Khalid Latif – Imam Nawawis 40 Hadith for Modern Times #17

Khalid Latif
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The importance of understanding the book of Allah is discussed, as it is essential for peace and creating connections for one's life. The speaker emphasizes the importance of reading and reciting the Quran to create connections for one's life, and the importance of not letting people turn the story into something that is not supposed to be. The speaker also discusses the importance of being a good father and not just a good mother, and emphasizes the importance of acknowledging and not being afraid to read the Quran and engage in the groupings. They plan to visit children who have been obese and need medical attention, and raise funds for them.

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			Alright. Okay.
		
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			Okay.
		
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			Should we get started?
		
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			Sorry we're starting late.
		
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			Maghrib
		
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			is getting later,
		
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			as everyone knows, and we're trying to cram
		
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			in a lot in a short window of
		
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			time.
		
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			For those who weren't here the last couple
		
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			weeks,
		
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			we looked
		
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			at the beginning part of hadith number 7
		
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			of the 40 hadith of Imam Nawi,
		
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			this hadith is narrated by a companion by
		
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			the name of Tamim Adari Radiallahu An.
		
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			Can somebody read the hadith,
		
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			English, Arabic? Just so we can get the
		
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			barakah of the hadith being read as well.
		
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			People can pull it up.
		
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			Does anybody have it?
		
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			Do
		
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			you
		
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			wanna
		
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			read?
		
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			The prophet, peace be upon him, said,
		
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			the religion is
		
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			necessary.
		
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			He said to whom?
		
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			Can someone read the Arabic?
		
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			Exactly.
		
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			So in the first time we were talking
		
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			about this hadith, we broke down who the
		
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			narrator was, Tamim Adari
		
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			is somebody who converted to Islam from Christianity.
		
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			Some people said he was a monk. In
		
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			the 9th year after the hijra,
		
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			he had embraced Islam.
		
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			A lot of notable things about him. He
		
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			was the first one to bring lanterns
		
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			into the masjid, Right? That literally brought light
		
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			at nighttime in the masjid. Prior to that,
		
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			at Isha time, it just got very dark.
		
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			And not to go into too much detail,
		
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			we could catch up on some of those
		
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			things on our podcast or our YouTube channel.
		
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			We talked about also what the word
		
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			means,
		
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			how quite often we think about it just
		
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			in terms of advice, but the connotation here
		
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			is rooted in things that are a lot
		
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			more deeper than that. There's a notion of
		
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			purification
		
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			of kinda
		
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			having something
		
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			be sincere in that sense
		
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			inwardly,
		
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			outwardly.
		
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			It also gives us kinda connotation
		
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			of, you know, when somebody is mending things
		
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			that are
		
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			pulled apart, torn apart, and they piece them
		
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			back together,
		
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			this is utilized.
		
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			Like, when
		
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			Allah speaks about a sincere repentance in the
		
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			Quran,
		
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			he says,
		
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			that you have this that
		
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			is
		
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			kind of pure and sincere in this way.
		
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			Do you know? And so that's what this
		
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			word here is invoking.
		
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			But
		
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			I would say in English,
		
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			a better way for us to think about
		
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			it
		
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			is how are you genuine
		
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			with
		
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			these now
		
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			groupings
		
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			that the prophet alayhis salaam is describing
		
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			in response to the companions,
		
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			question. Right?
		
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			How are you genuine
		
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			with Allah like you yourself?
		
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			Right? How are you genuine with Allah's book?
		
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			How are you genuine with his messenger?
		
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			How are you genuine with, like, the leaders
		
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			of the Muslims or the common people? Do
		
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			you get what I mean? And that notion
		
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			of having that kinda
		
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			genuineness,
		
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			that kind of sincerity.
		
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			Do you know? How am I very much
		
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			present and real in my relationship
		
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			with the divine,
		
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			with the divine's book,
		
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			with the divine's messenger, with the divine's creation.
		
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			And so we talked about how one has
		
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			that type of sincerity with Allah kind of
		
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			a a length last time.
		
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			This was 2 weeks ago. Last Monday, on
		
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			the break, we had a at my place.
		
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			I know a bunch of you came to
		
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			that from the law. There's a lot of
		
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			people, so it's a little bit tougher to,
		
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			like, get the halakkah done the way we
		
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			wanted to. So I apologize.
		
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			We did do a small portion of something,
		
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			but it wasn't necessarily what we were anticipating
		
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			doing in that sense.
		
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			So here, we wanna just continue where we
		
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			left off. So if we weren't there last
		
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			Monday, we didn't build upon anything. We didn't
		
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			actually go through more of the hadith.
		
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			So now we're gonna talk about this from
		
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			the standpoint
		
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			of these remaining 4 groupings. Right?
		
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			Until the end
		
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			of the hadith.
		
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			How is one
		
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			able to be genuine with the book of
		
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			Allah?
		
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			Like, if I was in a place now
		
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			where I extrapolated
		
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			for myself,
		
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			metrics through which I could assess
		
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			how I'm being, like, real with the book
		
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			of God.
		
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			Do you know?
		
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			Genuine in the sense that the way that
		
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			I'm supposed to engage the text, I engage
		
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			it. Like, you all have seen me with
		
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			my children. My son, Karim, my daughter, Medina,
		
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			make special draw for them. I love them
		
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			very much. They're great blessings in my life.
		
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			What would you understand
		
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			is a genuine
		
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			interaction
		
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			for a father with their children?
		
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			Do you know? If somebody was to say,
		
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			like, what does it mean to be a
		
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			good dad? Right? And that is a tangent.
		
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			My wife was pregnant with our daughter. I
		
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			asked a bunch of dads, like, at random.
		
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			They didn't know each other.
		
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			How was it when you had your your
		
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			child, your first child?
		
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			And 3 people that I talked to, the
		
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			first three,
		
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			separately, like random. If I ask one of
		
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			you a question and then walking down the
		
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			street, I ask some random person a question,
		
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			and then a week from now, I ask
		
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			some random person a question totally separate from
		
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			each other. I asked 3 people,
		
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			like, how was it for you when you
		
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			first became a father?
		
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			All 3 of them separate from each other
		
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			said to me,
		
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			I didn't love my kid for the 1st
		
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			few years of their life.
		
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			I said, what do you mean?
		
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			Like, what are you talking about?
		
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			And they said somebody else was changing diapers.
		
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			Somebody else was waking up at night with
		
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			my wife. I didn't go to, like, really
		
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			do so much. And so I said, I
		
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			don't wanna not love my babies. Do you
		
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			know? Like, I want to very much so
		
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			love my children.
		
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			Went to every doctor's appointment with my wife.
		
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			Was there when we heard both of our
		
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			children's heartbeat for the first time,
		
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			made a deliberate
		
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			kind of attempt to understand,
		
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			like, what her needs were as much as
		
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			how I could be involved in the process
		
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			of kind of being there,
		
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			not because
		
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			of anything else. And you have to understand
		
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			this. It's not being clever, you know? There's
		
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			people early on who would say to me,
		
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			it's so nice that, like, you babysit your
		
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			kids while your wife goes out. And I'd
		
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			say to them, out of love, like, it's
		
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			not like, if I'm babysitting them, I'm I'm
		
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			their father. You know? Like, you don't you
		
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			don't you don't babysit your kids when you're
		
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			the dad.
		
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			But the notion isn't problematic if I think
		
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			that that's it. But if the norm is
		
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			such
		
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			that these are kinda how some of these
		
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			things
		
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			happen, one of the consequences
		
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			to this
		
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			is that you can't love somebody you don't
		
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			spend time with. Do you know what I
		
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			mean?
		
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			Right?
		
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			And then it becomes a lot easier
		
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			to not be genuine in your relationship
		
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			with that individual. Do you get what I'm
		
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			saying?
		
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			So the same way
		
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			you all would have an expectation
		
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			that, like, I am genuine with my children,
		
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			what should a Muslim be in their genuine
		
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			interaction with the Quran?
		
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			Like, what would that look like?
		
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			Does the question make sense?
		
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			Just because we have a shorter amount of
		
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			time
		
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			tonight,
		
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			and get people started, if you could turn
		
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			the person next to you, share some names,
		
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			if you don't know each other's names. Ideally
		
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			in pairs, but no more than 3, just
		
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			so everyone's talking and listening.
		
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			Like, if one was genuine with the Quran,
		
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			had this type of sincerity with the Quran
		
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			that this hadith is calling us to,
		
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			what would that look like fundamentally?
		
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			Do you get what I mean? So you
		
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			could talk about it for a few minutes,
		
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			and then we'll come back and discuss. But
		
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			go ahead.
		
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			Okay.
		
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			So what do we think this means? If
		
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			somebody is being genuine
		
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			with Allah's book,
		
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			like, how do we understand this? Right? In
		
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			this hadith,
		
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			you can understand,
		
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			that
		
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			this entire
		
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			kind of categorization of revelation of text of
		
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			scripture that's divine,
		
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			you know, and more relevant to many of
		
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			us, the Quran,
		
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			You know? But what is what would that
		
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			look like if I was genuine
		
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			with Allah's book?
		
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			Like, how how can we create some, like,
		
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			metrics to assess this?
		
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			What are we talking about? Did you have
		
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			a hand wrist?
		
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			No?
		
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			You wanna say something? You like using it?
		
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			I would love it. Yeah. You're always so
		
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			nice when you talk. Yeah. Yeah. And I
		
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			were talking.
		
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			I think shared something beautiful
		
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			about
		
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			seeing ourselves in the Bible. Alright. When we're
		
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			reading Ayat, I think that people are reading
		
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			Ayat and understanding our place
		
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			in those verses and how it relates to
		
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			us,
		
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			and and developing a connection where,
		
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			you know, maybe if we're reading Ayak about
		
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			punishment.
		
