for our.
So another reason you should read the words
of the Quran
that, you know, the person is going to
die in, in the way that they lived.
And the last the last thing that they're
doing when they die, that's that's, you know,
an indicator of their state forever. Allah TA
take us in a good state and protect
us from from from from, you know, doing
something stupid that we should seal our fate
in a bad way. So this next ayah
is the one I said that there's a
difference of opinion, whether it's Maqi or Madani.
So that indeed we bring the dead to
life,
and we,
we write down all of those good deeds
that they they they they put forth
and all of the effects that they have.
The word literally athaar is a gemma. The
word literally means footprints.
But it it then it metaphorically means what
the effect because that's the effect your foot
has on the sand,
that we we all we we write all
of those things that they put forth for
themselves and all the fact that they had
on everything.
And, all of these things we have preserved
them,
in a a manifest record.
The manifest record is what is the
according to some of the and some of
them say that this is the book of
deeds that the angels are writing for you.
Now interestingly enough, before we get to the
the Madani part of this ayah,
the
the the the,
they say, oh, look. See, it's mentioned is
made of the of the they say that
if you don't believe in the of the
or whatever, you're a kafir.
And then the Sunnis are like, okay. Cool.
Can you explain to us, like, where this
is mentioned in New York? They're like, oh,
look.
Everything we have preserved in a in a
in a clear imam.
So who here knows who the clear imam
is? Is it clear from the context who
the clear imam is?
No.
In fact, from the Siaq of the Aya,
right? The Tadkira is made of what? The
mention is made of what? That indeed we
bring the dead to life
and we write down
we write down all those things that they
put forward.
And tell even their footsteps or until even
the effects of their deeds.
And everything is preserved in a in a
a a manifest.
Either imam here means like a a record
that's like in front of you.
Right? Or it means a person.
In the context of mentioning the writing, which
one is it gonna be?
It's gonna be it's gonna make sense that
it's the the manifest record.
If it's a person, who is that who
is that clear imam? It's not very clear.
I guess it's didn't
get it either. This is why then afterwards,
secondarily, the people who, you know, their political
ideas, what, someone from the Albaite should be
Khalifa, which as a political ideology, many of
our masha'i had this, Abu Hanifa, Malik, uh-uh,
you know, Shafi'i. This is a political ideology,
Imam Nisayev.
I would say majority of the old ulama.
But if you want to make your politics
into your deen,
right, and say, okay, this is a part
of the deen. Well, the Sahaba, they they
didn't
they didn't,
put this clear imam forward, whoever it was.
Then what do you have to do to
in order to explain that? Because it doesn't
make sense now. So, oh, they're all Kafirs.
They're all monastic. Then you go down the
slippery slope of, like, just,
you know, burning the entire setting the deen
up on fire. This is a more simple
way of explaining it that doesn't involve,
burning the house down of Islam.
So at any rate, this,
this this, ayah,
there are from the from the hadithin that
those who
that that, say that this ayah from the
they say that this is this is a
hadith of
that that has to do with a specific
incident, which is that Banu Salama,
which is a clan of the Ansar,
their dwellings were far from the Masjid.
And so they got, like, you know, they
they're
real in on deen, you know, this is
their thing. They're,
so they're they all sat together and made
much further, like, there's a big open space
next to the Masjid. We're gonna now move
to the we're gonna move to the Masjid.
We're gonna abandon our old place of dwelling
and en masse, we're all gonna move to
be closer to the Masjid.
And so,
it's narrated in Sahih Muslim from saying that
Jabir bin Abdullah
here
So this is the Jabir bin Abdullah radiallahu
on whom on whom on whom on whom
on who narrates that Banu Salamah wanted to
move
closer to the Masjid,
and he said that there's a there's like
a large spot around the, Masjid that was
empty.
And so that reached the prophet sallallahu alaihi
wa sallam.
So this is actually a hadith that we
read relatively recently in Riald al Salihin as
well.
That,
when the prophet heard this, he said, oh,
he says, if you stay in your if
you stay in your,
if you stay in your current dwelling,
know that that every footstep that you take
to the masjid will be recorded as a
reward for you. Because what is the
ISA? Right?
Indeed, we're the ones who bring the dead
to life.
And we're the ones who write down all
the deeds that they put forth and all
of their footsteps.
And everything we've,
we've encompassed in a in a manifest record.
