Hamzah Wald Maqbul – Yes Spirituality Is A Thing In Islm Dn In Review Masjid Sa’d Toledo OH 11192016
AI: Summary ©
AI: Transcript ©
The opposite of that.
The lamir is
returns to what? Returns to the returns to
the
that a person has something inside of them
that is a spiritual apparatus. The human beings
in the
compound between what?
Between a physical self and a spiritual self.
Now
the time that we live in this space,
the age that we live in is dominated
by a set of philosophies. I don't
even say dominated by a set of philosophies.
I say it's been trashed by a set
of philosophies. You know, there's modernism,
trashed by a set of philosophies known
as modernism.
Modernism doesn't mean you live in 2016.
Modernism
is a family of philosophies that are actually
not very modern at all.
They have existed as long as Kufar has
existed,
And they have been in vogue and have
been the dominant
frame and lens through which the universe
actually not very new at all. It's very
old.
And so this family of philosophy is one
of the the the philosophy that comes in
this family of philosophy is one
of the the the philosophy that comes in
the founding of philosophy is what's empiricism. It's
a type
of harsh intellectual reductionism.
Mpiricism means that I only believe the thing
that I can see, smell, taste or touch,
I will believe those things exist.
If you cannot show it to me, if
if you cannot see it, if you cannot
smell it, if you cannot taste it, touch
it, or
through your direct direct senses.
Right? Through direct sensory media means if you
cannot
prove that that thing exists,
that thing doesn't exist. So they say, you
worship your god, show me god. Where does
god exist? Can I see him? Can I
smell him? Can I taste him? Can I
touch him? And I cannot do any of
those things then. He doesn't
exist. They say your God is your imaginary
friend.
God is your imaginary friend. If you can
prove to me that he exists, I'll believe
in him. If you can't prove to me
if you can't prove to me he exists,
I have no respect for you whatsoever because
you believe in something that's from your imagination.
And we say, well, this is this empiricism
is a philosophically very weak point of view
because there are many things we don't exist
despite the fact that you cannot see small
change their touchstone.
There are many things that that exist.
Conservation,
and then the second law is
is is is entropy that all systems spontaneously
tend toward chaos or disorder.
And the 3rd law, one way of stating
it at least is what is that a
crystal structure at absolute 0
is,
at a zero state of entropy.
Right? So tell me when is absolute 0?
It's the absence of heat. Right?
Can someone show me absolute 0 in a
in a lab?
No. It's absolutely impossible. It's physical impossible for
me. Matter starts with all kind of weird
things that go through different states. You know,
this is like you get into some really
weird type of theoretical physics at that point.
As you approach it mathematically, you cannot go
to absolute 0.
In fact, the idea of 0 itself
the idea of 0 itself, I thought, is
the very but Rob, Michael, I'm gonna love
that. I'm trying not to
It's not it's 0 is not a number.
They even in mathematics, they don't consider that
what's what's called a natural number.
K? Show me one phone. Here is 1
phone. Show me 0 phones. You can't because
it doesn't exist.
The philosophical concept, we become so acquainted
And so this philosophical
concept wasn't natural to people. How do you
use the,
count in Europe before
before,
the Arabs introduced in Indian numerals to the
Europeans. These account using tallies. Right? The Roman
numerals.
Try to
calculate, like, loads load load
underpinning
underpinning on believing something exists that you have
no way of empirically
proving it exists.
K?
There are 3 types of knowledge
according to the philosophers.
Right? One is what the what they call
them in the the books of
something that is empirically provable.
Empirically cruel. Every time you stick your hand
in the fire, the fire is hot, therefore,
unifies
hot.
The second is the,
the rational
rational knowledge.
Okay? So when an atheist, the mooncake says
to us that god doesn't exist, you can't
prove god
exists. They are partly right and probably wrong.
They're right in the sense that what? You
cannot
prove through anyone out loud when you cannot
prove through the access through the senses that
a lot of god exists. This is
the through the senses that Allah exists.
This much is also something that our own
deen teaches us.
Anjalim. There's no one and nothing basically.
There's nothing like anything like him.
The idea that your
is an idea that you we don't believe
you. That you can make a capital of
allah, that you can see all of allah,
that you can
you can prove your senses somehow
But there's a second type of knowledge which
is what we call rational knowledge.
Now the person who's a reductionist and empiricist
says, you cannot see it, taste it, smell
it, touch it, it doesn't exist. This person
is as if they are philosophically juvenile. They
don't,
prove they don't they don't accept or they
don't
An
example of rational knowledge for example. Right? If
you have 3 items. Right? A, b, and
c. If you put a and b in
the scale, then they the balance one's out.
They weigh exactly the same. Okay. Then you
take them off. And then take b and
c and put them in the scales and
they weigh exactly the same. What do you
know is the relationship between the weight of
a and c?
They weigh the same. Do you have to
actually
test it out to know that?
No. You can if you want to to
confirm that something else is not going on.
But if the the first two procedures are
done properly, you can know with the appeen.
You can know with complete certainty that a
and c,
equal the same.
This type of this type of knowledge has
a very clear room for the existence of
Allah subhanahu wa ta'ala.
And it's not it's not proof that requires
like it's not a super sophisticated
proof. It doesn't require to be really mega
intelligent to understand it. It's not really
some sort of intellectual leap to understand it.
It's a very intuitive proof that the people
from ancient times understood.
Minister and courtier in the court of Abu
Jafar al Mansur, the the first,
significant ruler from Banbar Abbas.
And so,
Muslims must have a very open minded people
and these employ people, all different faith traditions
and some of them have no faith at
all, in the employment of the state.
So Abjahan Mansur
had employed
this murhid, this atheist,
who is very intelligent person by by dunuity
standards
and used to boast that no Muslim can
prove to me God exists. No Christian can
prove to me God exists. No atheist can
prove to me God exists.
I challenge any of your people. I'll bring
them forward and I'll debate with them. I'll
shut them all down in a debate.
And so the people the people who were
getting irritated and hurt them that he would
say this again and again. So they say,
Abu Hanifa, he'll get this guy. This is
very
not as well known. In fact, he was
one of the imams of the
in 5th. He was one of the imams
of the Ummah of Sayed Muhammad Sallallahu Alaihi
Wasallam in 5th. So before his mastery of
5th, he was actually
a,
a a a a a he was
the the the the the
creed of the Muslims,
in Kufa,
before his,
even embarking on his
role as
as the Fatiha of the people of Kufa.
He used to be the one that they
were called and debate with people of Sadaf
Abawlila of,
invalid and wrong traditions within Islam as well
as to debate with people of other faiths
who would throw down an intellectual challenge to
the Muslims to say, Abu Hanifa will get
this guy. Let's go to Abu Hanifa and
see if you'll debate him. So they had
a deep they staged a debate.
They scheduled a time,
and they made announcements for it. And so
the time of the debate comes and the
atheist is there and doesn't show up on
time.
Now for nowadays, that's normal. Right? You can
invite Muslim somewhere that doesn't show up on
time. Those days, they used to not be
like that. That was a different era.
Salaf Allah subhanahu wa ta'ala have mercy on
them. There are people who showed their
competencies
inwardly and outwardly.
So he's Imam Abu Hanifa is not there.
A minute late, 2 minutes late, 5 minutes
late, 10 minutes late, half an hour, an
hour. So much time goes by. The easiest
to live it. He's very upset.
Finally, after a significant amount of time, Imam
al Hayekah storms into the into the building
and he he gets earful from the atheist,
Where were you? You were not time. You
promised you would be there. You wasted my
time. You know, at least Muslims, you guys
said that you're supposed to keep your word
and what happened to that and blah blah
blah. He's just going on and on. Wait.