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			We we see ourselves so much in that
		
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			that we don't wanna stop until we get
		
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			to the good news or the the I
		
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			asked about about reward because if you see
		
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			ourselves, then you don't wanna finish next day.
		
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			Great. If we can pull principles out of
		
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			this like, what are some principles you could
		
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			pull out?
		
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			Like, if somebody said, you know, if my
		
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			kid showed up here and he was like,
		
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			hey. Like, how are
		
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			how do we,
		
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			like, relate to this thing, this Quran?
		
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			Like, where is the genuine kind of relationship?
		
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			What does it look like? So out of
		
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			what Harth is saying right now, what are
		
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			some of the things that we can take
		
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			from that?
		
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			So,
		
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			I started
		
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			writing
		
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			this down, how I can I'll take, an
		
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			from the Quran and
		
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			just quote it, and then write on my
		
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			iPad how I can apply it to my
		
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			present self or future self.
		
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			I did not really contemplate much more before,
		
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			but this really helped me
		
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			to understand the context
		
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			and
		
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			why it was revealed and how
		
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			I can acquire
		
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			it in my life, which was something that
		
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			I always had these thoughts in my mind,
		
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			but I was never able to,
		
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			consolidate them well. But writing helped me.
		
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			Amazing. So
		
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			just to get us going from what both
		
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			of you are saying, in order to do
		
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			both of these things,
		
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			you gotta first read it. Right?
		
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			You can't do it without reading it. You
		
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			know what I mean?
		
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			So when we're in this place,
		
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			right,
		
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			like to have that
		
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			to the kitab of Allah,
		
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			you gotta, like, read it.
		
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			If you don't read it,
		
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			you're not being genuine in your relationship
		
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			with Allah's
		
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			book, and it's not anything
		
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			more complicated than that.
		
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			Taddabur, reflection,
		
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			like, to see here. We're gonna talk about
		
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			those things in the next 3, 4 minutes.
		
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			But in order to do both of these
		
00:16:13 --> 00:16:13
			things,
		
00:16:14 --> 00:16:14
			to
		
00:16:15 --> 00:16:16
			engage in reflection,
		
00:16:17 --> 00:16:17
			contextualize,
		
00:16:18 --> 00:16:18
			etcetera,
		
00:16:19 --> 00:16:22
			to ponder its meanings, to find myself within
		
00:16:22 --> 00:16:23
			it,
		
00:16:23 --> 00:16:25
			you gotta first read the book.
		
00:16:26 --> 00:16:28
			If you don't read the Quran,
		
00:16:28 --> 00:16:31
			you're not doing right by your relationship to
		
00:16:31 --> 00:16:32
			the Quran.
		
00:16:32 --> 00:16:34
			And fundamentally, then you're not doing right by
		
00:16:34 --> 00:16:36
			your relationship back to yourself.
		
00:16:37 --> 00:16:39
			This can't be like a self deprecating conversation.
		
00:16:39 --> 00:16:41
			It's It's gotta be one that has a
		
00:16:41 --> 00:16:44
			sense of openness to it. Right? If I
		
00:16:44 --> 00:16:45
			was to ponder inwardly,
		
00:16:46 --> 00:16:48
			why do I read it or not read
		
00:16:48 --> 00:16:50
			it as much as I do? There's a
		
00:16:50 --> 00:16:52
			lot of different reasons we can land on.
		
00:16:52 --> 00:16:53
			You know?
		
00:16:53 --> 00:16:54
			Family didn't necessarily
		
00:16:55 --> 00:16:57
			engage me in this way. I can't read
		
00:16:57 --> 00:17:00
			Arabic. I don't understand its meanings. Like, there's
		
00:17:00 --> 00:17:02
			a bunch of different things, but you can
		
00:17:02 --> 00:17:03
			isolate those
		
00:17:03 --> 00:17:06
			to be able to then say, well, what
		
00:17:06 --> 00:17:07
			is my access point
		
00:17:08 --> 00:17:10
			despite all of these realities?
		
00:17:10 --> 00:17:12
			And nobody's saying you gotta read the whole
		
00:17:12 --> 00:17:13
			thing in one sitting,
		
00:17:13 --> 00:17:15
			but how can you
		
00:17:15 --> 00:17:16
			engage it without,
		
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			like,
		
00:17:18 --> 00:17:21
			taking from it as a text? Does does
		
00:17:21 --> 00:17:21
			that make sense?
		
00:17:22 --> 00:17:25
			What other things would we say would demonstrate,
		
00:17:25 --> 00:17:28
			like, we have this sincerity
		
00:17:28 --> 00:17:29
			to this book?
		
00:17:33 --> 00:17:34
			What did we talk about?
		
00:17:39 --> 00:17:41
			And even if you didn't talk about it,
		
00:17:41 --> 00:17:42
			what else comes to mind?
		
00:17:47 --> 00:17:48
			I need to understand it.
		
00:17:49 --> 00:17:50
			Why?
		
00:17:51 --> 00:17:54
			So we can have that connection.
		
00:17:56 --> 00:17:59
			But what like, so but think about why.
		
00:18:00 --> 00:18:01
			Like, why do you need to have a
		
00:18:01 --> 00:18:02
			connection with
		
00:18:03 --> 00:18:04
			it to understand it? Yeah.
		
00:18:05 --> 00:18:08
			Beyond just a book, it guides and and,
		
00:18:08 --> 00:18:10
			you know, kind of building what everyone's been
		
00:18:10 --> 00:18:12
			saying here is to guide the light.
		
00:18:12 --> 00:18:14
			So if she's saying to understand it, but
		
00:18:14 --> 00:18:15
			but
		
00:18:15 --> 00:18:17
			look beyond just the words.
		
00:18:17 --> 00:18:19
			So when you sit and read it,
		
00:18:20 --> 00:18:21
			don't sit
		
00:18:21 --> 00:18:23
			for example, when you sit down,
		
00:18:24 --> 00:18:26
			you need to read. Don't just sit. I'm
		
00:18:26 --> 00:18:27
			gonna read it.
		
00:18:27 --> 00:18:28
			Contemplate your day,
		
00:18:29 --> 00:18:30
			what happened,
		
00:18:30 --> 00:18:31
			and how those
		
00:18:32 --> 00:18:33
			words that are on those pages are coming
		
00:18:33 --> 00:18:35
			out and touching you and how they can
		
00:18:35 --> 00:18:37
			affect you and how we can apply those
		
00:18:37 --> 00:18:38
			lessons to every day.
		
00:18:39 --> 00:18:41
			As the jokingly say, it's like the checkers
		
00:18:41 --> 00:18:41
			got it again.
		
00:18:42 --> 00:18:45
			Yeah. So in order to do this, here's
		
00:18:45 --> 00:18:46
			like another thing we can extrapolate.
		
00:18:49 --> 00:18:52
			Fundamentally, there's something that guides your moral compass.
		
00:18:53 --> 00:18:54
			The decisions you decide,
		
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			whether you consciously or unconsciously
		
00:18:57 --> 00:18:59
			know the philosophy on life
		
00:19:00 --> 00:19:01
			that you base those in,
		
00:19:02 --> 00:19:04
			there's something that is determining why you do
		
00:19:04 --> 00:19:07
			things in the ways that you do. Right?
		
00:19:07 --> 00:19:09
			Like, how many people do you know in
		
00:19:09 --> 00:19:09
			your life
		
00:19:10 --> 00:19:12
			that their families say? What would people say
		
00:19:12 --> 00:19:15
			if you married someone from a different culture?
		
00:19:15 --> 00:19:17
			Are they using the book of god
		
00:19:18 --> 00:19:21
			to determine that point of view? No.
		
00:19:21 --> 00:19:22
			Right?
		
00:19:22 --> 00:19:25
			But they're buying into something else as a
		
00:19:25 --> 00:19:27
			guiding principle in their life.
		
00:19:28 --> 00:19:30
			It's not good or bad, but just to
		
00:19:30 --> 00:19:31
			be able to understand
		
00:19:31 --> 00:19:34
			conceptually what we're talking about here. In order
		
00:19:34 --> 00:19:36
			for you to be guided through something,
		
00:19:37 --> 00:19:40
			it also assumes that you believe that that
		
00:19:40 --> 00:19:40
			thing
		
00:19:41 --> 00:19:43
			has the capacity to guide you.
		
00:19:43 --> 00:19:46
			Like, you give it that level of deference.
		
00:19:47 --> 00:19:49
			So just because you have a mushaf,
		
00:19:49 --> 00:19:51
			a copy of the Quran on a shelf
		
00:19:51 --> 00:19:53
			in your house, or you downloaded it on
		
00:19:53 --> 00:19:54
			your phone,
		
00:19:55 --> 00:19:58
			doesn't mean that you actually believe that it
		
00:19:58 --> 00:20:00
			is what it claims to
		
00:20:01 --> 00:20:03
			be. Does that make sense?
		
00:20:04 --> 00:20:06
			Like you can believe Allah is Al Khaliq,
		
00:20:06 --> 00:20:07
			the one who created you.
		
00:20:08 --> 00:20:10
			You might not believe though just by extension
		
00:20:10 --> 00:20:13
			that he is Ar Rahman, the most merciful,
		
00:20:13 --> 00:20:15
			that he is Maliki Omidin,
		
00:20:15 --> 00:20:17
			the one that you're gonna stand in front
		
00:20:17 --> 00:20:19
			of on the day of judgment. May Allah
		
00:20:19 --> 00:20:20
			grant us all ease on that day.
		