So what did the prophet
say? He says that
stay in your places,
that that you're in right now, and all
of your footsteps will be will be recorded.
They'll be written down.
And there are so many hadith of the
prophet they talk about the the virtue of
of walking to the Masjid. Right? That every
step you take to the Masjid, Allah will
forgive us sin and and and with every
step you take a Masjid, we take to
the Masjid, Allah will record a good deed
with every step you take to the Masjid.
Allah will raise you one rank, you know,
in in in your in your station with
him.
This is a really great,
act of worship, the walking of to the
Masjid.
Specifically, the the
the walking to the Masjid is is a
great act of worship. The is
there as their sheikh as well. He's saying,
this is actually a good thing. You don't
wanna give this up.
And this is one of the things that
we've mentioned also in the Darsa as well.
People we should have, like, small massages. Like,
don't build these huge monstrosities that, like, drive
the village and the city hall insane
because you park improperly. This is not make
small places. Don't have Jumaal over there. You
don't have to have, basketball court. You don't
have to have a $100,000 chandelier.
Just enough place for 30, 40 people to
get together and praise a lot, like and
people should move close to those places. So
many so many
neighborhoods in Lombard Addis and Villa Park, these
places that that that literally they could use
places like that. And so someone okay. Fine.
You know? You have, like, someone's grandpa is,
like, driving to
the harsalam every day or to fill up
to IFS every day, which is wonderful. We
love that. Allah
give reward. May those massages be filled inshallah.
But the idea is what? Is that who's
gonna get the reward for walking in the
masjid then?
Right? The bishara of the prophet for the
people who walk in the dark part of
the night. Who's gonna who's gonna receive that
reward? That's a part of din as well.
That's a part of din as well.
So, we continue. The rest of the the
rest of what I wanted to cover today
is a particular story that Allah tells
of the people who came before,
again,
in what context that Allah is
giving courage to the prophet
in undertaking the
spreading of this message.
So he says, you're having a hard time?
Let me tell you about somebody who had
a hard time as well. So
that tell them tell them as a as
a parable,
the story about the the the
the companions of a a a town,
when the the the emissaries when the messengers
reach them. So here, messenger doesn't mean like
a nabi, like a person who receives wahi,
rather someone who's just carrying a message.
We sent 2 to them,
and the the the those 2 emissaries were,
those 2 emissaries were,
rejected.
And so we,
increased their number with a 3rd,
and they came
and and told those people, indeed, we are
we are,
we are, sent to you with a message.
And so this is a a story if
you read the if you read the,
the what the what the salaf said, with
regards to tafsir. This is a story of
the dawah of Sayna, Isa alaihis salam, to
the people of the city of
Antioch. Antakya
with with a pa. It's also narrated with
a ta as well. It's a modern city.
It's the modern Turkish name for Antakya. The
for the province is still Antakya,
but the the the city itself is called
Hatay. They gave it a the Turkish name
instead of the Greek name.
But the city is still there, and it's
actually considered part of Sham.
The people of Antioch, when the Arabs were
having their revolt against the caliphate, they're like,
no. Thank you.
We're gonna keep it keeps it real with
the with with the Khalifa.
Right? So they're all Syrians. They're not actually
Turks.
And so they still the the majority of
people, they they they speak Turkish. This is
one of the things actually Sheikh Mohammed Hassan,
he
he mentioned in a really awesome Bayan about
the resistance of the ulama to colonialism.
He mentioned that there's a Jama'at of Muertani
ulama when Muertani fell to the French. They
made hijra to the the caliphate. So when
they got to Istanbul,
they, they were like they they didn't feel
comfortable because they didn't know Turkish.
So where did they go? They went to
they went to,
Antakya
because it was politically still part of Turkey,
but it
but it,
they're Arabic speakers.
Also, their spots are the best ones,
but that's that's not the that has nothing
to do with Surat Yasi. That's why I
said, don't call it tafsir or say gems
or something generic like that so I don't
get, like, stuck with this stuff on the
Al Muqiyama. So this so what happens this
is a story of what? Sayid Nai Sala
alayhi salam will send send 3 or 2
of his companions to that that place, and
then he'll send a third one,
because their dawah doesn't go so well.