Wait. You don't wanna know what held me
up? Why I was late? He says, why?
What's your excuse? He said, I got to
the river. I had to cross the river
and I had no ship to get across.
And,
so I was very tense. I'm not going
to be able to keep my appointment. So
pacing back and forth and a lot, you
know, quite some time passed by and then
something amazing happens
that I see
a number of trees. They fell themselves,
stripped themselves, and separated into a planks. And
those planks spontaneously come together and they turn
into a raft. And I sat on the
raft and it took me across the river
and I'm not able to show up to
this debate. So the atheist gets very upset.
He's inflamed with anger. So I don't know
what's worse than the fact that you came
late or the fact that you told me
this absolutely ridiculous story.
He said if you can't believe that a
raft can make itself together spontaneously from trees,
how can you believe the entire universe can
make itself from nothing?
But
the game set match is completely finished.
If you cannot believe that a raft, if
it's ridiculous for you to believe that a
wrap is gonna come together
on its own.
If it's ridiculous for you to believe like,
you know, that
Hamza is not here. Right? All of our
budding young people are are all gonna be
doctors one day. You read in your biology
books about, something called spontaneous generation.
Right? They used to believe in Europe that,
like, life spontaneously
occurs. It just kind of comes into the
phase. So like,
medieval dark ages philosophers used to think, if
you take
a piece of rancid meat and wrap it
up in a cloth and throw it in
the damp cellar,
that it will spontaneously turn into a rat.
Right? So they mentioned this in in in
in biology books to make fun of
their elders,
to make to look down on them. How
do they check out where they're like, how
stupid they were. Right? How stupid were they?
And then later on, people would watch this
and, well, it doesn't turn into rats. The
rats are coming in from outside. And then
the people who believe in spontaneous
generations, wait. Maybe it's something more settled than
that. Maybe it's on
a microbial level that life spontaneously generates.
And so there's the whole,
whatever
the Louis Pasteur's
experiment where they have like broth and they
boil it to kill all the microbes
inside and they seal the flask and then
that broth will never go bad. And so
maybe there's some active ingredient in the air
that makes the microbes
appear. And by sealing the flask, you're cutting
that off. So Pasteur made like a long
neck
of the flask that coiled around again and
again. So all of the microbes from the
air would get trapped in the coil that
wouldn't be able to pass through it with
the air as the air pass through. And
those,
flasks of broth are actually still sitting in
a museum in Paris
to this day. And they're all great monument.
They passed through. They figured out
this great thing. He's a great scientist. Right?
But you're telling me you're telling me that
even a microbe, even a bacteria, even a
virus cannot
spontaneously
occur.
True. From from what? From broth.
Truly, the broth is smaller than the entire
universe.
Truly, the micro or the virus is more
than nothing. But you're telling me the entire
universe came from what? From nothing? This is
not really ridiculous. Right? So in the books
of the books of aqida, they say what?
Right? This is the the need, the necessity
of every effect in the universe of causes
and effects
to have one that caused
it. So atheists, they come back to, well,
if you say everything means something got caused
it to happen, what caused god to happen?
We say what? Do we say Allah subhanahu
wa ta'ala is part of the universe of
causes and effects.
Allah
is not part of the physical universe.
Allah
is the creator of the physical universe. Allah
didn't come out from inside of you. And
this this subtle piece of understanding
that there's nothing like that to him, this
is at the core of Tawhid. This is
at the core of the understanding of Islam,
of the Muslims. And this is a piece
of understanding information that has skipped
most of the Jews and most of the
Christians. In fact, all of the Christians, what
did they say?
Right?
They said that Allah subhanahu wa ta'ala was
born in the flesh of a man and
is from this universe.
That's part of their, isn't it? That that
Jesus Christ in the flesh is the son
of God, meaning he's what? He's God himself.
And so the belief
that Allah can
be part of the physical and material world
is what? Means the material world is big
and Allah is subset of it, which is
the same belief that the Hindu's have. It's
the same belief that the like the ancient
Greeks and Romans have. They don't have an
idea Allah had a like we do. Right?
The the one that they're going to.
They don't have that idea. They have what
god is like a human being, maybe a
little bit bigger with superpowers like a marble
x man character throwing like bolts of lightning
in the sky and flying around and changing
forms and all this stuff. It's really interesting
and like, you know, kind of souped up
like would compare us into a normal human
being, but it's basically just like a souped
up human being. Right?
Now tell me something. Do you think it's
a coincidence that the people who think that
Allah
is part of the material universe have produced
the most materialistic civilization,
the most materialistic society ever known for mankind
in the history of man?
It's not a coincidence.
Protestant theology actually teaches our mainstream strength of
protestant theology.
In fact, the dominant strength of protestant theology
that exceeded the religious beliefs of the enfranchised
class of this land,
They believe poverty is a moral failing.
That poor people are poor because God hates
them, and rich people are rich because God
loves them.
Right? What does Allah say in his book?
Right?
Right? The person when Allah,
tests
him and gives him so much and he
says, oh, Allah loves me. Right? So much
wealth, so much good. He says, oh, this
is a sign Allah loves me. Right? And
the other one,
when Allah constructs his provision,
that person's, my my lord has disgraced me.
What is a gnat? A gnat is a
a a an
insect that stings. It's smaller than a mosquito.
It's oftentimes
mistranslated as mosquito. It's actually smaller than a
mosquito.
It's smaller than a fly. It's smaller than
a mosquito. If the do you mean a
mentor about Allah what the wing of a
gnat means to one of you, about Allah
wouldn't give
even one sip of water to a catheter.
But it means less than that to him.
It's completely real.
Right?
What did Allah say that you may see
a person who is, this is not sick,
beautiful, strong, powerful, wealthy,
big for everything. And he is
his is what? His is less than what
one of you would give to.
So coming back to what the to the
idea that we're talking about with regards
to, with regards to, modernism reductionism.
The person who said that the only thing
that exists is something that you see, taste,
smell, touch is a person who has
blinded themselves to rationality.
Okay. Rationality
is that moment that separates human beings from
animals. Because Because an animal can figure out
the fire burns also through its senses, but
it cannot use the knowledge that it has
from,
its sensory understanding of the world around it
in order to extract other knowledge. And so
that when someone says you have no proof
that Allah
exists,
Right? We say that that that lack of
proof, the existence of Allah
is empirical. Why?
Because as a definition, we say Allah
is not bound up by the world of
causes and effects. That's why when they say,
well, what caused Allah to a'la? Allah created
the world of causes and effects from nothing.
He's not part of
it. So he's exempted from this rule.
So the existence of Allah
teaches us what? It also teaches us that
there is something more than what's in your
senses. And also what we say that that
rational knowledge is precisely the proof that we
have that Allah Subhanahu Wa Ta'ala exists.
It's precisely the proof that Allah
exists. Now classically,
the atheist philosophers were much more
sophisticated
than me,
kind of,
Neil deGrasse
Tyson and these kind these people are philosophically
lightweight people.
Richard Dawkins and, like,
Sam Harris. These people are actually very unsophisticated
people philosophically speaking.
And so they used to have other devices
to get around this issue. They would say
what? They said, well, we believe that the
universe
because you're saying the universe doesn't exist out
of nothing. You believe the universe existed forever
and it cyclically just keeps repeating itself again
and again. Right? It keeps repeating itself again
and again. Anyone who's taken mathematics before.
Right?