00:20:21 --> 00:20:25
			So part of having a genuine relationship with
		
00:20:25 --> 00:20:25
			the Quran,
		
00:20:26 --> 00:20:26
			sincerity
		
00:20:27 --> 00:20:28
			to the Quran,
		
00:20:29 --> 00:20:31
			you gotta believe that this thing is from
		
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			Allah.
		
00:20:34 --> 00:20:35
			That's why
		
00:20:37 --> 00:20:39
			the first entity
		
00:20:39 --> 00:20:42
			that Nasih has done in the Hadith towards
		
00:20:42 --> 00:20:43
			is Allah.
		
00:20:44 --> 00:20:46
			Because if you don't have a genuine interaction
		
00:20:46 --> 00:20:47
			with the divine,
		
00:20:48 --> 00:20:50
			why would you have a genuine interaction
		
00:20:50 --> 00:20:52
			with the book of the divine?
		
00:20:52 --> 00:20:54
			Because when you have this construct that is
		
00:20:54 --> 00:20:57
			of Allah, a messenger of Allah, a house
		
00:20:57 --> 00:21:00
			of Allah, a book of Allah, the purpose
		
00:21:00 --> 00:21:01
			of something being of Allah
		
00:21:02 --> 00:21:05
			is not so that it draws attentiveness
		
00:21:05 --> 00:21:05
			to itself.
		
00:21:06 --> 00:21:07
			A house of God is not meant to
		
00:21:07 --> 00:21:09
			draw attention to the house. It's meant to
		
00:21:09 --> 00:21:11
			draw attention to God.
		
00:21:12 --> 00:21:12
			Right?
		
00:21:13 --> 00:21:16
			So who cares, like, how fancy something is?
		
00:21:17 --> 00:21:19
			If you walk in and there's no, like,
		
00:21:19 --> 00:21:21
			presence of the divine, there's no presence of
		
00:21:21 --> 00:21:21
			the divine.
		
00:21:25 --> 00:21:26
			So here,
		
00:21:26 --> 00:21:29
			if you wanna have, like, a relationship now,
		
00:21:33 --> 00:21:35
			this is a book from Allah.
		
00:21:37 --> 00:21:37
			Theologically,
		
00:21:38 --> 00:21:40
			there's a lot that goes into what that
		
00:21:40 --> 00:21:43
			means and how that manifests in different, like,
		
00:21:43 --> 00:21:44
			theological debates.
		
00:21:45 --> 00:21:46
			But across the board,
		
00:21:48 --> 00:21:51
			our theology is based off of that this
		
00:21:51 --> 00:21:54
			is actually the speech and uncreated
		
00:21:55 --> 00:21:56
			word of the divine.
		
00:21:57 --> 00:21:59
			It's entire different conversation
		
00:22:00 --> 00:22:01
			to get into the nuance of what that
		
00:22:01 --> 00:22:02
			means,
		
00:22:04 --> 00:22:04
			but
		
00:22:05 --> 00:22:06
			it's not just
		
00:22:07 --> 00:22:09
			a book that's on your shelf like any
		
00:22:09 --> 00:22:10
			other book.
		
00:22:12 --> 00:22:16
			If you can rec recognize, like, the timeless
		
00:22:16 --> 00:22:17
			nature of the text
		
00:22:18 --> 00:22:21
			because its source is the one
		
00:22:21 --> 00:22:22
			who is
		
00:22:22 --> 00:22:24
			eternal in his beginninglessness.
		
00:22:26 --> 00:22:28
			And you just ponder and reflect upon what
		
00:22:28 --> 00:22:29
			that means.
		
00:22:31 --> 00:22:32
			In relation to
		
00:22:32 --> 00:22:34
			me buying into what it says,
		
00:22:35 --> 00:22:37
			because I buy into a belief of the
		
00:22:37 --> 00:22:39
			one who sent it to me for my
		
00:22:39 --> 00:22:40
			benefit.
		
00:22:42 --> 00:22:44
			And these are reflective questions that are not
		
00:22:44 --> 00:22:46
			meant to be rhetorical, but things that you
		
00:22:46 --> 00:22:47
			have to
		
00:22:48 --> 00:22:49
			really ponder subjectively.
		
00:22:51 --> 00:22:53
			Do you believe that this is
		
00:22:53 --> 00:22:55
			the book of Allah?
		
00:22:56 --> 00:22:58
			Do you believe that the Quran
		
00:22:58 --> 00:23:00
			is from Allah?
		
00:23:03 --> 00:23:05
			The one who provides for you, sustains you,
		
00:23:07 --> 00:23:09
			the one who puts you in this world,
		
00:23:09 --> 00:23:11
			the one who will take you out of
		
00:23:12 --> 00:23:12
			it.
		
00:23:13 --> 00:23:16
			Knowing who Allah is becomes important also because
		
00:23:16 --> 00:23:17
			we're saying it's from Allah
		
00:23:18 --> 00:23:20
			and not from our unconscious conceptualization
		
00:23:21 --> 00:23:22
			of who God is.
		
00:23:23 --> 00:23:24
			And the
		
00:23:25 --> 00:23:27
			hadith Qudsi says, I am as my servant
		
00:23:27 --> 00:23:28
			thinks I
		
00:23:28 --> 00:23:31
			am, is not that actually God is who
		
00:23:31 --> 00:23:33
			you think God is to be. Because the
		
00:23:33 --> 00:23:34
			Quran says,
		
00:23:35 --> 00:23:38
			there's not anything that's like a likeness to
		
00:23:38 --> 00:23:40
			God. So anything we can fathom God to
		
00:23:40 --> 00:23:42
			be, we know that God is other than
		
00:23:42 --> 00:23:43
			that.
		
00:23:45 --> 00:23:47
			But if I was to ask you who
		
00:23:47 --> 00:23:49
			is God to you and have you reflected
		
00:23:49 --> 00:23:49
			on that?
		
00:23:50 --> 00:23:52
			You live in a society
		
00:23:52 --> 00:23:54
			that's an anti black society.
		
00:23:54 --> 00:23:57
			It promotes whiteness at every level.
		
00:23:58 --> 00:24:00
			And to understand this now as an ideology,
		
00:24:00 --> 00:24:01
			the Quran
		
00:24:04 --> 00:24:06
			gives us an understanding of a divine entity
		
00:24:06 --> 00:24:09
			that is rooted in a negative knowledge, not
		
00:24:09 --> 00:24:09
			pessimistic,
		
00:24:10 --> 00:24:12
			but we know who God is by knowing
		
00:24:12 --> 00:24:13
			who God is not.
		
00:24:15 --> 00:24:16
			When you live in a Judeo Christian
		
00:24:17 --> 00:24:19
			society, it's not a grammatically
		
00:24:19 --> 00:24:19
			masculine,
		
00:24:20 --> 00:24:22
			like, god that we understand,
		
00:24:23 --> 00:24:25
			but it's a very male centered god.
		
00:24:27 --> 00:24:29
			So even if you don't worship the iconography
		
00:24:29 --> 00:24:32
			that you see, you are heavily influenced by
		
00:24:32 --> 00:24:35
			the notions of God the father, God the
		
00:24:35 --> 00:24:37
			son, God the spirit. It's a very male
		
00:24:37 --> 00:24:39
			centric god.
		
00:24:42 --> 00:24:44
			So we're not saying take your unconscious
		
00:24:45 --> 00:24:45
			representation
		
00:24:46 --> 00:24:48
			of who God is to then say, is
		
00:24:48 --> 00:24:50
			this book from that God?
		
00:24:51 --> 00:24:51
			We're
		
00:24:52 --> 00:24:53
			saying that you believe
		
00:24:53 --> 00:24:56
			that this book is from the God that
		
00:24:56 --> 00:24:57
			the book speaks about,
		
00:24:58 --> 00:25:00
			Not the one that you might have not
		
00:25:00 --> 00:25:03
			ever pondered, but still have an unconsciously
		
00:25:03 --> 00:25:05
			formulated decision on.
		
00:25:06 --> 00:25:08
			Right? This is the paradox of decision making
		
00:25:08 --> 00:25:10
			that when you don't make a choice, you've
		
00:25:10 --> 00:25:11
			essentially chosen.
		
00:25:12 --> 00:25:14
			So in the very beginning,
		
00:25:15 --> 00:25:18
			Ar Rahman Al Raheem is the first thing.
		
00:25:20 --> 00:25:22
			This is how Allah introduces himself to you.
		
00:25:23 --> 00:25:25
			The way when you introduce yourselves to each
		
00:25:25 --> 00:25:28
			other. What did you say? My name is
		
00:25:28 --> 00:25:29
			Khalid. I'm the chaplain.
		
00:25:30 --> 00:25:31
			I got babies.
		
00:25:31 --> 00:25:34
			Right? These are my, like, things that people
		
00:25:34 --> 00:25:35
			know about me.
		
00:25:37 --> 00:25:39
			So Allah is telling you before he tells
		
00:25:39 --> 00:25:42
			you anything else that he is Rahman. Right?
		
00:25:42 --> 00:25:43
			In Arabic,
		
00:25:43 --> 00:25:44
			this form
		
00:25:44 --> 00:25:46
			is, like, super emphatic
		
00:25:47 --> 00:25:48
			that the characteristic
		
00:25:49 --> 00:25:50
			that you're defining
		
00:25:50 --> 00:25:51
			is, like,
		
00:25:52 --> 00:25:54
			equivalent to who you are absolutely.
		
00:25:54 --> 00:25:57
			So if I said, you're so lazy. Why
		
00:25:57 --> 00:25:59
			don't you clean up after Ithar? I'd say
		
00:25:59 --> 00:26:00
			that you are.
		
00:26:01 --> 00:26:03
			It's got the same form, fa'alan. That you
		
00:26:03 --> 00:26:06
			are so lazy, laziness is you.
		
00:26:08 --> 00:26:10
			This kid saw me walking down the hall.
		