So the the 2 that go there,
and then the third the third catches up,
The people of the town were, they said,
So what happens is that they reject
the the the the dawah at first and
they say that you're nothing except for a
person just like us
and the most merciful, any Allah. Right? So
they acknowledge Allah as theirs, that Allah didn't
send anything. You're just lying. And so this
idea that Allah didn't send anything at all.
This is a stupid idea.
If you don't, you know, someone's, like, not
a Muslim and they're listening to this, like,
oh, yeah. We're gonna believe in Islam now.
We don't don't believe in Islam right now.
Nobody's forcing you to do it. Right? But
but, like, to say Allah said nothing,
this means what? Like, Allah created the heavens
and earth with no purpose. He created mankind
with no purpose
that all the other monkeys, you know, they
don't have a iPhone, but we have a
iPhone for some for but just for no
for no reason. Like, you know,
this is this is in and of itself,
not understanding who it lies. But he creates
everything with intent,
and he creates everything with design, and all
of the animals seem to fit in really
well. We're the only awkward ones hanging out,
you know, like, you know, like a like
a Muslim kid at the 7th grade dance
in middle school. Like,
you know, that's that's our allot from the
creation. No. There's not no piece like that
that doesn't fit.
There's no piece in the creation like that
that doesn't fit. So if you wanna accept
somebody what they're saying or not accept it,
you can evaluate it on its own merits.
The idea that Allah didn't communicate his intent
to his to mankind even though everything else
from the creation seems to know what its
point purposes and where it fits in.
This is this isn't, lack of understanding of
Allah
And so so they respond to them, in
the the the narration of the Quran is
very, like, it's very quick. It's like a
very quick summary, very high level summary.
This is that they they they said our
lord knows that we are we that that,
we are indeed,
sent to you. And,
our responsibility is nothing except for that we
should just convey the message clearly.
Meaning what?
If you don't believe, you don't believe that's
your issue. Some of you are not gonna
believe anyway.
But our responsibility is not to make you
love us.
Right? We're not gonna take the gospel and
save everybody. Rather, our point is to convey
the message. The rest is the business between
Allah and his creation.
And so what did they say? They say
they say, oh, we take a bad omen
from you. You people are bad luck.
This expression
is like the way that that the Jahili
Arabs used to augur
omens
is what is like that that a bed
wound would run-in a flock of birds.
And if the flock veers to the right,
it's it it means that, you know, it's
like mixing the 8 ball that whatever you're
thinking of is a good idea. And if
it veers to the left, it means a
bad idea. It's shunt.
Right? Yumen is is, yamin is Mubarak
and then shukm,
the is like a bad omen. And so
the prophet,
he said, if you find a kind
of an abuse of Allah alaihi wa sallam,
youhibulfal.
The prophet,
he said that if you're trying to do
something good and you see a good omen,
this is good. You can take that. Said
if you see a bad omen, ignore it
and just keep going, which is pretty gangster.
Right?
So if you love a lata Allah, whatever,
it doesn't matter if the whole rest of
the, you know, the birds and the whole
system is, like, against you and it's showing
you, like, it's not gonna work. Who cares?
If Allah is on your side, then it
doesn't matter if the planets and
the stars,
conspire against you. Who cares?
They're you know? So at any rate, so
what happens? They say,
that we we we consider you're coming to
be a bad omen.
Said if you don't stop now, we're gonna
stone you. And,
the
of course, to be mentioned whenever the mention
of stoning is there in the Quran, it
means kill. It's, like, means it's a metaphor
for killing someone. So we're gonna kill you,
and we're gonna torture you before that a
painful torment.
Says your bad omens
reside inside of you.
If,
if,
if you're only people who took, remembrance, if
you're only people who thought about what you're
doing, you'd realize the bad omen is inside
of you. It's not in us.
But
you
people are people of excess.
Meaning what? The the stretch for killing? This
is useless. It's pointless. It's an excess.
What are we doing? Okay. Fine. You know,
you don't like Muslim. You don't like Muslims.
Right? Why? Okay.
You know, Abdullah is not gonna vote for
gay rights. He's not gonna, like, go kill
gay people.
Right?
You know, Fatima is gonna, you know,
dislike drinking. It's not like she's gonna take
a gun and shoot people who are, like,
drinking or or you had a beer. That's
not how that's not how this thing works.
You know?