If you have if you have a,
a solution where which, like, requires you to
divide by 0 or which a solution which
is, like, infinity 1, like, 5 infinity over
7 infinity. Right?
These things are the mathematical equivalents of what
they call in,
logic,
a dolu salsal.
Or, I'm not forgetting my English right now.
Right? Dul musasa is what? Infinite regress. Infinite
regress.
Infinite regress, for those of you who don't
know, is actually considered by Muslim and Catholic
alike to be a fallacy. It's a sign
that you're you messed up something in solving
your your,
your equation or your problem that you've reached
a null result. But in any way, that's
what they invoke. They invoke retraining you guys.
Maybe the universe existed forever.
And just just exists forever. And it keeps
going through cycles again and again. It was
never created nor is it ever destroyed. It
just keeps going through the cycle again and
again. Why? Just because. It's first of all,
does anything exist forever
in cycles and life never goes
away? No. Right? So now you have you
not in the in the physical world. Right?
So who believes in pie in the sky
and who has an imaginary friend now?
Right? But even invoking that, even getting over
the fact that it's a a logical fallacy,
we are confronted with several other issues. Okay?
One of the issues to notice that the
person who believes the physical universe existed forever
has
endowed
the physical universe. What does the?
Right?
Just
the right? The the regular meaning of the
word when you speak Arabic. Badim is a
really old. Right? You say it about stuff.
You don't say it about people. Like about
a person who say Kabir, you say Padim
about a person who's kind of bad manners.
But what what is it? Right? You say,
Padim, it doesn't mean like Padim, like he's
really old. Padim in the in the,
This is a sifa that we ascribe to.
Allah What do they consider? No, no, no.
There's no Allah. This sifa belongs to belongs
to what? Material things.
Right? And then you say what? Allah exists
forever. He's never he never finishes nor nor
is he destroyed nor is he depleted in
any way. And
so they said, no, no, there's no amount
to Allah. But that's the the sifa of
what? Of of the material world. Even though
we know there's something called beta decay, there's
no matter that will exist
Also, empirically, we can demonstrate it's not true
either.
Right? The universe exists forever? According to science,
forget about, like, theology for a second. No.
When did it start?
Big bang. The big bang. So we actually
know that the universe is about 15,000,000,000 years
old. Before that, there was nothing.
Okay?
Now, I feel a little bit shame bringing
this up in the house of Allah Ta'ala.
But what does word bang mean in colloquial
English? Does it have a good meaning?
It has a very bad meaning.
This is the event that Ashraf, it's like
that most honored and noble event for materials
that should be the most noble event that
ever happened. The entire material world comes into
existence
at this time,
and they give it this really awful name.
Why? Because philosophically, the discovery of a beginning
time for the earth is very frustrating for
a person who doesn't believe in Allah
It throws the entire it throws the entire,
narrative baqi, who shakes up the entire model.
And we know also that the universe will
end at some day. It will either end
by collapsing in on itself or it will
end by what? Diffusing so much that you
just,
everything becomes so diffused that there's really perfect
there's practically nothing left. But one way or
the other, the material universe is bluetooth.
End one day. So these sifafal Allah ta'ala
that people gave to the material universe, we
know objectively.
We know objectively,
not not even by rational
thought, but empiricism itself, we know that the
universe doesn't have these qualities.
Now coming back to what we were talking
about. Right? Modernism
has
a philosophy,
a reductionist tendency
which reduces all knowledge to what you can
see, taste, smell, touch and feel. And if
you can't see, taste, smell, touch it or
feel it,
it doesn't exist. We know that this is
what? This is completely,
completely nonsense. It's completely a
wrong way of seeing the universe. We can
also objectively see that even our own understanding
of the universe around us is completely completely
wrong. So we said that insan is
a morocca, but insan is a what? Is
a a compound between a physical being and
a spiritual being. So the the spirit is
not there in a person. We call that
death. Right? We call that death. Right? We
call that death. Right? So that's the
is not there in a person. We call
that death. Right?
We call that death. The person, all we
can do is bury them. Even even physically,
the the mechanism of the body stops working.
Maybe we can hook a person up to
a machine,
to a respirator, and they'll still breathe. We
can hook up their part to
humanity that used to be in that person
that were was a redeeming quality, it's gone.
There's really no point in keeping that person
around anymore. Some people for sentimental reasons will
keep the person hooked up to the respirator
for a while. But the fact that the
benefit of that person's life is completely done.
It's gone.
On the flip side, right? On the flip
side, the
spirit without the body,
the spirit without the body, it also doesn't
have a a motherhood. It doesn't have
an hour for it to express itself.
It doesn't have a medium through which it
can express itself.
So the human being is a compound of
these two things. One of the problems and
this is what we're getting to when we
talk about spiritual growth. Right? Because one of
the issues we have to convince ourselves and
convince our communities
that something called spiritual is something that exists
as well. Because even in our Muslim community,
the topic of spirituality
and the proper topic of Tasgihyah, unfortunately, it
has been relegated to the side even though
it's a very important component of me.
It's been relegated. Why? Because we also are
affected by this modernism
as muslims.
So Sheykh, what you mean? I have such
a big beard. I pay 5 times a
day in the mustard. How are you saying
I'm modernist?
It's true. We are affected by modernism.
We are affected by modernism.
We see things like the salat. We see
that things like the
we see see things like that
as being less important.
And we see things like what? Like material
things, material projects as more important.
So I'll give you an example. You have
Masjid at anywhere in America.
Okay? A Masjid board will sit and they'll
make a decision. They'll say,
we're going to have such and such program.
The program happens and it's done. And they
said, see, wasn't it a successful program?
Okay. What is the benchmark of the success
of the program? How many people came?
Right?
Maybe if only 1 person came, 2 people
came. It's not successful.
If a 100 people came, if a 1000
people packed them, it's
we
we we just won the battle of other
event. Right? It's a huge success.
And then when we look how much money
how much money came in, how much money
came out.
If it was a fundraiser,
what's the thing better than have raising a
$100,000
in a fundraiser?
Raising $200,000
in the fundraiser. Right?
That's more successful. Isn't it?
What's better? We signed up a 100 new
members into the masjid. What's better than that?
We signed up 200 new members in the
masjid.
And then if a person in that meeting,
in that match list, even if everybody prays
5 times a day, even if everybody has
a beard, even if every sister is wearing
hijab, whatever
is after that as well.
Right?
If someone says, is Allah pleased with it,
was there any class in this?
Was it something Allah pleased with? Was it
done according to sunnah?
Oftentimes people will say, yeah, it's really important
and then we're not gonna talk about it
anymore.
In some majalis, in fact, many majalis people
will say this is very an objective thing
you just brought
up. This is very unobjective thing that you
just brought up,
and we have no way of measuring it.
So why you can bring it up? And
we laugh at each other about things like
this. It's true. We laugh at we laugh
at each other about things like this. And
we don't use these things. We don't take
these things seriously. Whereas,
some took them seriously and it's Ashaq, radiAllahu
ta'ala, who took them seriously.
So when you're saying what's better than, you
know, people have been really disappointed. We only
raised $60,000. Last year, we raised 250,000. This
year, we
rabbi say?
Don't ever don't you dare ever curse my
companions, radiAllahu ta'ala anhu. Because if they were
to give,
if you were to give the mountain in
gold in sadaqa, it would be worth less
with Allah
than the mud that they gave. The mood
is a volumetric measurement,
of the 2 Mubarab cut hands of Rasool
Allah, salallahu alaihi wa sallam. It would be
worth less with Allah
than the mood of grain that they that
they gave,
as sadaka,
or even half of it, or even half
of it.