00:26:10 --> 00:26:12
			He said, are you okay? I said, I'm
		
00:26:12 --> 00:26:14
			great. He said, you don't look great. And
		
00:26:14 --> 00:26:17
			I said, oh, you know, that you know,
		
00:26:17 --> 00:26:18
			I don't know, like, if I feel good
		
00:26:18 --> 00:26:20
			about that. And he said, you look very
		
00:26:20 --> 00:26:21
			tired. And I was like, yeah, man. I
		
00:26:21 --> 00:26:23
			am tired. You know? But I can still
		
00:26:23 --> 00:26:25
			feel great. But if I was just exhausted
		
00:26:26 --> 00:26:26
			and exhaustion
		
00:26:27 --> 00:26:29
			was me, I would say
		
00:26:30 --> 00:26:30
			that
		
00:26:31 --> 00:26:34
			I am so exhausted, exhausted is me.
		
00:26:34 --> 00:26:36
			Right? When you fast all day and you're
		
00:26:36 --> 00:26:36
			hungry,
		
00:26:37 --> 00:26:38
			that that's called Jo'an,
		
00:26:39 --> 00:26:41
			that you are so hungry, hunger is you.
		
00:26:41 --> 00:26:44
			It's all that same form. Rahman is fitting
		
00:26:44 --> 00:26:47
			into it that Allah is
		
00:26:47 --> 00:26:48
			like mercy,
		
00:26:49 --> 00:26:49
			compassion,
		
00:26:50 --> 00:26:51
			gentleness, softness, kindness.
		
00:26:52 --> 00:26:52
			Rahim,
		
00:26:53 --> 00:26:55
			that form denotes continuity.
		
00:26:55 --> 00:26:58
			It doesn't stop. It's not interrupted. It just
		
00:26:58 --> 00:26:59
			keeps going.
		
00:26:59 --> 00:27:01
			It's the first thing he tells you.
		
00:27:01 --> 00:27:03
			Do you believe the book is from that
		
00:27:03 --> 00:27:04
			god?
		
00:27:05 --> 00:27:06
			Or
		
00:27:06 --> 00:27:08
			when you think about this religion, are you
		
00:27:08 --> 00:27:11
			thinking about the angry old man that was
		
00:27:11 --> 00:27:12
			yelling at you from a pulpit,
		
00:27:12 --> 00:27:15
			the father or mother who didn't honor your
		
00:27:15 --> 00:27:17
			rights as a kid, everybody who told you
		
00:27:17 --> 00:27:19
			that you did haram and
		
00:27:19 --> 00:27:21
			more haram than anything
		
00:27:21 --> 00:27:23
			before they told you how to celebrate God
		
00:27:23 --> 00:27:25
			in your life. Do you get what I'm
		
00:27:25 --> 00:27:25
			saying?
		
00:27:26 --> 00:27:28
			So it's a nuanced point, but it's important.
		
00:27:29 --> 00:27:29
			You're believing
		
00:27:30 --> 00:27:31
			in the book
		
00:27:32 --> 00:27:34
			being from the God that the book speaks
		
00:27:34 --> 00:27:34
			about,
		
00:27:36 --> 00:27:37
			which might not necessarily
		
00:27:38 --> 00:27:40
			match up to who we know God to
		
00:27:40 --> 00:27:43
			be. And may Allah make our understanding of
		
00:27:43 --> 00:27:45
			him, what it is that is as close
		
00:27:45 --> 00:27:47
			to who he is as possible.
		
00:27:48 --> 00:27:50
			Because once you can taste that, nothing else
		
00:27:50 --> 00:27:51
			feels the same.
		
00:27:54 --> 00:27:56
			Then it's not just about do's and don'ts
		
00:27:56 --> 00:27:58
			and rights and wrongs. Right? Rabi al Basri,
		
00:27:58 --> 00:28:00
			may Allah be pleased with her. She says,
		
00:28:00 --> 00:28:03
			I will not serve God like a laborer
		
00:28:03 --> 00:28:04
			in expectation of my wages.
		
00:28:05 --> 00:28:07
			Her doing for God is not because she
		
00:28:07 --> 00:28:09
			expects in return, it's just out of love.
		
00:28:09 --> 00:28:12
			There's a different connection point that's there. Do
		
00:28:12 --> 00:28:13
			you get what I'm saying?
		
00:28:13 --> 00:28:16
			So a part of the genuineness to Allah's
		
00:28:16 --> 00:28:18
			book is that you believe
		
00:28:18 --> 00:28:21
			that this book is from Allah.
		
00:28:21 --> 00:28:23
			And in order to believe that, it's not
		
00:28:23 --> 00:28:26
			just to believe this is a divine book,
		
00:28:26 --> 00:28:27
			but also
		
00:28:27 --> 00:28:28
			buying into
		
00:28:28 --> 00:28:31
			the God that the book teaches you. That's
		
00:28:31 --> 00:28:32
			who Allah is.
		
00:28:33 --> 00:28:35
			It goes back to the first point. How
		
00:28:35 --> 00:28:37
			can you know what the book tells you
		
00:28:37 --> 00:28:38
			about who Allah is
		
00:28:38 --> 00:28:40
			without knowing what the book says?
		
00:28:41 --> 00:28:42
			Do you know?
		
00:28:42 --> 00:28:43
			Does that make sense?
		
00:28:45 --> 00:28:47
			Other things that we feel like could fit
		
00:28:47 --> 00:28:50
			into this genuineness with the book of Allah.
		
00:28:55 --> 00:28:57
			So you wanna be able to, like, recite
		
00:28:57 --> 00:28:57
			it
		
00:28:58 --> 00:28:59
			as best as you can in the way
		
00:28:59 --> 00:29:01
			that it's meant to be recited.
		
00:29:02 --> 00:29:04
			You want to do that within your own
		
00:29:04 --> 00:29:05
			ability
		
00:29:05 --> 00:29:05
			also,
		
00:29:06 --> 00:29:09
			and then the application of it becomes important.
		
00:29:10 --> 00:29:11
			Right? Fundamentally,
		
00:29:11 --> 00:29:12
			the only thing we can do in this
		
00:29:12 --> 00:29:14
			world is this is a world of actions.
		
00:29:14 --> 00:29:16
			It's a world of deeds. If you're a
		
00:29:16 --> 00:29:18
			jam on Friday, I tried to talk about
		
00:29:18 --> 00:29:19
			this a little bit. I don't know if
		
00:29:19 --> 00:29:21
			it was making sense or not. But fundamentally,
		
00:29:22 --> 00:29:23
			all you take with you when you leave
		
00:29:23 --> 00:29:26
			from this world are deeds and actions. Right?
		
00:29:26 --> 00:29:28
			May Allah grant us Jannah without any judgment.
		
00:29:28 --> 00:29:30
			So a lot of stuff
		
00:29:30 --> 00:29:32
			doesn't come with you. People don't come with
		
00:29:32 --> 00:29:35
			you. The day of judgment is described that
		
00:29:35 --> 00:29:37
			people don't even wear clothes because you have
		
00:29:37 --> 00:29:37
			nothing.
		
00:29:39 --> 00:29:41
			There's nothing that you own. Allah is the
		
00:29:41 --> 00:29:43
			only owner on that day.
		
00:29:44 --> 00:29:45
			So all you take with you are the
		
00:29:45 --> 00:29:47
			actions, the choices, the decisions
		
00:29:49 --> 00:29:50
			formulated
		
00:29:50 --> 00:29:52
			either in an understanding that that day is
		
00:29:52 --> 00:29:53
			a reality,
		
00:29:53 --> 00:29:56
			the hereafter is a reality, or this world
		
00:29:56 --> 00:29:57
			is the only thing.
		
00:29:58 --> 00:30:00
			And so when you're doing now your decisions,
		
00:30:00 --> 00:30:01
			your deeds,
		
00:30:02 --> 00:30:04
			what governs the decision making process?
		
00:30:05 --> 00:30:07
			And the whole point of the Quran
		
00:30:08 --> 00:30:11
			is that it's sent to influence your behavior.
		
00:30:12 --> 00:30:14
			It's not just so you recite it and
		
00:30:14 --> 00:30:17
			then you leave it, but it's meant to
		
00:30:17 --> 00:30:19
			be something that influences
		
00:30:19 --> 00:30:20
			your actions
		
00:30:21 --> 00:30:23
			and where it is that I think your
		
00:30:23 --> 00:30:24
			wife is waiting
		
00:30:24 --> 00:30:25
			too.
		
00:30:30 --> 00:30:33
			It's meant to influence your behaviors. Do you
		
00:30:33 --> 00:30:33
			get what I mean?
		
00:30:34 --> 00:30:37
			Right? So reading it in that sense also
		
00:30:38 --> 00:30:40
			is not just taken out, like, once a
		
00:30:40 --> 00:30:41
			year in Ramadan.
		
00:30:41 --> 00:30:42
			It's not just brought out
		
00:30:43 --> 00:30:45
			at certain major life events,
		
00:30:45 --> 00:30:46
			funerals,
		
00:30:46 --> 00:30:48
			weddings, etcetera.
		
00:30:48 --> 00:30:49
			This is a book
		
00:30:50 --> 00:30:52
			that is meant to influence your behavior.
		
00:30:53 --> 00:30:55
			How can it influence your behavior if you
		
00:30:55 --> 00:30:56
			don't read it?
		
00:30:57 --> 00:30:58
			And it's not to belabor the point,
		
00:30:59 --> 00:31:01
			you have to read the book
		
00:31:01 --> 00:31:03
			like, one verse a day,
		
00:31:04 --> 00:31:06
			one verse a week, even if it's 1
		
00:31:06 --> 00:31:09
			verse a month. Right? I'm 41 years old.
		