This is Isaraf
that that you don't like something from the
message,
that's fine. But you're, like, hyper overreacting to
to it by threats of violence and genocide
and but then you you just think this
these, like, weird
people from Greece, New York were gonna go
and, like,
they were gonna go shoot up the holiest
slumber.
Right? Besseen, like, poor, like, African American Muslim
guys, like, 200 of it's not even a
very big communist. It's like a small like,
not even a village. They're gonna go shoot
them up and, like, they gave the transcripts
of their their,
conversations with each other. And one of the
guys is, like, you know, I don't wanna
kill babies, but if there's collateral damage, then
so be it. That's Israf.
Okay. You don't like Muslims. Okay. Don't don't
eat Halal Advocates certified restaurant then.
Why you wanna kill someone for that? You
know? But that's that's the the way kufr
works. So so, the the the story is
is is,
mentioned
that,
from from Ka'b,
Al Abbar and Wah bin Munaba
or Munabi
that,
that
sent sent sent these 2 people to go
and preach preach the deen
to the people of, of Antioch. And,
they stayed for some years.
And they were essentially jailed, and they were
threatened with death and things like that. 10
years, they basically would go and preach to
people. And their miracle was what? Their miracle
was the ability to cure the sick.
So what they would do is they would
go and preach and then people would ask
them what's your proof? They say we can
cure your sick, so they bring their,
the their sick people, and they would get
cured.
And, like, blind people would get cured. All
all different types of people would get cured
from their their sickness,
but then they're preaching the din as well.
The people don't like it. They're idol worshipers.
It's like a Greek speaking town from, like,
old, like, whatever Hellenistic, like, Byzantine.
I guess not Byzantine yet because Roman Empire
didn't divide into east and west yet, but
it's like it's basically it's the Roman Empire.
They're not really into monotheism or whatever.
And so and so it's not going well.
And so what happens is, then
he sends a 3rd who's the third one?
The third one, the name is mentioned in
Arabic as Shimmerun.
Shimmerun is is the Saint Peter, what they
call Saint Peter.
Saint Peter is if you read the, read
the the the the gospels,
or whatever the the the New Testament, I
should say. Right? He's he's referred to as
Simeon Peter. Petra Petras in in Latin or
sorry, in
In in in Latin means sorry. In Greek,
it means rock,
which is what what what
the
the the the title of the Sinai, Isa
alaihis salam, gave him. His name was Simon.
His name was Shimrun. It was one of
the it's a it's a a name of
a common name amongst the Banu Israel.
But he Saidna, Isa, alaihis salam, gave him
the
gave him the the
of of kapha, which in in in,
Syria means what? Because that's Syria. He spoke
Syria, Aramaic. Right? He didn't speak Hebrew as,
like, the the the date of the language.
Right? It means what? Like a rock, meaning
someone who's solid.
Someone who's solid. And so that gets translated
into Greek as
as as Petra says Peter.
Someone knows Greek, they may decline the the
the word properly. I may not be declining
it properly, but that's that's essentially what I'd
say, the petrification and things like that. That's
what it comes from the same
from the same word.
And so what happens is that he he's
like he's like whatever, like, level 7 black
belt at Dawa. So he's gonna so the
other 2 couldn't, you know, they they're they're
they're not making headway.
Now they're in jail, and they're, like, basically,
everyone hates them and mocks them.
So,
Peter comes to,
comes to the comes comes to the Antioch,
and he,
he will instead of first making the Dawah
openly,
what will he do? He'll endear himself to
different people who will then endure get him
into a different circle, who'll get them into
a different circle until he can get to
the court of the the court of the
ruler of that city.
And so the ruler, he's amazed with his
intelligence and how well he speaks and his
good manners and his Hikma and this and
that.
And,
and and so he will get a position
basically as one of his ministers, as his
Mosheel, his his, like, consultant.
And so what happens is,
that that ruler, he's, like, upset with these
other 2,
and he's, like, I wanna kill we wanna
kill them. We we're gonna kill them. And
so what do you think about it? He
doesn't know that they're all they're all in
in in, you know, in cahoots. Right? So
he says, why don't you call them forward,
and then we'll hear hear what they have
to say, and then we'll hear what the
arguments against them are, then I'll give you
my opinion.