So which one is more worth more with
Allah subhanahu wa ta'ala? Which one's more successful?
By reductionist perspective, by imper empirical
perspective,
the mountain of a worth worth of gold
is literally enough money that it would destabilize
the the the world markets.
It destabilize currency. It would destabilize the world
price of gold. Not for a month or
2 months. For a decade. For decades, it
would destabilize.
But there is a quality in the mood
of greatness given with Ihlas
that's not there with with not any of
the companions of the messenger of Allah sallallahu
alaihi sallam.
That's not there in this mountain. Guess what?
That wasn't even a hypothetical example. That actually
happened. There's a king from Mali,
Mansa Musa, made a hat sheet, literally brought
that much gold. He gave it himself.
To
occur to the What's better than raising $100,000
in the last year? $200,000.
Oh, really?
Right? He says that
if the son of Adam was given a
mountain of gold, what would he want? He
would only want a second one. And nothing
nothing will suffice him until what? Until he
receives what from the the dust that fills
his mouth inside of his grave.
This is not this is not like goofy,
sufi, weird like This is the sunnah
This is the sunnah
This
is the sunnah But we still, in the
name of objectivity,
even if we don't stay in front of
one another, not as individuals, but as a
community, we harbor these reservations
with regards to spirituality.
The fact of the matter is is why?
The fact of the
Right? It is from the of the Arab
that that the way you start something, the
way you end something is important.
It's important.
The first hadith in Sahih Muslim is what
the hadith of Sayyidina Jabeel alaihis salaam. And
what does what does,
Sayyidina Jabeel,
ask the prophet sallallahu alaihi wa sallam and
and through those questions,
What does he teach us? There are the
constituent portions of the deen of Islam Islam.
Is what the deen the word deen in
this in the in the context of this
hadith is.
It's general.
And it has certain components. It's a muraqah
of certain components.
And the first component that's mentioned is Islam,
which is the uhgam of
of the deen that are jariyah
al abwa.
The uhkam, the rules in the deen that
are to be implemented on what? On the
limbs. So you pray 5 times if you
testify that there's no God except for Allah
in your time. You pray 5 times a
day you fasten Ramadan and
paint your Zakat and you make Hajj, the
person who's been able to find a way
to do so. And this doesn't mean that
this is the only laws of Islam but
it's part of Muslim with the Arabs also
to make
that you
refer to a whole thing by its parts,
especially the most important parts. So what is
this?
What is this?
It's a phone.
Perhaps the least used feature of this is
the telephone.
I use it for my Twitter. I WhatsApp
my wife. I love you. I,
write check how, you know, what the price
of such and such thing is. I do
all of these, like, a 100 other things.
But because originally, the most important thing in
it was that it was the telephone, so
we still call it a phone. It doesn't
mean that there's nothing else that's not
phones in the loop. There's nothing else in
it except for a phone. But there's a
camera right here. Don't you
see it? No.
There's a way of interpret interpreting
things. Right? There's a whole there's a whole
system of interpreting
and interpreting of interpretation.
And there was a group of fuqaha Radaman,
this Ummah called the Vahiliyah that used to
be literal interpreters
of of of of the Quran and sunnah.
And the Ummah
has roundly rejected this methodology. It's abandoned for
centuries. It only came up once or twice
and it's like basically a intellectual curiosity that's
gone.
Neither did the start
treating the Quran that way nor are they
treating it like that right now. Neither did
the start interpreting the heading of the prophet
absolutely literally nor do they do so right
now. There's a whole methodology
of how you interpret and make this here
in the book of Allah subhanahu wa ta'ala
and how you. And
it's not literal.
Right? It's not literal. Number 1, it's literal.
So that Islam is what
the the most important part of it is
these 5 pillars. And then but by
we can tell that the common thread between
these things is that this is the way
that the team is manifested on the limbs
outwardly. Iman.
Tell me about faith. Is that faith is
what faith is that you should believe in
Allah, and you should believe in this, that
messengers, and the angels, and the books, etcetera,
and the angels, and the books, etcetera, and
the angels, and the books, etcetera, and the
angels, and the books, etcetera, and the
Allah and you should believe in this, that
messengers and the angels and the books, etcetera.
This is how the slot is manifesting what?
In the mind. Okay? What's the difference between
mind and brain?
What's the difference between the mind and brain?
The brain is a physical organ. It's a
physical apparatus of the body
and the mind is spiritual apparatus. It's part
of your room.
The mind is what processes the information.
So the brain of it inside is not
very different than the brain of a monkey
or the brain of a dolphin.
It's not
from objective perspective, it's not very different. But
the mind of inside is very different than
the mind of a dolphin or the mind
of a monkey.
Do you understand? If your reduction is all
you believe is what you can see, taste,
smell, touch, then you're a neuro monkey, anti
monkey. In fact, you and I are pigs.
We're very closely related
genetically to pigs. In fact, you can wrap
like big skin wraps or organ wraps or
things. Someone ever had a heart attack or
lost, wanna
They'll pump you for pepper in. Right? Which
is harvested from pigs and it will literally
save your life. Why? Because the pig is
genetically so close to a human being.
Right? But spiritually very different. So that iman
is how the Islam manifest itself in the
mind. This is the study of classically what
we refer to as aqidah.
Nobody study
anymore. Nobody studies
anymore. Someone says, get
this guy as an investor. He's here to
start a fight. He has his own little
weird group. And they're here to, like, drive
a wedge into the and to, like, separate
and say,
and say, you know, and whatever.
And, you know, this is you can write
this down. Any group that says, like, us,
small group of people, we're the whole
is a guarantee for you that they're not.
Because
the
is very big. Anyone who tries to show
you like a small piece, this is a
this is a clear idea of this person
as himself or herself an innovator.
But we're sick and tired of Aqd to
use as a bludgeon in order to,
influence arguments. And the fact of the matter
is the study of Aqidah,
the
is a sideshow in the study of Aqidah.
The main point of the study of aqeedah
is what? To teach us how we should
interpret what's going on around us. How we
should interpret the signs of Allah subhanahu wa
ta'ala. How we should interpret things that happen
to us in our lives. And it enriches
a lot of what we have. A lot
of our discourse enriches it and makes us
better people.
For example,
a very basic tenet of aida that we
that we learned as well
is that kufr,
disbelief in
Allah is qualitatively
worse than any sin.
There's no sin by which a person leaves
the fold of Islam.
Smile. Is what? It's worse than sin.
Now one might say, he came all the
way from Chicago to tell me this. I
did this already.
Well, you may have known it but for
some reason or another, many people know it
but we don't apply it in our in
the way we deal with things in life.
So there's this huge issue homosexuality.
Used to be something that even the people
in this country detested like a very short
time ago.
Now all of a sudden a man can
marry a man. It came out of that
field. Everybody is surprised. Everyone's surprised. Where did
this come from? How did this happen? You
know, we have to make America great again
now because what the * happened to America?
Right? When I was going to high school
I told you that when I was going
to the high going to high school, I
met a a boy who was a class
president. He came to he came to prom
dress up as a woman.
And, the captain of the football team beat
him out and threw him out of, threw
him out of the building.
And and the principal expelled the the the
that guy, that boy.
And the captain of the football team, nothing
happened.
Why? Because everyone everybody detest this this this,
this thing culturally.
No. If it happens, now the captain of
the football team himself will come dressed as
a woman. Everyone will give a award. You're
so brave. You're wonderful. You're this done the
other thing. Right? So this is a thing
that came out of nowhere. Our community is
completely out of the box how to
deal with it. Our community is completely out
of the box how to deal with the
majority of the places. They
which is equal to kufr.