00:31:09 --> 00:31:11
			You know? I don't know how much longer
		
00:31:11 --> 00:31:13
			I'm gonna live in the world. It's not
		
00:31:13 --> 00:31:15
			a morbid thought. You have to embrace mortality
		
00:31:16 --> 00:31:17
			as a spiritual exercise
		
00:31:18 --> 00:31:20
			to recognize that you don't get to decide
		
00:31:20 --> 00:31:22
			how much time you have, but every minute
		
00:31:22 --> 00:31:24
			then is something that you treat as a
		
00:31:24 --> 00:31:26
			gift. So I'm not gonna go yell at
		
00:31:26 --> 00:31:28
			my kids. I'm gonna tell them I love
		
00:31:28 --> 00:31:30
			them because what if the last thing that
		
00:31:30 --> 00:31:31
			they hear from me is me yelling at
		
00:31:31 --> 00:31:32
			them?
		
00:31:33 --> 00:31:36
			My father had a bad stroke about 6
		
00:31:36 --> 00:31:38
			years ago. Many of you know this. He
		
00:31:38 --> 00:31:40
			can't speak anymore, and he lost,
		
00:31:41 --> 00:31:42
			he's paralyzed on the right side of his
		
00:31:42 --> 00:31:43
			body.
		
00:31:44 --> 00:31:46
			Before he got paralyzed
		
00:31:46 --> 00:31:48
			and lost his ability to speak, one of
		
00:31:48 --> 00:31:50
			the things that we were blessed to do
		
00:31:50 --> 00:31:53
			together was go to a conference I was
		
00:31:53 --> 00:31:54
			speaking at in Toronto,
		
00:31:54 --> 00:31:56
			and my mom and my dad came with
		
00:31:56 --> 00:31:58
			me, and we spent like a week together.
		
00:31:59 --> 00:32:00
			And when we came back,
		
00:32:00 --> 00:32:04
			we were parting ways at the Newark Airport.
		
00:32:04 --> 00:32:06
			I was taking a train back to the
		
00:32:06 --> 00:32:08
			city. They were going back to their home
		
00:32:08 --> 00:32:10
			in New Jersey, and my dad came, gave
		
00:32:10 --> 00:32:12
			me a hug, kissed me on my head,
		
00:32:12 --> 00:32:13
			and he said, this was one of the
		
00:32:13 --> 00:32:15
			best weeks of my life. I'm so proud
		
00:32:15 --> 00:32:16
			of you, and I love you so much.
		
00:32:16 --> 00:32:18
			That was the last thing I ever heard
		
00:32:18 --> 00:32:19
			my father say to me.
		
00:32:25 --> 00:32:26
			Like,
		
00:32:26 --> 00:32:26
			why
		
00:32:27 --> 00:32:28
			take a
		
00:32:28 --> 00:32:29
			chance?
		
00:32:29 --> 00:32:31
			And all of it's just written there in
		
00:32:31 --> 00:32:32
			that Quran.
		
00:32:33 --> 00:32:35
			If you read it and engaged it, it
		
00:32:35 --> 00:32:37
			doesn't have to be in competition with anybody
		
00:32:37 --> 00:32:39
			else. You're not a bad person. The whole
		
00:32:39 --> 00:32:42
			idea also is that it's not an obligation
		
00:32:42 --> 00:32:43
			to read the Quran
		
00:32:43 --> 00:32:45
			the way it's an obligation to pray your
		
00:32:45 --> 00:32:46
			Fajr prayer,
		
00:32:46 --> 00:32:49
			but you cannot benefit from the book without
		
00:32:49 --> 00:32:51
			reading it and engaging in it and reflecting
		
00:32:51 --> 00:32:52
			upon it.
		
00:32:54 --> 00:32:56
			So to apply it, you have to know
		
00:32:56 --> 00:32:58
			what it says to begin with.
		
00:32:59 --> 00:33:02
			The application of it, the ability to read
		
00:33:02 --> 00:33:03
			and recite it properly,
		
00:33:03 --> 00:33:05
			to understand what it's
		
00:33:05 --> 00:33:07
			saying and what's going into it,
		
00:33:08 --> 00:33:10
			And a lot of what's there is also
		
00:33:10 --> 00:33:10
			rooted
		
00:33:11 --> 00:33:14
			in an opportunity for us to be connected
		
00:33:14 --> 00:33:16
			to something that's bigger than ourselves. The world
		
00:33:16 --> 00:33:19
			that you live in, this consumer driven world,
		
00:33:19 --> 00:33:20
			this supremacist
		
00:33:20 --> 00:33:22
			world is based off of egocentricity.
		
00:33:23 --> 00:33:27
			It centers the self rather than centering God
		
00:33:27 --> 00:33:28
			and putting us all in a sphere of
		
00:33:28 --> 00:33:29
			influence together.
		
00:33:30 --> 00:33:31
			So when you don't read the stories of
		
00:33:31 --> 00:33:32
			the Quran,
		
00:33:32 --> 00:33:34
			you also don't see that you're connected to
		
00:33:34 --> 00:33:36
			something bigger than you, that you came from
		
00:33:36 --> 00:33:40
			a place, a historical narrative, and that there's
		
00:33:40 --> 00:33:42
			others that will come from you. So decisions
		
00:33:42 --> 00:33:44
			then are just made in what? How much
		
00:33:44 --> 00:33:46
			money I make? What kind of clothes do
		
00:33:46 --> 00:33:48
			I buy? You know,
		
00:33:48 --> 00:33:52
			income can attribute itself to comfort and convenience,
		
00:33:52 --> 00:33:52
			definitely,
		
00:33:53 --> 00:33:54
			but it can't give you contentment.
		
00:33:56 --> 00:33:58
			And I could tell you because I've met
		
00:33:58 --> 00:34:00
			rich people and poor people who are content
		
00:34:00 --> 00:34:02
			and rich people and poor people who are
		
00:34:02 --> 00:34:03
			not content. It has nothing to do with
		
00:34:03 --> 00:34:06
			the amount of wealth. Their comfort and convenience
		
00:34:06 --> 00:34:07
			can be a part of it. It can
		
00:34:07 --> 00:34:09
			also become a distraction in a lot of
		
00:34:09 --> 00:34:12
			different ways, but it's not the source of
		
00:34:12 --> 00:34:12
			contentment.
		
00:34:13 --> 00:34:15
			Right? May Allah make us people of.
		
00:34:20 --> 00:34:22
			A part of it in its genuine nature
		
00:34:22 --> 00:34:25
			is to also stand up for its teachings.
		
00:34:27 --> 00:34:30
			You can't be genuine the way the Hadid
		
00:34:30 --> 00:34:31
			says. Right?
		
00:34:34 --> 00:34:37
			You cannot have that genuine nature. Guys, we're
		
00:34:37 --> 00:34:39
			gonna stop in, like, 5 minutes. If you
		
00:34:39 --> 00:34:40
			guys wanna wait, we'll pray and shut together.
		
00:34:40 --> 00:34:43
			It's 5 minutes. You can't be genuine
		
00:34:43 --> 00:34:45
			in your nature to the Quran,
		
00:34:45 --> 00:34:47
			in your relationship to the Quran
		
00:34:48 --> 00:34:51
			if you're in a place where you allow
		
00:34:51 --> 00:34:53
			for its meanings and teachings
		
00:34:54 --> 00:34:54
			to become
		
00:34:55 --> 00:34:55
			misinterpreted
		
00:34:56 --> 00:34:59
			or kinda made other than what they're supposed
		
00:34:59 --> 00:35:00
			to be.
		
00:35:01 --> 00:35:04
			So distorting the text does not make you
		
00:35:04 --> 00:35:06
			genuine to the text.
		
00:35:06 --> 00:35:08
			Do you get what I mean? The religion
		
00:35:08 --> 00:35:09
			is about subservience
		
00:35:09 --> 00:35:12
			to God, not making God subservient to you.
		
00:35:13 --> 00:35:14
			A God centric religion
		
00:35:15 --> 00:35:17
			is gonna assume that there's certain things that
		
00:35:17 --> 00:35:19
			Allah asked us to do that we enjoy
		
00:35:19 --> 00:35:22
			doing, certain things Allah asked us to do
		
00:35:22 --> 00:35:23
			that are difficult to do, and certain things
		
00:35:23 --> 00:35:25
			Allah asked us to do that we don't
		
00:35:25 --> 00:35:28
			even understand why. But it's not existing on
		
00:35:28 --> 00:35:31
			a frame of rational and irrational.
		
00:35:31 --> 00:35:33
			Something makes sense to me or does not
		
00:35:33 --> 00:35:35
			make sense to me, but it exerts a
		
00:35:35 --> 00:35:38
			3rd frame that is super irrational that I
		
00:35:38 --> 00:35:40
			don't have to understand it in order for
		
00:35:40 --> 00:35:41
			it to be true.
		
00:35:42 --> 00:35:43
			My comprehension
		
00:35:43 --> 00:35:45
			is not the validator
		
00:35:45 --> 00:35:47
			of its validity.
		
00:35:47 --> 00:35:48
			Do you get what I mean?
		
00:35:50 --> 00:35:52
			So if I had a genuine relationship. Right?
		
00:35:52 --> 00:35:54
			Like, think about it. Do you know? Say
		
00:35:54 --> 00:35:56
			we were best friends. Right? Are we best
		
00:35:56 --> 00:35:58
			friends? Yeah. Yeah. We are. You know?
		
00:35:59 --> 00:36:01
			What kind of friend would I be
		
00:36:01 --> 00:36:04
			if I let somebody speak poorly about you?
		
00:36:05 --> 00:36:07
			I'd be a terrible friend. Do you know
		
00:36:07 --> 00:36:08
			what I mean?
		