And so
what happens is
they they they bring them forward and they
make their Dawah again,
but, you know, they they they they they
keep quiet. They don't say anything. They know
that this is Peter. We know him,
but they're keeping it DL still. And so
what happens is that,
the the the they make their dawah in
front of the king again, and then and
then Peter asked him, what's your proof? Says
that we can heal the sick, by Allah's
mercy.
So they bring a blind child. They say
do so they redo him and whatever, and
Allah
will bring him give him sight again.
And so what happens is they're like, okay.
Well, now we'll bring you one. If you
can do it, you can do it. If
not, then,
you know, then you failed. Which is what?
This is a child died 7 days ago.
We haven't buried the body because the parents
are out of town. They're gonna return soon.
So bring the this dead child back to
death and will
then we'll talk.
So they they they they recited the divine
name, and they made
the 2 of them openly and and
and
and quietly.
Right? The 3 of them. And so what
happens, the child gives the child life again.
And so the child, they ask him,
you know, what have you felt? What did
you experience? What just happened? And so the
child said that I had died.
And, I was being escorted to the the
to Jahannam because because of my kufr.
And
an angel came in a in a beautiful
form
and,
said,
in front of Allah ta'ala
that,
said that that bring him back to life
because
the 3 of these, them are are are
praying for his return. And so he points
out the 2 and he also points
out he also points out the the the
one who's,
the one who was disguised. Right?
Because that the 3 of them the 3
of them because of their prayers
allowed this angel to bring me back. So
what happened was that the the the the
ruler himself accepted the iman, but a great
number is people still refuse to take it.
And so this is like a summary that's,
there's a lot more detail in the
in the story,
but this is a summary that that that
of what happened with their with their dua
and this took 10 years.
The ayat go by very quickly, but this
is the summary in the Khulasta of what
happened in 10 years. And there's one more
incident. Right? That they that they threatened basically,
they threatened them with death.
And so what happens,
is that the the the the the story
continues.
And so so what happens is I told,
like, a bit further into the story, but
you paused. The 2 of them come,
and, the people don't wanna believe him. And
what happens is they also made dawah to,
a person from city. One person accepted their
dua.
And it's it's,
mentioned by Kabal Abbar that that person was
a idol maker.
He's a Habib. The prophet actually names him
by name. That his name is Habib. He's
a carpenter by the name of Habib,
and he
he basically he he was an idol maker.
He would make idols out of wood.
And in his old age, he he he
had become a a leper.
And so he would worship the idols and
plead with them to cure him and give
him his life back. And obviously, it wasn't
happening. And so what happens is that that
these 2,
emissaries from,
they made dua to him as well.
And he also asked, what's your proof? He
said we can cure the sick. So they
made dua and he's he's cured from his
leprosy.
And so what he would do is he's
not like he's their their their buddy as
well. And so he will work during the
day, and half the money he'll use for
his family, the half the money he'll give
to these 2 so as to sustain them
during this 10 years of DAO or whatever.
And so finally, when they get to the
point where they're they're gonna kill they're gonna
kill them.
Okay?
The the ruler accepts,
but the people didn't accept.
And now they're gonna kill all 3 of
them. Now this this this person was the
one person who accepted their their their their
dawah with, like, fervor.
This Habib Najjar, he comes and he was
from the Aqsa Madina. He was from the
furthest part of the city. Why is it?
Because this leper the leper is like an
outcast. Right? So he comes from where he's
he he's living,
and,
running, and he when he hears that they're
this is about to go down, they're just
gonna kill these people.
He says, oh my oh my people,
follow the these emissaries, these people who came
with this message.
Follow those who,
who don't ask you for,
for any financial compensation, and they're guided people.
They're not saying bad, and they're not asking
for money.
This is a couple of things. One is
that this is part of the
that you're not you're not you're not trying
to rack up converts or rack up or
rack up students so that they can make
you like a big man. You know?
Puff your ego up or whatever. You're just
doing this out of sincerity. This is a
sign of sincerity that you don't actually seek
anything from the people that you're that you're
you're you're you're preaching to, which is hard
because there's a sucker born every minute. Starting
a cult is actually easier than teaching a
person how to be a human being.
It's easier to tell somebody and convince them
of your spiritual powers and hocus pocus alamagocus
that if you just, like, kiss my feet,
you'll be that's easy.
Give donations. Give me your money. You know,
devote your life to my teachings. That's easy.
To actually turn a person into a human
being and to make their life better, that's
difficult because people are stupid. Stupid. They don't
listen.