Kufr is this
horrible thing and sins are bad but there
are no sin that is comparable to Kufr.
To make sins comparable to Kufr and
it's also the
the sunnah of jivan never considered any sin
to be as bad as kufr.
So what happens? We have so many people
in the Muslim community.
What happens? Someone will get up on the
member of Rasool Allah sallallahu alaihi wa sallam.
And
all the sexual are so disgusting. They're foul.
They're worse than animals. They're this. They're that.
They're the other thing. Those are every and
you'll
say the worst thing about, about, about that,
that the person who is
on and is seen.
They'll say such bad things about that person
that what? That they would not even say
it about a character.
They'll never get up and say to church
across the street, these people are mushneking filthy,
this, that. They'll never say that. Why? Because
the person has common sense. This is not
a way you behave with your neighbors.
This is not the way the prophet used
to talk about people even if they didn't
accept Islam.
Even his enemies from,
he never talked about them this way.
We talk about our own Muslim their Muslim
brothers,
If the hall is filled, statistically, I can
promise you both between the men and women
section, there's probably 10, 15 people who are.
Maybe they're gonna tell you for good reason.
Okay?
Or 10 or 15 people that used to
come to the masjid, but because someone says
something like this from the member of Rasool
Allah subhanahu wa sallam which is not a
sunnah of the prophet
Guess what? Who would love to have that?
Who would love to have, like, open arms
and embrace?
Those people who are people of alaykumab who'd
love to embrace them and say, oh, look.
Open your
own Muslim gay masjid and your Muslim lesbian
masjid and spokesperson, write a book about how
horrible Islam is, and this, that, and the
other thing. Does it come in that the
prophet that someone was getting
right? Why are you helping
to take this person over?
This is a problem. We we literally we
made it for ourselves. And so what happens
some of the most famous preachers in this
country that people show their faces at big
conferences and when they speak, people listen. And
when they show up to the hall, the
hall gets packed up. Right? Now they're saying,
I believe well, I don't agree with homosexuality,
but, you know, we should we should,
support other people's rights. We should support other
people's rights and this and that. That very
person, I can show you a YouTube video
of that person. Now these people are filthy.
They're animals. They're this, that, that, that thing.
This is the nature of extremism. The pendulum
that swings from one extreme, it will always
swing back to the end to the other.
If you push too hard in one end,
you always swing to the other extreme. It's
very difficult to stop in the middle in
the modern path when you're a person's approach
extremes.
So what happens how these people are saying
that we support the right of other people
to whatever. Does a man have a right
to marry a man?
Who may say that an act is kufr,
but we won't make that fear of that
person because they may have a reason for
which they said that we
don't understand. So just to say an act
is kufr doesn't mean to make that fear
of a person. Right?
But the thing is it's very bad because
you're making it somewhere. You're making
a conceptualization
regarding something in your mind regarding the that
we know from the Quran and from the
sunnah is not there. And in fact, we
know from the Quran and sunnah as opposed
to that and you're trying to change the
legislation of the dean of Allah subhanahu wa
ta'ala. Where did this one extreme come from?
It came from the other extreme after seeing,
how much will valid it from being, from
being so harsh
on such people. This is also the same.
Do you remember something happened,
in France
2 years ago where this
newspaper, Charlie Hebdo, they made all these cartoons
about the prophet sallallahu alaihi wa sallam.
Horrible people,
horrible people, and they did horrible things, and
then somebody did something horrible back to them.
And many of our leaders in the Muslim
community got up and said, oh, we can
have this act.
Okay. It was illegal. Fine. I can stomach
that. Right? People from the Muslim world is
the one thing. There's something called data. People
here are like, what's data? Just the
We support their right to freedom of speech.
We support their right.
The constitution can say it a 100 times
till it's blue in the face. It can
say it a 100 times till it's blue
in the face. Nobody has the right to
say anything about Rasool Allahu alaihi wa sallam.
This is a part of our aqidah. Nobody
has any right to show disrespect to Rasoolullah
sallallahu alaihi wa sallam.
Oh, you're silencing dissent and free speech? No.
There are Christians and Christians and Jews lived
amongst the Muslims.
Right? They wrote gudud. They wrote refutations of
Islam. They wrote whole books in which they
gave their proofs and their rationalization
of why they didn't believe that the prophet
salallahu alaihi wa sallam was the messenger of
Allah and why they refuted this claim of
of receiving wahi from Allah subhanahu wa ta'ala.
Did our forefathers ever do anything to them?
No. Because this is part of their akhirah
and zimba that they can keep their religion
that they believe in. But they never had
the right to what? To be disrespectful, to
and
to talk garbage about the prophet
They never had that right. The dean doesn't
accord anybody that right. To say, if someone
had that right, what is it? It's a
laps of it's a laps of who do
you say shit? We should go kill it.
No, man. I didn't say that. Do you
say shit? We should go kill shit. No,
man. I didn't say that.
But what we have a path in the
middle of extremes, right?
It's a is what they constitutional allows them
to to do it
for the constitution.
There was a time that the constitution said
black people are 2 thirds of a human
being.
There's a time the constitution said that, you
know, slaves are,
slaves are,
property that a human being can can can
own, which is slavery of our Shabbat never
said that.
There's parts of the constitution. There's a amendment
of the constitution that says it's illegal to
sell alcohol. You guys don't believe in that.
Who's more American now?
Right? It's I mean, it was amended, but
it's still part of the test of the
constitution.
Right? So just because the constitution, we can
admit it's in the constitution. I would say
that anyone has the right to do that.
Why? Because the mind has that correct authority.
This is not a a partisan issue. This
is not, you know, like,
This is what just understanding the dean of
Allah
all of us I believe in all of
us agree on it. And then finally, what
is the third component of deen? So you
have the Islam and the iman, right? The
deen has manifested on the news and the
deen has manifested
indeed in the mind in the mind. And
then the third is what?
And
now we have to worship Allah as
if he sees you.
And you cannot do that, at least to
know at all times or so as if
you see him. And if you cannot do
that, then to know at all times, then
at least to know he sees you.
To worship Allah Ta'ala, as if you see
him. And if you cannot do that, at
least to know at all times he sees
you.
Okay? This is Islam manifested
in me in the heart, not the physical
heart. Any doctors here, don't get too excited.
Ventricles, we're not talking about that.
There's 2 atria. There are 2 we're not
talking about that. It comes with blah, blah,
blah, blah, blah, and all this good stuff.
That's great. I hope that works out for
all of us, at least, you know, for
a while in child life. It stops you
have other problems
that are not related to the discussion of
this, this thing, then go to doctor's lab.
They'll tell you all about it. Okay?
What I'm talking about is that there's a
component just like the body has physical organs.
The room also has spiritual organs.
The heart is the spiritual organ
that is specifically
tied to where the formation of intention
is.
Right? The heart is the part of your
spiritual apparatus where your being at start. It's
more important than the mind which is also
spiritual apparatus because the mind is slaved to
our
in the heart, it wants to do something.
The mind will justify that thing. It will
figure out how to do that thing. It
will figure out how to circumvent obstacles to
that thing. But the mind itself doesn't choose
where it wants to go. What chooses where
it wants to go? The heart. And so
what does the heart have to be? There's
so many things that the the Allah
said about the heart. What did Allah say
about
nor will their children benefit them. The only
thing that will benefit a person is why?
That you created a great caliphate.
No.