00:36:08 --> 00:36:11
			If I made somebody mock you or ridicule
		
00:36:11 --> 00:36:12
			you
		
00:36:12 --> 00:36:12
			or
		
00:36:13 --> 00:36:16
			somebody identified you to be something than other
		
00:36:16 --> 00:36:17
			than what you are.
		
00:36:18 --> 00:36:20
			So you're not genuine with the Quran if
		
00:36:20 --> 00:36:22
			you're letting people turn it into something that
		
00:36:22 --> 00:36:23
			it's not.
		
00:36:24 --> 00:36:26
			And that's not just about orientalists
		
00:36:27 --> 00:36:29
			or bigots who are anti Muslim,
		
00:36:29 --> 00:36:31
			but it's also people who are Muslim
		
00:36:32 --> 00:36:33
			that are turning it into something that it's
		
00:36:33 --> 00:36:35
			not supposed to be.
		
00:36:36 --> 00:36:38
			The Quran was not come to validate
		
00:36:38 --> 00:36:41
			culturally hegemonic attitudes towards religion
		
00:36:41 --> 00:36:42
			that breed racism.
		
00:36:43 --> 00:36:46
			The Quran was not sent so that we
		
00:36:46 --> 00:36:49
			abuse women through it or mistreat people based
		
00:36:49 --> 00:36:50
			off of the color of their skin.
		
00:36:52 --> 00:36:55
			You cannot allow for people to turn it
		
00:36:55 --> 00:36:56
			into something that it's not.
		
00:36:57 --> 00:36:58
			In addition
		
00:36:58 --> 00:36:59
			to
		
00:36:59 --> 00:37:00
			people
		
00:37:00 --> 00:37:03
			who might be your closest of relatives,
		
00:37:04 --> 00:37:06
			but they don't get to make the book
		
00:37:06 --> 00:37:08
			something that it's not supposed to be.
		
00:37:10 --> 00:37:12
			This is not a book that its verses
		
00:37:12 --> 00:37:15
			are only about *, fire, and brimstone.
		
00:37:16 --> 00:37:19
			It's supposed to influence and transform your character,
		
00:37:19 --> 00:37:22
			your conduct. The prophet who is the walking
		
00:37:22 --> 00:37:24
			manifestation of this book, he was described as
		
00:37:24 --> 00:37:26
			being a mercy to the world,
		
00:37:27 --> 00:37:27
			gentle,
		
00:37:27 --> 00:37:28
			compassionate,
		
00:37:29 --> 00:37:30
			kind, smiled at everybody,
		
00:37:31 --> 00:37:33
			greeted those who he knew, and those who
		
00:37:33 --> 00:37:34
			he did not know.
		
00:37:35 --> 00:37:38
			So genuineness to this is that its meaning
		
00:37:38 --> 00:37:39
			does not get distorted.
		
00:37:39 --> 00:37:42
			So when you walk into places, say salaams
		
00:37:42 --> 00:37:43
			to everybody,
		
00:37:44 --> 00:37:46
			not just the people whose skin color matches
		
00:37:46 --> 00:37:47
			your skin color.
		
00:37:48 --> 00:37:49
			When you have a meal,
		
00:37:49 --> 00:37:51
			invite people from everywhere,
		
00:37:52 --> 00:37:54
			not just the ones you're supposed to invite.
		
00:37:54 --> 00:37:56
			When my wife and I got married,
		
00:37:56 --> 00:37:59
			we had a open invite to our wedding.
		
00:37:59 --> 00:38:01
			Some of you might have been there.
		
00:38:01 --> 00:38:04
			And there was literally thousands of people.
		
00:38:04 --> 00:38:07
			And there was a elderly woman who's probably
		
00:38:07 --> 00:38:09
			70 or 80 years of age. She came
		
00:38:09 --> 00:38:10
			up to us after,
		
00:38:11 --> 00:38:13
			and she said, thank you for inviting us
		
00:38:14 --> 00:38:15
			inviting me to your wedding.
		
00:38:16 --> 00:38:18
			She said, I'm so happy that I'm here.
		
00:38:19 --> 00:38:21
			I've been praying for you both since I
		
00:38:21 --> 00:38:22
			got the invitation.
		
00:38:23 --> 00:38:26
			And then she said, nobody's ever invited me
		
00:38:26 --> 00:38:27
			to a wedding before.
		
00:38:29 --> 00:38:30
			I couldn't stop crying.
		
00:38:32 --> 00:38:34
			And I said to her, you're thanking me
		
00:38:36 --> 00:38:39
			that I get the barakah uniquely of you
		
00:38:39 --> 00:38:40
			being at my wedding?
		
00:38:42 --> 00:38:44
			That's why we have hadith, where the prophet
		
00:38:44 --> 00:38:46
			says the worst wedding feast are the ones
		
00:38:46 --> 00:38:49
			where those who should be invited are not,
		
00:38:49 --> 00:38:52
			and those who were invited, they shouldn't have
		
00:38:52 --> 00:38:53
			been there in the 1st place.
		
00:38:55 --> 00:38:57
			But you read the book and you treat
		
00:38:57 --> 00:38:59
			it the way you would treat like a
		
00:38:59 --> 00:38:59
			friend.
		
00:38:59 --> 00:39:01
			You don't allow for it to be distorted.
		
00:39:02 --> 00:39:05
			You defend it when people make false claims
		
00:39:05 --> 00:39:06
			about it.
		
00:39:08 --> 00:39:09
			And you're in a place where
		
00:39:10 --> 00:39:13
			you have a respect for it, and this
		
00:39:13 --> 00:39:15
			might be something that your mind might not
		
00:39:15 --> 00:39:18
			take you to. But the Quran is a
		
00:39:18 --> 00:39:20
			text that we're taught to engage,
		
00:39:20 --> 00:39:22
			like, when we're in a state of wudu.
		
00:39:22 --> 00:39:25
			Don't compromise on it. It's not a book
		
00:39:25 --> 00:39:27
			that we're supposed to leave on the floor
		
00:39:27 --> 00:39:29
			or just sitting around aimlessly.
		
00:39:30 --> 00:39:32
			If you're in a place where you got
		
00:39:32 --> 00:39:35
			something on your phone and you're scrolling and
		
00:39:35 --> 00:39:35
			scrolling,
		
00:39:35 --> 00:39:38
			be mindful of the spaces that you take
		
00:39:38 --> 00:39:40
			certain things into and you open them up
		
00:39:40 --> 00:39:42
			and you start reading them. Just it's not
		
00:39:42 --> 00:39:45
			it's still like a a a text that's
		
00:39:45 --> 00:39:47
			meant to have a sense of dignity in
		
00:39:47 --> 00:39:49
			the ways that we engage it.
		
00:39:51 --> 00:39:52
			But you don't wanna be in a place
		
00:39:52 --> 00:39:54
			where it's disrespected
		
00:39:54 --> 00:39:56
			in the form of the.
		
00:40:00 --> 00:40:01
			And then
		
00:40:01 --> 00:40:02
			the last thing that I'll say, and then
		
00:40:02 --> 00:40:04
			we'll take a pause. I'll ask you guys
		
00:40:04 --> 00:40:05
			to just talk about some of what we've
		
00:40:05 --> 00:40:07
			been discussing and then we'll.
		
00:40:09 --> 00:40:12
			The Quran was not sent as a tool
		
00:40:12 --> 00:40:13
			to hurt people.
		
00:40:15 --> 00:40:17
			And knowledge in and of itself can be
		
00:40:17 --> 00:40:19
			something that's empowering, but can also be a
		
00:40:19 --> 00:40:21
			source of arrogance. May Allah protect us from
		
00:40:21 --> 00:40:22
			it.
		
00:40:24 --> 00:40:25
			And so the Quran
		
00:40:26 --> 00:40:29
			in a walking form, the prophet alaihis salam,
		
00:40:29 --> 00:40:30
			this is who he is. He is the
		
00:40:30 --> 00:40:33
			walking Quran. This is how his wife describes
		
00:40:33 --> 00:40:35
			him. He brings people close.
		
00:40:37 --> 00:40:38
			Right? Rahma
		
00:40:40 --> 00:40:43
			is meant to be expansive, not restrictive. That's
		
00:40:43 --> 00:40:45
			why the womb is called the rahem because
		
00:40:45 --> 00:40:46
			it expands
		
00:40:46 --> 00:40:49
			for life that's in it. It doesn't kinda
		
00:40:49 --> 00:40:51
			collapse on life. Do you know?
		
00:40:52 --> 00:40:53
			So as you read the book,
		
00:40:55 --> 00:40:57
			don't turn it into something
		
00:40:58 --> 00:41:00
			that brings other people down.
		
00:41:01 --> 00:41:03
			Right? There's hadith where the prophet tells his
		
00:41:03 --> 00:41:06
			companions, don't make the Quran boring for people.
		
00:41:08 --> 00:41:10
			There's a time and place for everything and
		
00:41:10 --> 00:41:12
			everybody is not necessarily where you're at.
		
00:41:15 --> 00:41:18
			You understand and recognize that this is a
		
00:41:18 --> 00:41:19
			final testament
		
00:41:19 --> 00:41:20
			for all humanity.
		
00:41:22 --> 00:41:23
			It's got universal
		
00:41:23 --> 00:41:24
			ethics to it.
		
00:41:25 --> 00:41:26
			It's
		
00:41:26 --> 00:41:27
			purposeful
		
00:41:27 --> 00:41:30
			in its ability to engage, like, with everyone.
		
00:41:31 --> 00:41:33
			So you honor people
		
00:41:34 --> 00:41:36
			who read it and engage it from all
		
00:41:36 --> 00:41:37
			walks of life.
		