And when you do something that's good for
them, they don't wanna accept it. They'll fight
you for it. Whereas if you do something
to hurt them because it's easier, they'll oftentimes
accept it much easier. And so you see
that. This is why we say
it wasn't a cult member. After he left
this world, the Sahaba weren't, like, so on
him that they all, like, collapsed. Rather,
they're, like, they got to work. They rolled
up their sleeves and they, like, basically, like,
you know, they they did something. They did
a lot.
They did, like if anyone ever did anything,
it was them who did something in the
in in in the history of mankind.
Everybody else built empires based on, you know,
military * and, like, financial, you know,
ingratiation.
The Sahaba radiAllahu anhu, the fact that they
did it without without ingratiating themselves. It's like
a really big deal. It's not like I
mean, the task would have been hard enough
if they conquered it as an empire, as
a personal
conquest.
Imagine how much harder it was, how how
much harder they had to work in order
to do it for the sake of Allah.
This is he says, follow those who aren't
asking you for any money, and they are
they're guided. You know, they're they're not saying
bad stuff. They're not telling you to, like,
eat children or whatever. They're telling you to
be good to your parents and don't be
drunk all the time. Don't you know, I
mean, they're teaching you good stuff.
He says that he says that in, like,
what would be wrong with me that I
shouldn't I shouldn't worship the one who created
me and the one that you're returning to.
Right? He says created me. Why? Because he's
showing his link with Allah Subhanahu Wa Ta'ala
which is his love of Allah. And he
says, and the one that you're gonna return
to, meaning what? There's a threat in that
as well that you're gonna go back to
him.
Right? Me and Allah are already good. We're
we're we're good. You're gonna go back to
him.
Meaning, you know you're not good with him.
So
why would I take your path that I
wanna not be good with him? Because all
of us are gonna go back to
him. Indeed, if if I did that, I
would have been I would have been, like,
clearly misguided.
Indeed, I
have
believed in your lord. So listen listen to
me.
It
was
said to him,
enter into Jannah. He says, oh, I wish,
I wish that my my people only knew
how much my lord has forgiven me and
how much my lord has made me from
those who are honored.
So there's something a step in the middle
that is skipped over, which is to kill
them,
that they kill them. So this this Surah
is what? Again, it's telling the prophet
if they don't accept it, look, there are
people who literally died because of this in
the past.
But what is the of such a person
that this person spoke the haqq,
and his people his people killed him?
That when he died
and he
saw the mercy of Allah,
there were some of the said, no. He
was lifted up. He didn't die.
And,
the the mufasarin,
the, you know, says he obviously died.
They killed him,
and it's not a point of
to say that he didn't die. Maybe the
that said that he didn't die, what they
meant was the don't say to the people
who are killed in the path of Allah
that they're dead rather they are alive and
they are receiving their provision from their lord.
There's no point that's contingent on this. Right?
Someone might say the same thing about Said
Naysa alaihi wa sama. There's a point of
that's contingent on it, that we don't believe
the crucifixion even happened in the first place.
But
that he's killed, and then he said, I
wish that my my my people knew. So,
of course, Tobia has a real beautiful
a real beautiful,
attract,
that that he he he mentions,
that that that he he mentions,
which is that,
that that this is a very,
this is a very beautiful example of how,
how a person how a person should be,
if they wanna call people to the Haqq.
He said that that there are 3 people
who
3 people,
says,
and Zamashiri says that this is he he
claims that this is narrated from the prophet
sallallahu alaihi wa sallam.
That the people the people who came first
place from the umazar 3, Meaning that they
made dawah fearlessly and they never they never
blinked an eye.
And
who who was the one who the prophet
made dawah to his Banu Hashim,
and no one accepted except for him. And
he was just a child of, like, 9
years old at the time.
And the second is the.
Right? Right? That there was someone from the
people of Firaun when Firaun was basically giving
the order that said that Musa Alaihi Salam
should be
should be,
should be killed
and Banu Sura should be killed. He pleaded
on behalf of, of Musa alayhi salami. He
made the same point, which is like, why
are you,
you know, why are you opposing him? It's
not like he's, like, calling you to anything
bad.
And the third is Sahib, we are seeing
that this,
the this person. And,
mentioned, he says
He says that there's a great indication in
this ayah,
where where he says,
where he says, where he says,
right? Oh,
oh, I wish that my people knew how
much.