That the masjid was filled with a 1,000
people and we got $500,000
at the last fundraiser?
No.
The fact that your beard looks wonderful.
No.
None of these things.
Important. I don't think there's any part of
the deen that's unimportant.
Even the simplest of the sun as in
the prophet sallallahu alaihi wa sallam. It's very
important. There's enough mood and barakah even that
adaal the prophet sallallahu alaihi wa sallam, how
he used to eat, how
sins are as far as the eye can
see. Right? I will forgive them without the
body. I'll forgive them. It doesn't even bother
me in one bit. Right? Are more important
than others. What did a lot of others
say is that the the thing that you
that's most important, the thing that's
that you're gonna make it based on that
thing.
Right?
What's the exception?
One of you will not perfect your belief
in and
tell your
is
is conform it to that which I brought
to you. The word generally translated as vague
desire. For those of you who are,
family of Arabic poetry.
Right?
That that person will know that the word
and also a word in Arabic means to
call love.
Right? And what is this that love?
It's the heart.
It's the heart.
Not the atria and ventricle love love. No.
It's not that.
Maybe a person can have like heart removed
and then artificial heart with a wind screw.
The heart doesn't even beat, you know. But
they can still fall in love with a
person or many people or many things
that you will not believe until you fall
in love with that that thing that I
brought.
And tell you literally your halak conforms, your
love conforms with that thing that I brought.
Then he said, what? He said, what?
In his in one of
his that he says that his mother
when Rasool Allah
made Hijra from Madinah
She said, all of the people of Madinah
came to greet him sallallahu alaihi wa sallam,
they brought a gift.
She said, I wanted to bring a gift
but I had nothing at that time. So
what did I do? I brought my son
Anas and I said to him, I have
no gift to give you but this son
of mine used him in your service. He
was probably not any older than you. How
old are you?
How old are you, son?
That for the service of Islam. So we
come in the daytime and go back in
an after amount of time. And so what
happens is say, Anas Binhara from the law
firm says that the prophet gave me a
number of advice when I first when I
first met him. So one of those advices
is what? You should stay on on
and even when you sleep, sleep on because
if you sleep
and your roof, when it leaves your body,
it will go to the arshah of Allah
subhanahu wa ta'ala. And inside to that, you'll
receive the reward of that that worship while
you're sleeping. This is one of the things
he said. Right? So if you're like a
nefarious empirical person, then just go have a
heart attack about that. Okay? Don't, you know,
go die in the street if you like
because it's not gonna you're not gonna like
it. What's the second thing that he said?
He said he says he says he says,
This is now the part that's the snippet
that's narrating internally.
Right?
Sincere. Wish you well for people. If you're
able to wake up in the morning, go
to sleep at night, and you don't wish
gail's word to anybody, then do so. Then
do so. And there's a lot I wanna
and you know,
I don't want this talk to go on
too much longer. I've been talking for almost
an hour talking for almost an hour now.
And I I wanna end it because you've
been very patient
people and some casualties we've already lost them.
So,
wanna come to come to a conclusion. But
he said, what? He said, if you're able
to wake up in the morning, go to
sleep
and that is
from
my
sunnah.
That the person who brings to life my
sunnah, that person has loved me. And the
person who loved me, that person will be
with me in jannah.
There's actually a rewrite of the same hadid
which is actually translated because the the old
the old books are transmitted by manuscripts. So
there's dust shapes, sometimes the waffle go up
and down, and sometimes the different actually,
conform to the same hadith, which is being
narrated in in different forms. So there's actually
an an orthographic variant of this hadith literally.
Right?
Of
Whoever loves my sunnah, that person loves me.
And whoever loves me, that person will be
with me in Jannah.
Now tell me something. In the context of
Islam, there are so many parts of the
sunnah of Rasoolullah that are not far from.
Is it far from
of the that are not far behind.
Is it far to wear a turban?
Of course not.
Is it far to create 2 rock eyes,
a a a Microsoft 100?
Of course not. Is it far for a
person to,
you know, for example,
recite what's got on Fridays?
Of course not. Is it hard for a
person to,
you know, for example, sit sit on the
floor when eating? Of course not. Is it
hard for a person to,
you know,
sit every time you drink something. Of course,
there's so many things that are not hard
in the in the Sharia when you look
at them through the prism of the law.
When you look at them through the prism
of Islam remember Islam is Imanistan?
Right?
But when you look at them through the
prism of prism of Islam, they're not far
And that's where we left it. Why?
Because we're also
influenced by this empiricism, by this reductionism.
Those things we can see outwardly, that's what's
real and what exists. The other stuff is
just, you know, it's your little religion. Keep
it to yourself. Right? That's what they say.
You can be Muslim. If you want, just
do it at home. Don't
bring it into the public sphere. Don't bring
it into class. Don't bring it to work.
Okay?
And even we say, don't bring it to
the lesson board meeting. Sometimes, we we don't
say it like, explicitly but by implication, we
say
it. What is the the worth of these
things, however, when you, look at them to
the prism of what? The heart. Right? The
heart of the Japanese person is going to
be through what?
Through their?
Okay? Right?
That implies that you don't even practice it.
You just what? Love it. If you love
it, that that means you love him, sallallahu
alaihi wa sallam. And if you love him,
sallallahu alaihi wa sallam,
then you'll be with him in Jannah. Right?
This is not something just for 1 hadith.
This is corroborated by all sorts of a
hadith. Right? So hadith of Bukhari, someone came
to Rasoolullah salallahu alaihi wa sallam and said,
All I prepared is that I love Allah
is Rasool
What did he say?
And all these people. So much so much
love. You know, like with more discipline than
soldiers and
softer
than than than a person's mother would be
with them. And he's like, you know, he
sees this. He's like, what do you say
about a man who loves the people but
he's not even able to be like them?
He's not even able to get close to
them. What do you say about them? He
said, what about the man? I have exact
same things, different occasions, exact same thing. The
demand will be with the one you love.
This is not like a one off like
tangential thing I bring. This is a very
firmly stacking principle of the
Now when you look at when you look
at what? When you look at all of
these parts of the the deen. Right? The
mushaaf, you know,
the the way we treat the the mushaaf,
the way that we treat the baiton of
Allah subhanahu wa ta'ala.
Right? In in here,
the the baiton was a free for all.
Children are running and screaming and people are
doing God knows what and there's no we
ourselves are talking to each other and checking
stuff on our phones and all of these
things. And the Bilal isn't like that. If
it is, it's very recent. Okay. There's no
country from the countries of the power of
Islam. I visited countries of the Arab world
and the non Arab world, Africa, Asia, Turkey,
the Arabic Peninsula, the Indian South Africa,
Peninsula, the Indian subcontinent.
There's no country from Islam. I've seen that
the people treat the masjid as a sacrifice
space because they know just the respect of
the space itself is
an. Just the respect of the space itself
is an. Even though we treat it
home from back home. Why? Because of these
and these these these types of respect that
they have. This is almost superstition or whatever.
Some people will say, oh, that's
Right? To to to show respect for us
and
to show respect for the
that we were commanded to respect by Allah
subhanahu wa ta'ala. Right? Someone said, what are
you talking about,
Right? That whoever makes an enemy of a
body of mine, I declare war on that
person.
Why is it that very rarely to be
here this any being,
being being,
recited.
Very
saying to join a cult or to do
any or anything. Make the most firm of
tamasukhat of the sunnah
as
you can. This is your spirituality.