00:41:38 --> 00:41:40
			And this is a problem. I have friends
		
00:41:40 --> 00:41:42
			who have memorized the entire book.
		
00:41:43 --> 00:41:45
			They know it, like, every page. You can
		
00:41:45 --> 00:41:47
			think about how magnificent
		
00:41:47 --> 00:41:50
			that is, that someone has the capacity to
		
00:41:50 --> 00:41:52
			do that. May Allah preserve the guardians of
		
00:41:52 --> 00:41:54
			his text. And to understand,
		
00:41:54 --> 00:41:57
			I've gone to masjids where friends of mine
		
00:41:59 --> 00:42:00
			who are that recite beautifully,
		
00:42:03 --> 00:42:06
			they get pushed back from leading the prayer
		
00:42:06 --> 00:42:07
			because they're black.
		
00:42:08 --> 00:42:11
			And then they push forward people who are
		
00:42:11 --> 00:42:11
			brown,
		
00:42:12 --> 00:42:13
			South Asian, Arab,
		
00:42:14 --> 00:42:16
			whose is atrocious.
		
00:42:25 --> 00:42:27
			How is the Quran then turned into that
		
00:42:27 --> 00:42:28
			mode of divisiveness?
		
00:42:30 --> 00:42:31
			Like, what do you really understand of what
		
00:42:31 --> 00:42:34
			it is that you've just kinda memorized for
		
00:42:34 --> 00:42:37
			your tongue, but hasn't really penetrated your heart?
		
00:42:38 --> 00:42:39
			Do you get what I mean?
		
00:42:41 --> 00:42:44
			And so recognize what the point of the
		
00:42:44 --> 00:42:45
			book was to begin with.
		
00:42:46 --> 00:42:48
			Don't be afraid to read it.
		
00:42:49 --> 00:42:52
			Think about what's keeping you from engaging it.
		
00:42:52 --> 00:42:55
			Allow for yourself to ponder and reflect upon
		
00:42:55 --> 00:42:57
			it. Have this genuine relationship.
		
00:42:58 --> 00:43:01
			The next three categories, you can apply the
		
00:43:01 --> 00:43:03
			same principles to.
		
00:43:07 --> 00:43:10
			That there is Nasihah to the messenger,
		
00:43:10 --> 00:43:12
			to the leaders of the Muslims, and to
		
00:43:12 --> 00:43:13
			all people.
		
00:43:15 --> 00:43:18
			Notice that in these 5 groupings, Allah, his
		
00:43:18 --> 00:43:19
			books, his messengers,
		
00:43:19 --> 00:43:21
			the leaders of the Muslims, and all people,
		
00:43:22 --> 00:43:24
			there's no idea about
		
00:43:24 --> 00:43:27
			how you kind of bring the self into
		
00:43:27 --> 00:43:29
			it. It's how you relate to everyone else.
		
00:43:30 --> 00:43:31
			Right?
		
00:43:31 --> 00:43:33
			It's not that you are unimportant, but you're
		
00:43:33 --> 00:43:35
			not the only important thing.
		
00:43:36 --> 00:43:38
			So you enable yourself to be in a
		
00:43:38 --> 00:43:39
			place where you see
		
00:43:40 --> 00:43:41
			my entire categorization
		
00:43:42 --> 00:43:44
			is about how I can engage
		
00:43:45 --> 00:43:46
			these five things.
		
00:43:46 --> 00:43:48
			God, his book, his messenger,
		
00:43:49 --> 00:43:51
			people in leadership, and people who are not
		
00:43:51 --> 00:43:52
			in leadership. It's everybody.
		
00:43:56 --> 00:43:58
			But when you read hadith and you see
		
00:43:58 --> 00:43:59
			the words that are there, you also wanna
		
00:43:59 --> 00:44:01
			see the words that are not there.
		
00:44:03 --> 00:44:04
			What is it not telling you to be
		
00:44:04 --> 00:44:05
			genuine to?
		
00:44:06 --> 00:44:08
			It's not saying the is
		
00:44:09 --> 00:44:10
			to, like, the
		
00:44:11 --> 00:44:13
			and the materialistic world.
		
00:44:14 --> 00:44:18
			It's not saying, like, it's about genuineness to
		
00:44:18 --> 00:44:19
			the wealth that you've accrued.
		
00:44:21 --> 00:44:22
			It's not about genuineness
		
00:44:23 --> 00:44:25
			to your cultural heritage alone.
		
00:44:26 --> 00:44:28
			It doesn't tell you to hate it, but
		
00:44:28 --> 00:44:31
			it's not meant to be something that creates
		
00:44:31 --> 00:44:31
			arrogance.
		
00:44:34 --> 00:44:36
			And when you see the words that are
		
00:44:36 --> 00:44:38
			not present and then you think about what
		
00:44:38 --> 00:44:40
			is it that I bring most of my
		
00:44:40 --> 00:44:42
			kind of sincerity to?
		
00:44:42 --> 00:44:43
			If I was to look at my actions
		
00:44:43 --> 00:44:46
			and my choices and to categorize them,
		
00:44:46 --> 00:44:49
			where does it show that these five things
		
00:44:49 --> 00:44:52
			take any type of precedent in comparison
		
00:44:52 --> 00:44:54
			to just the materialistic
		
00:44:54 --> 00:44:55
			world, to Hawa,
		
00:44:56 --> 00:44:57
			desire, the lower self?
		
00:44:59 --> 00:45:01
			Where am I genuine to? To what extent
		
00:45:01 --> 00:45:04
			and effort do I go to plan and
		
00:45:04 --> 00:45:04
			strategize
		
00:45:05 --> 00:45:05
			and to have sincerity
		
00:45:06 --> 00:45:09
			to things that are temporary and only of
		
00:45:09 --> 00:45:10
			this world
		
00:45:12 --> 00:45:13
			versus
		
00:45:13 --> 00:45:16
			things that have eternality to them and are
		
00:45:16 --> 00:45:16
			bigger than that.
		
00:45:18 --> 00:45:20
			So what I'd like you to do I
		
00:45:20 --> 00:45:22
			know we rushed through things and have as
		
00:45:22 --> 00:45:24
			much discussion as we normally do, but the
		
00:45:24 --> 00:45:25
			window was a little shorter. If you could
		
00:45:25 --> 00:45:28
			turn to the persons next to you before
		
00:45:28 --> 00:45:29
			we take a break for Isha, what are
		
00:45:29 --> 00:45:31
			some of the things you're taking away from
		
00:45:31 --> 00:45:34
			tonight's conversation? What's coming up for you?
		
00:45:34 --> 00:45:36
			And then we'll pray Isha, and then we'll
		
00:45:36 --> 00:45:37
			have the Ramadan
		
00:45:38 --> 00:45:40
			after that. But go ahead. Just 2 minutes.
		
00:45:40 --> 00:45:42
			What are you taking away? What's coming up
		
00:45:42 --> 00:45:44
			from tonight? And then we'll discuss.
		
00:49:25 --> 00:49:25
			Okay.
		
00:49:25 --> 00:49:27
			What are some of the things we're taking
		
00:49:27 --> 00:49:29
			away from tonight's conversation?
		
00:49:31 --> 00:49:34
			You have something to say? Yeah. Go ahead.
		
00:50:14 --> 00:50:15
			My mom's side of the family. Like, we
		
00:50:15 --> 00:50:17
			have fair skinned people. We also have dark
		
00:50:17 --> 00:50:19
			skinned people. You know, my dad's side of
		
00:50:19 --> 00:50:21
			the family, but my dad is a kid.
		
00:50:21 --> 00:50:21
			So
		
00:50:41 --> 00:50:42
			Okay.
		
00:50:43 --> 00:50:43
			Great.
		
00:50:44 --> 00:50:45
			Other thoughts?
		
00:50:45 --> 00:50:46
			What are we taking away? Did Did you
		
00:50:46 --> 00:50:49
			wanna say something? Yeah. The most important thing,
		
00:50:49 --> 00:50:51
			like, that struck me today was the the
		
00:50:51 --> 00:50:54
			whatever would be our last words. Like, you
		
00:50:54 --> 00:50:56
			mentioned that whatever whatever we're gonna say to
		
00:50:56 --> 00:50:58
			our children, children, it should be something
		
00:50:58 --> 00:50:59
			positive, something
		
00:50:59 --> 00:51:02
			that is empathetic, that that shows their love.
		
00:51:02 --> 00:51:04
			What if those are the last words?
		
00:51:04 --> 00:51:07
			We told them that was, like, really important.
		
00:51:07 --> 00:51:09
			And I just want to add to his
		
00:51:09 --> 00:51:09
			words.
		
00:51:09 --> 00:51:11
			I mean, I believe as Muslims,
		
00:51:12 --> 00:51:14
			we need to become kind to any people
		
00:51:14 --> 00:51:15
			of the color even if though they are
		
00:51:15 --> 00:51:16
			not Muslims.
		
00:51:16 --> 00:51:19
			Because I have seen so many incidents in
		
00:51:19 --> 00:51:21
			past few years in the name of blasphemy
		
00:51:21 --> 00:51:22
			blasphemy
		
00:51:22 --> 00:51:25
			that people just because someone did something as
		
00:51:25 --> 00:51:28
			a non Muslim, they did something because they
		
00:51:28 --> 00:51:30
			don't they're in a Muslim country. Like, I'll
		
00:51:30 --> 00:51:32
			just go example of my own city. I'm
		
00:51:32 --> 00:51:35
			from Pakistan. Someone, he was non Muslim. He
		
00:51:35 --> 00:51:36
			did some he did something.
		