Right? Meaning what? Even after they kill him,
he still had he still has in his
heart
the desire for them for good for them.
You understand what I'm saying?
He wasn't like the guy who is like,
you know, like, look up criminals that they
they gave the death penalty, like, their last
words. There's, like, a whole Wikipedia entry on
it. And, like, more than half of them
are like, I'll see you at *.
Stuffer stuffers. Right?
Like,
which is, like,
obviously, the wording is not right, but the
sentiment is very appropriate at a time like
this. Like, look, we're trying to call you
to Dean and you just killed me. That
was kind of bogus. Right? So what what
is what is cool to be saying that,
like, look, this is this is how Dua
is made. It's not like that you spike
people.
Rather, you're not gonna make Dua effectively if
you don't correctly if you don't have
genuine love for what's best for people.
And so he says that that that that
that that this is a a a a
sign that the one who wants to call
people the deen, that person has to be
ready to swallow their anger, their their intense
anger. They have to be able to suppress
it.
And that person has to be patient with
the patient and forbearance with the people of
ignorance.
And to be kind and, right,
is the extremist form of mercy.
To have this extreme form of mercy for
the person
who will,
put put the the one who's making dua
into the,
into the danger,
that comes from,
from from the the the the most evil
of people and from the people of rebelliousness.
But
that person has to always be,
always has to be
working hard,
in in their sincerity.
And be,
be kind and gentle even though they're sacrificing
in in in their moment of sacrifice.
And to do all those things when when
people are
sincerely wishing for you to be,
struck down and
are are are making all sorts of claims
against you and and and saying all sorts
of things against you.
He says, don't you see how, he wished
for good. Right? He says, oh, I wish
my people knew. They could only see how
much Allah has forgiven me and how much
honor he's given me. Maybe they would have
been accepted the dean deen even after the
after he died. He says that
that that,
don't you see how he wished, for good?
Tamani Tamani is the wish that you have
for someone that's not it's like a far
shot, long shot, unrealistic wish,
that he still held out hope that that
that the people who killed him,
and and and, oppressed him,
who were
the the worshipers of of of idols.
And so he says that that obviously this
is Allah's
wish for the slave. If you wanna sow
slavehood to Allah to Allah, this is the
wish that you should have. The slave should
have mercy for other people. Allah to Allah
does what he wills.
Allah created Allah created the prophet
to wish guidance for everybody. Allah didn't wish
guidance for everybody. So
everyone does their job. Allah does his job.
He's good at doing his job.
So what happens is that this person is,
like, in this, like, super max, extreme out,
and sincerity and, like, wishing good for his
calm, and then they killed him. That made
angry.
I mean,
obviously, he doesn't react to things. He knows
his anger, knew from before he created the
heavens and the earth what they would do.
But that was basically, like, the last rope
for these people. And so Allah ordered
say to Jibril Alaihi Islam to let out
a shout.
And,
from that shout, all those people who didn't,
who didn't, believe
all of them were were annihilated.
And this is the the meaning of the
the the the
the verse
that,
says then, he says that we did not,
send down,
on his people after him
any army from the heavens
nor,
nor would we, send any,
any even one down. And he said that
indeed it was just a shout, and then
all of them fell silent.
Meaning what?
Allah sends down the angels for the for
for the as as a matter of honor,
he sent them down in Badr. He sent
them down on different occasions as a matter
of honor for the doesn't
need them.
These people were not even worth it.
So
Allah destroyed them with one shout,
and
and and that was all of the all
of those who disbelieved from amongst them, they
they then,
they fell silent. And this is what this
is again, it's an encouragement for the prophet
sallallahu alaihi wa'alehi. So whether they accept it
or they don't accept it, it doesn't matter.
It's the haqq, it's the truth, and it's
the overwhelming truth that will overwhelm everyone one
day. Whoever accepts it, accepts it for their
own good and for their own benefit. Whoever
doesn't accept it, accept, you know, doesn't accept
it to their own,
to their own debt detriment.
He says,
He says that what a shame.
What sadness,
on the, on the creation.
No messenger comes to them
except for they mock that that messenger.
Have they not seen how many we've destroyed
before them from the
centuries that none of them will will ever,
have a chance to come back?