This is your love
of the sunnah. This is your bringing to
life of the sunnah. But we have to
look at these things differently. Cannot just say,
oh, yeah. German. We're not back in the
camel riding, *, back in
From the prism of what? The the the
ikhsan. That your love of the prophet sallallahu
alaihi wa sallam. What does love mean? I'll
tell you that. One time I worked at
urban one time and, it's like a 7
year old kid came up to me. He
said, what's out of your head? I said,
it's a turban. Why are you wearing it?
He said, numerous. And we used to wear
1. So, oh, cool. Can I have 1?
Wear 1. So, oh, cool. Get out of
what?
That's that's when you love something. That's your
reaction. Right? Romeo and Juliet, they don't say
like, you know, like, you know, Juliet, you
know, Romeo is like a famous soliloquy. He
comes to the balcony in the middle of
the night to, like, to the hostile part
of town where
all the,
whatever the the cat units are gonna, like,
if they find out he's there, they'll jump
him and kill him. Right?
And she you know, they they meet each
other and they have this like, you know,
discussion with or talk with one another. So
much love. What I need to say, listen,
Julia.
I think you're real neat, but,
I have a test tomorrow morning.
And, you know, your part of town is
a little bit rough. Can we do this,
like, next month?
No. Because that's not love. That's not a
story worth remembering.
You understand what I'm saying? That's lame like
you and me.
Nobody cares about that.
What is love? Oh,
No no gap in the middle. Why is
it we we're people like that. Someone mentioned
that, and
no one's forcing you to do it. But
just mention a sunnah of Rasool Allah Sallallahu
Alaihi Wasallam.
Oh, rather that's not practical. We're in America
and Donald Trump just got elected and blah
blah blah. This and that and other thing
and, you know, we have to this and
that. And
No one told you to do it. You
just express your love for it and move
on. If you do it, do it. If
you don't do it, don't do it. The
send them the not she even the prophet
sallallahu alaihi was send them into a specific
shape. So I remember what I said there's
a cobbler. I studied in the village, some
part of my studies. There's a cobbler in
the village that made shoes and so he
had he actually made those shoes,
for people. Someone's special request and then other
people got them made. I said, that's really
cool if I wanna get shoes like that
made. So I got shoes like that made.
He measured my foot, passed and made them
for me. Look really nice.
And I remember the dawah hadith. We were
studying the hadith
on the special room where the the audition
samah, the hadith are is made. Dawul hadith.
I, I was waiting for a dars and
one of our staff that we read that
the staff that we read, the sun and
I'm a that was in the front half
of, Timothy from. He walked in and
saw the shoes. He
it's mine.
You're so beautiful, Marshall. I said, Shay, you
know, if you want, I can get a
pair made for you as well. And I
saw his face draining from from blood
and his color turned white. He says, no.
I can never put it in my shirt.
He picked it up and he's you. And
so what did
he did he wear the shoes?
No. It's not far. Right? The filthy hook
is not far. It's not far. You don't
have to do. Right? But what is the
what is the the the hook
You have to love everything about Rasoolullah Sallallahu
alaihi wa sallam.
Allah that transcends legal definitions of
and this and that. It actually transcends your
own hamal itself.
If you have to turn it under your
head or not really, it's not from a
different point of view, it's not that big
of a deal. But if it's not in
your heart, you have problem.
Right? You have the shoes and products all
has on your feet or not, not that
big of a deal.
But if they're not in your heart, you
have any objections regarding him. That's not what
love is.
It's a problem.
It's a problem. This is the way our
forefathers used to
used to conceive a deen and they were
people Allah Ta'ala honored.
And the islah at the end of this
ummah will not be through any means except
for the same means that the isla at
the beginning of the ummah was.
So to make a short story long,
now we've passed the hour mark.
The idea is that we should pay attention
to the health of our heart, that it
shouldn't have become sick, it shouldn't have become
blackened by looking at the halal and listening
to the halal and eating the haram and.
Oh, he's talking about halal and haram. Oh,
stuff for lie. You got McDonald's not. He's
gonna say I'm a.
No.
No.
I'm not not here to talk about the
5th part of it. You have your own
shift. Follow it. Don't ask subtle from other
people. Ask them there.
Okay?
What am I what am I here to
remind myself and other people about
is that these things are all there's a
whole science in the being of how a
person can protect their heart, how the heart
gets attacked, how the heart gets killed, how
the heart becomes strengthened.
All of these things and that science has
been thrown behind the back of the Ummah
buying bars and the era we live in
because of the the the the fallacious and
erroneous
misconceptions,
philosophical
pre assumptions of modernism has slipped into us
because we went from kindergarten
through university
and master and PhD in medical school. All
of these things and we didn't bother to
learn. We knew the most basic part of
and in the books of in the books
of in the books of
of. We didn't bother to give our we've
given to our professors and to our bosses
and take in the faith that they have
whether that faith is
best. So we didn't bother to take the
faith from the, from the, from the and
from the, and from the,
whether it be this one or Madinah or
We didn't bother to take the faith from
the,
the Quran
and from the from the.
We didn't bother to take the faith from
these things. And so this this understanding is
a
problem of a little bit. I'm just here
to remind myself and other people that this
is something we should iron out
again. And we should give time time to
it again and we should pay heed to
it again.
And it's not something that's part of any
culture group rather. This is the actual deed
itself. And if I said to you anything
that's not from
the book of Allah, please feel free to
reject it. Otherwise, I try not to say
anything except for I'd rather clear the meal
from the book of Allah sunnah of Rasool
Allah
make us people of clean hearts and pure
hearts, hearts that are worthy of being accepted
by him on the day of judgment. Allah
make us people who love Islam and who
love everything Allah commanded us to love and
hate everything Allah commanded us to hate. Allah
Ta'ala make people make us people who love
the sunnah and people who love Rasool Allah
subhanahu wa sallallahu alaihi wa sallam and people
who are with him in Jannah by his
and by
his.
Any questions, sisters,
brothers,
Anyone?
I actually thought maybe we would ask some
questions.
So Muslims are are are
forced to work with organizations that,
that that make them accept,
that that they're not going to discriminate against
people based on sexual orientation and things like
that.
Look, there's a couple of things. One is
the belief that the that the the,
act is correct or is right or natural
or normal or whatever. It's That is not
an immoral act. K? This belief will remove
someone from the pale of Islam to believe
that it's okay.
We have to believe it's a sin. Now
on the other hand, right,
there's a couple of things we should,
think about. I
this doesn't really very neatly fit into the
the topic we want to discuss today, but
I did bring it up. So I guess,
we should answer it.
One is as a civilizational value.
Right, civilizational
value, muslims always believe what a person does
in their bedroom stays in their bedroom.
Whether it's halal, whether it's ham,
whether it's disgusting, gross, ugly, beautiful, whatever it
is, it stays inside the house. You don't
talk about it. So homosexuality
issue that we're dealing with right now. There
have been people who have been tested with
this sin,
almost to a comical degree in certain places
in the Muslim world. That this sin has
become has been rife to many, many places
in the Muslim world, almost to a comical
degree where you see the books of the,
like
fatawa that like, you know, someone asked,
you know, am I
allowed to,
teach, for example, teach the Quran to to
small children because
I'm attracted to them and it's okay. This
test, do this test. If you feel this
way then it's hard for you to feel
that way.
These things have been mentioned in our books
from before. We never had as a civilization
this idea that philosopher gator was worse than
a catheter.
In fact, we didn't even want to find
out about this stuff for people. Just like
the person who commits.
Right? It's actually not moved for them to
go to the and admit that I can
give you the. What is the
the the the preferred,
the preferred,
round from
is to whatever
for. If nobody else knows about it, just
keep it hiding as a secret. So there
are people who are gay that used to
pray in the masjid
5 times a day. They used to come.