00:51:36 --> 00:51:39
			And the whole mob of the village, they
		
00:51:39 --> 00:51:42
			just they just killed the person because they
		
00:51:43 --> 00:51:43
			believe that
		
00:51:44 --> 00:51:46
			he did something against Islam or something. He
		
00:51:46 --> 00:51:48
			was a non Muslim. We don't even know
		
00:51:48 --> 00:51:50
			what he was doing. They didn't even give
		
00:51:50 --> 00:51:53
			him the chance to explain something. They all
		
00:51:53 --> 00:51:54
			just went on him and
		
00:51:55 --> 00:51:57
			in that unfortunate incident, he just got killed.
		
00:51:58 --> 00:52:00
			So it's just like he left his family
		
00:52:00 --> 00:52:03
			behind there. He had small children. So as
		
00:52:03 --> 00:52:05
			a Muslim, I think this is our first
		
00:52:05 --> 00:52:07
			priority to be kind towards any kind. Not
		
00:52:07 --> 00:52:10
			even people of color, non Muslims, anyone. Because
		
00:52:10 --> 00:52:12
			I believe Allah has like, the prophet, he
		
00:52:13 --> 00:52:17
			himself has placed the kindness, humanity above everything,
		
00:52:17 --> 00:52:18
			color everything.
		
00:52:20 --> 00:52:21
			Other thoughts?
		
00:52:41 --> 00:52:42
			A person that is,
		
00:52:43 --> 00:52:43
			loving
		
00:52:44 --> 00:52:46
			is actually very concerned
		
00:52:46 --> 00:52:47
			on how to,
		
00:52:48 --> 00:52:49
			please
		
00:52:58 --> 00:52:59
			is actually to,
		
00:53:00 --> 00:53:02
			to please a person or the subject, whatever
		
00:53:02 --> 00:53:04
			he's, you know, looking at.
		
00:53:05 --> 00:53:07
			And you might do more, you might do
		
00:53:07 --> 00:53:10
			less. It's very concerning. Did I do enough?
		
00:53:10 --> 00:53:11
			Did I not do enough?
		
00:53:11 --> 00:53:12
			And so, basically,
		
00:53:14 --> 00:53:15
			one of the best gift that a loved
		
00:53:15 --> 00:53:18
			one would receive is actually knowing what
		
00:53:19 --> 00:53:22
			when knowing if his beloved is being satisfied.
		
00:53:23 --> 00:53:25
			Was that enough as pleasing or not?
		
00:53:26 --> 00:53:28
			And I believe in relation to in, you
		
00:53:28 --> 00:53:31
			know, relation to Quran, the Quran tells you,
		
00:53:32 --> 00:53:33
			how,
		
00:53:34 --> 00:53:36
			it would like to be treated by you.
		
00:53:36 --> 00:53:38
			And so you don't exhaust yourself and you
		
00:53:38 --> 00:53:40
			don't do this. And so for example, when
		
00:53:40 --> 00:53:44
			you mentioned something like about not sitting with,
		
00:53:44 --> 00:53:46
			people mocking Quran
		
00:53:46 --> 00:53:48
			Quran tells you in in it that, you
		
00:53:48 --> 00:53:49
			know, it doesn't matter. I I don't remember
		
00:53:50 --> 00:53:50
			the
		
00:54:01 --> 00:54:02
			speech. Or for example,
		
00:54:05 --> 00:54:06
			for example, like,
		
00:54:08 --> 00:54:10
			read what you can. So sometimes, oh, did
		
00:54:10 --> 00:54:12
			I read enough? Did I not read enough?
		
00:54:12 --> 00:54:15
			Whatever is being facilitate facilitated to you.
		
00:54:15 --> 00:54:16
			So it's just
		
00:54:17 --> 00:54:19
			that that maybe tells you actually how to
		
00:54:19 --> 00:54:21
			have your relationship with them so that you
		
00:54:21 --> 00:54:23
			don't exhaust yourself. You don't do less than
		
00:54:23 --> 00:54:24
			what you is expecting from you.
		
00:54:25 --> 00:54:26
			Yeah. Exactly.
		
00:54:27 --> 00:54:30
			There's a lot we can kinda extrapolate from
		
00:54:30 --> 00:54:33
			it. Right? But just engage the text. Like,
		
00:54:33 --> 00:54:36
			read it, allow for yourself to actually submit
		
00:54:36 --> 00:54:38
			to it. That's the whole idea that it's
		
00:54:38 --> 00:54:41
			gonna take you someplace. The stuff that's easy,
		
00:54:41 --> 00:54:43
			the stuff that's not easy. If you struggle
		
00:54:43 --> 00:54:45
			with certain things, read the text. It's gonna
		
00:54:45 --> 00:54:47
			tell you about a god that's a forgiving
		
00:54:47 --> 00:54:49
			god, a god that wants you to get
		
00:54:49 --> 00:54:51
			back up on your feet and just try
		
00:54:51 --> 00:54:53
			again and try your best. Do you know?
		
00:54:53 --> 00:54:55
			But allow for yourself to engage
		
00:54:55 --> 00:54:56
			the text
		
00:54:56 --> 00:54:58
			as it's intended to be.
		
00:54:58 --> 00:55:01
			So we're gonna take a pause here. Next
		
00:55:01 --> 00:55:03
			Monday, we won't have,
		
00:55:03 --> 00:55:05
			this halukkah. I'm gonna be going to Turkey
		
00:55:05 --> 00:55:07
			on Monday. Inshallah.
		
00:55:07 --> 00:55:09
			One of the programs we're raising funds for
		
00:55:09 --> 00:55:10
			this Ramadan,
		
00:55:10 --> 00:55:12
			there's a lot of children who evacuated from
		
00:55:12 --> 00:55:15
			Gaza. May Allah make things easy for them,
		
00:55:15 --> 00:55:16
			who need medical attention
		
00:55:16 --> 00:55:18
			that are in Turkey.
		
00:55:18 --> 00:55:21
			They're amputees. They're in need of prosthetics, surgeries.
		
00:55:21 --> 00:55:23
			So we're gonna be raising funds for them.
		
00:55:23 --> 00:55:25
			So I'm gonna be visiting them and their
		
00:55:25 --> 00:55:25
			families,
		
00:55:26 --> 00:55:27
			and our hope is to raise as much
		
00:55:27 --> 00:55:29
			as we can to help as many of
		
00:55:29 --> 00:55:30
			them as possible.
		
00:55:31 --> 00:55:32
			So many of the videos and other things
		
00:55:32 --> 00:55:34
			that you see of children,
		
00:55:34 --> 00:55:35
			those who survived
		
00:55:36 --> 00:55:39
			and were able to vacate and seek medical
		
00:55:39 --> 00:55:41
			help because there's no hospitals in Palestine anymore,
		
00:55:41 --> 00:55:44
			right, in Gaza. So they are in Turkey,
		
00:55:44 --> 00:55:47
			and we'll be meeting them next Monday.
		
00:55:47 --> 00:55:49
			And then from the Monday after, InshaAllah, it'll
		
00:55:49 --> 00:55:50
			be Ramadan.
		
00:55:50 --> 00:55:52
			And so we'll have, like, our pre iftar
		
00:55:53 --> 00:55:55
			and other things going on, but we won't
		
00:55:55 --> 00:55:58
			have this there'll still be iftar next Monday,
		
00:55:58 --> 00:56:01
			but we won't be meeting on Monday night
		
00:56:01 --> 00:56:01
			next week.
		
00:56:02 --> 00:56:04
			Just make Dua that that trip is beneficial,
		
00:56:04 --> 00:56:06
			and they were able to come to these
		
00:56:07 --> 00:56:08
			little angels,
		
00:56:08 --> 00:56:09
			support.
		
00:56:10 --> 00:56:12
			You know, Allah has blessed us with a
		
00:56:12 --> 00:56:14
			beautiful child here in the gathering tonight.
		
00:56:15 --> 00:56:16
			And this is what I think. Right? These
		
00:56:16 --> 00:56:19
			are, like, babies. Some of them don't have
		
00:56:19 --> 00:56:20
			parents anymore.
		
00:56:20 --> 00:56:22
			You know, they've experienced all kinds of things.
		
00:56:23 --> 00:56:24
			And because we love the child that's with
		
00:56:24 --> 00:56:25
			us,
		
00:56:25 --> 00:56:27
			our love for this child should
		
00:56:28 --> 00:56:30
			increase the love that we have for all
		
00:56:30 --> 00:56:31
			of these children because they are still our
		
00:56:31 --> 00:56:34
			sisters and brothers, and we wanna dig deep
		
00:56:34 --> 00:56:35
			and give as best as we can.
		
00:56:38 --> 00:56:38
			And,
		
00:56:41 --> 00:56:43
			we're gonna take a pause now for Isha,
		
00:56:43 --> 00:56:45
			and then after that,
		
00:56:45 --> 00:56:47
			for those who stick around for the Ramadan
		
00:56:47 --> 00:56:47
			class,
		
00:56:48 --> 00:56:50
			we'll do that. Sorry again that things were
		
00:56:50 --> 00:56:51
			kinda constrained
		
00:56:51 --> 00:56:53
			with time. Was just getting late. Did you
		
00:56:53 --> 00:56:54
			wanna say something?
		
00:56:56 --> 00:56:57
			Hadithas and?
		
00:56:58 --> 00:57:01
			Yeah. We're gonna do something every night before
		
00:57:01 --> 00:57:04
			Iftar in Ramadan, but the exact topics are
		
00:57:04 --> 00:57:07
			gonna just be depending on who is available
		
00:57:07 --> 00:57:09
			what days. Yeah. But there will be, like,
		
00:57:09 --> 00:57:11
			halakas every night before Ramadan
		
00:57:12 --> 00:57:13
			and before iftar and Ramadan.
		
00:57:13 --> 00:57:14
			Okay.