And the Hasara is what? It's the Hasara
is not not not in this world. The
real hasara is that when they're in Jahannam,
the real, the real regret is when they're
in Jahannam
that, none of them will come back. None
of them will be able to come back
and and get imam that will will benefit
them.
And all of them will be summoned to
stand and give,
Hisa Bandi
on
the on the day of judgment.
Allah
give us a of taking the work of
and making it our own work and to
be steadfast in the
face of people who mock and jeer. Oftentimes,
unfortunately, there are many people who are also
Muslims that do that as well. Sometimes their
own relatives or our own friends or people
that are dear to us and whatnot.
And, obviously, there's a legal reality to Islam,
but there's also spiritual reality in the heart.
This is why the said that you shouldn't
mock the deen because mockery of the deen
itself is a type of kufr. It's it
only comes from the heart that doesn't venerate
that doesn't venerate the deen. So a person,
if they've done it or laughed or something
in the past, they should say their Shahada
again quietly and and just, not, you know,
not not not return to it. But you
don't know what's inside another person's heart. If
they don't accept it, don't worry about it.
This is another thing, dawah, because there's
the of the of the prophet
of the of those who came from before.
Right? Simeon, Peter, and his to the 2
emissaries, other emissaries of
and this Habib and Najjar.
Have mercy on all of them and give
them a high rank.
By the way, in the year 37, you'll
find in the history books, there was a
there was a great earthquake that struck Antioch.
I mean, perhaps this is what's what's, I
mean, like, at the history part of it,
I don't I'm just reading the the the
tafasir, so I don't know what from the
other material history how it fits together. But
perhaps that's what perhaps that's what, what what
the is is referring to.
But,
the idea is whether they accept it or
they don't accept it, the
modern
conception of dawah is, like, let's bend over
backwards. Like, don't pray in public when it's
time for salat because maybe people will laugh
at it and it's bad for dawah. No.
When it's time to pray, go and say
your prayers. And if they mock and laugh,
let them do it after 20 years of
laughing because these are these are not things
that happen like that. You know? These these
people were at it for, like, 10 years
and then all this stuff
went down. What happens a decade later when
they see you praying, you know, every day
and that you haven't missed your your prayer,
then they'll understand, well, maybe this is something
that's important. You know? Whereas if for 10
years, they they they they saw you waste
a prayer and hide like a mouse when
you pray or whatever. It could be anything,
any part of the deen, you know, that
you just hit it and you, whatever.
What the the lesson they learned from it
is it's negotiable.
It's something that you can push to the
side. It's not really that big of a
deal because if it was, you know, you
wouldn't push it to the side if it
wasn't a big deal. If it was a
big deal, you wouldn't have pushed it to
the side like you did. So don't worry
about what people say.
Right?
Rather do your best, in order to present
the din as best as you can without
actually, like, trashing it. And then if they
accept or don't don't accept, there are some
people who are gonna accept and some people
who are not. And some people will accept
sooner, some people accept later, even if no
one accepts.
That's between them and Allah. It's not like
your thing and my thing that we should
be sad about that. Fact of the matter
is that the dawah of the prophet has
a lot of barakah in it. People accept
it.
But even if you're in a situation where,
you know, you heard, you know, you saw
a YouTube video of a guy who gave
out, like, you know, a 1,000 shahadas and
you ain't get give even one out or
whatever.
That's not a that didn't it may be
a sign that you're people repellent and should
probably stay at home and read Quran more
than giving dawah. But it also some people
may be doing it right and it still
doesn't work.
It's not necessarily an indicator that there's anything
wrong with with the dua, that's being made
or even the one who's making it. That
person should be steadfast. And the only person
who will feel this pain is the one
who's gone through it. The pain themselves, you
know, that tried to convince people of doing
something that was right, and they get shot
down, swatted down. Then they read the story
in the Quran of the prophet sallallahu alaihi
wa sallam and, you know, literally Abu Jahlil
and his lackeys trying to kill him. And
then the story of the the the
the,
how how how difficult it went for them,
and how much saber and beauty they had
and and being steadfast. And so it gives
you a little bit of,
you know, it gives you a little bit
of courage, you know, to to keep going.
Allah
give all of us if I said something
wrong about the Quran Allah forgive me and
make it apparent inshallah. People can take the
take the correction inshallah and take what's correct
and leave what's wrong.