They read
and cried at the. They went to Hajj.
They even had married and get married and
have children. Their whole life, they're they
engage in this lifestyle or at least test
them through this lifestyle.
It's not really something that we worry about.
We don't affect people for it. You understand
what I'm saying? That's one issue. The second
issue is under the under
the
the
the precept of the law that there's no
them after.
Right? With a cat care, if a cat
care comes to us, this is a question,
a silly question between the
the the the and
that is there a difference between one character
is, like, heterosexual and the other one is
homosexual.
One character is a zaddy and the other
one only has relation with his wife. One
character is, you know, it's like a very
honest worker. The other one, all of this
money you made from or something like that.
Is one of them better than the other?
Right? The opinion of Abu Hanifa, the opinion
of the school is
No. He's not gonna be rewarded for it.
It's invalid. A lot of that is the
consensus.
He won't be rewarded for for his good
deeds because
the the the prerequisites for that deed being
accepted,
including Islam and he doesn't have Islam.
So just like the good deeds do not
benefit them, their sins are not going to
harm them. Why? Because they're in the.
So the idea is that if a person,
Abu Maslaha, signs an agreement like this, as
long as they're not validating that this is
morally okay,
to say that I'm not gonna discriminate, like,
we're as a Muslim, we're not gonna we're
not gonna check and we're not gonna ask
and we're not gonna make the big deal
of somebody,
that's this or not. That's just fine. Because
if someone is, not a Muslim and they're
homosexual,
what is what is the commandment of Allah
subhanahu wa ta'ala for you with regards to
that person? They should make dublib or russabah.
Right? And if they start asking, what does
Islam say about homosexuals? It's not important. I'm
talking about 1
If you were to say like, well, we'll
talk about Allah and Israel later. You have
to first think about homosexuality. It's a confusion
of
confusion of of of of order and confusion
of priorities.
So I don't see a problem at some
point. We're not gonna discriminate in the masjid.
If what they mean by that is that
we're not going to investigate regarding what their,
what their lifestyle choices are. And we're not
going to,
you know, deny them some sort of service
that we give to everybody. We shouldn't really
do that anyway.
But if Simon says the thing says that,
we affirm that this is okay and it's
not immoral or whatever.
There's no there's no permission. There's no permissibility
to do that.
What exactly is the naps? Is it the
same thing as the mind more so as
a sole part of mind or the separate
entity thinking?
Woman,
Jesus. Right? There's certain terms are general and
certain
terms are specific. So general, like, physically, a
person has a body.
Right?
Spiritually,
a person has something called.
Is
the
it's a spiritual
apparatus or spiritual organ that a person has.
And the is what has to do with
your generally refers to what has to do
with your animal self and with your ego.
So
what what spiritually motivates your body to do
the things that you have to do to
survive, eat, drink,
procreate,
breathe.
And then also to survive mentally speaking like
you have your own self esteem, you have
your own desires, your own preferences, your own
identity because you don't have those things. The
brain is not gonna work properly.
So there are those things that we share
with every animal, and there are those things
that that that are basically have to do
with the basic animal functions of the human
being whether they are,
whether they are, physical or whether they're mental.
Because animals also have like
a brain and have certain mental functions that
they carry out, you know. And one animal
if it's treated poorly can become mentally deranged
also, human being is like that as well.
So the part of life that we share
with animals,
that spiritually, that's what we refer to as
the nurse.
But we have a whole another apparatus inside
of us spiritually which is angelic
that we share with me.
And with the
And,
that's separate from that's separate from the nafs.
So the idea is that the nafs like,
the nafs inside of the inside of the
is a part of it. And so the
has an angelic part and it has a,
an animal part. And so the ideal relationship
is that what? The angelic part of the
nest is like the rider
and the, the animal part of the nest
is like a horse. Right? Because you don't
have enough, you're not gonna eat your star
to death. If you don't procreate that bone
atom is gonna become extinct.
If you don't breathe, you're going to suffocate.
So you need these things, but the angelic
part of yourself, the noble part of yourself.
Right? That the thing that you develop to
make strong with your and
This part should be in control of the
nafs. And when it is in control of
the nafs, it has a very powerful tool
at its disposal.
Unfortunately,
what the you know, because
because of this, empirical reductionism that we live
in and that we only consider physical things
to be tangible,
the other way has the rider. And that's
why people are mentally and spiritually erect now
because they say, well, I have to I
want to keep the best my
goal must eat the best food and enjoy
the best. And I might now say, Google
should be pumped up and I never have
to go through any sort of difficulty. And
I never have to, you know, make that
deep, you know, purify clean myself,
through those things that purify and clean a
person, which is another whole 2
hour discussion and part of the subject
of the life of the spirit. You know,
those things I don't want to go through
those things because I don't even think those
things exist. There's no point in doing any
of those things.
And so what happens is that person suffers
all sorts of pathologies
and illnesses because of their lack of of
of doing that. But the ness is basically
the animal part of your seat. So,
the physical the part of the spirit
that drives your animal desires and your egotistical
desires.
And it can be a good thing also
if you force it to comply with the
system.
So this is I mean, it's it's a
very long subject, but the I guess the
summary of it is what?
Rasool
Allah through through the text of the Quran
and through,
his explanation of that,
which is
his he explained 2 things. Right? There's certain
things that are
and there's certain
things are There's certain that destroy a person
spiritually, destroy a person's heart and destroy a
person spiritually. He's playing with those are, which
is what your greed, your and your your,
of other people and, you know, which is
your, what you call jealousy,
envy, and your, you know, hatred of other
people, your hekad for other people, and bull
for other people, and your,
The worst sin in the is what? It's
not a sin of it's not a sin
of a physical sin. It's sin of the
heart.
Right? Physical sin would be like if someone
walked up and punched a person in the
street. That's that's bad. Please don't do it.
Please don't do it. It's bad. Right? The
The worst thing
is
that is that you should believe you're better
than another person or other people.
That has even the mustard seed or cumin
seed and worth of weight of of
of arrogance inside of their heart. So he
and then identified all of these spiritually harmful
diseases.
And he also identified all of these spiritually
harm all of the sins that are also
spiritually harmful as well.
The
heart. That making Toga cleans cleans
the heart and cleans the person from the
evil effect of their sins, spiritual.
Right? That trusting in Allah subhanahu wa ta'ala,
the love of the things Allah subhanahu wa
ta'ala commanded a person. How do you earn
the love of the things that that Allah
loving Allah Subhanahu Wa Ta'ala? The other thing
is Allah Subhanahu wa Ta'ala loving you?
Say to the people,
All these things that will push you forward
on the on your path. And how do
you balance the 2 of them. Right? It's
a principle
that
that person should concentrate more on sparing themselves
from the thing that destroys them than they
do on garnering those things at our benefit.
So there's a whole of how to do
these things and a whole bunch
of theoretical information on how you're going to
progress spiritually, as well as a whole bunch
of practical information. How are you gonna do
that? I hate so and so versa. Forgive
them. I can't. Like I said, I forgive
you but I still hate them. And so
there's all these, you know, processes that they
do this, then do that. That's how you
clean your heart. It's a long,
a long set of detailed descriptions but the
idea is what first he taught them how
to get rid of bad stuff inside of
their heart. And then along with that he
taught them these are the things that will
make the the good part of your heart
stronger and stronger until it, overwhelms the bad
part and until it, re shapes itself, fashions
itself to be conformant with me.