Mirza Yawar Baig – Abd not Khadim #2

Brothers

and sisters, we

continue with our discussion on the two words servant and slave.

When Allah mentioned the human beings, he called them ibadullah

Abdullah,

the slaves of Allah.

Allah did not call them khutdam Allah. He didn't say Khadim Allah,

servant of Allah,

as I mentioned to you in the last Qatar on the subject, it's not a

matter of semantics. It's a matter of the fact that words indicate

attitude and words direct behavior.

A person who thinks of himself as a servant will behave in a certain

way, and a person who thinks of himself or herself as a slave will

behave in a different way because to be a servant, which means

employee is a matter of choice.

You can join the employment of the person, you can leave the

employment of the person. You can resign while you are there. You

can choose to do this or that your duties are specific to the job you

are not allowed to or you are not expected to do outside of those

duties, and so on and so forth.

But for a slave,

there is no choice involved. Nobody chooses to be a slave, and

that's why slave slavery of humans is haram, and Islam, you can't go

and make somebody a slave.

So

a slave is a slave because he is owned by the owner,

and therefore the slave has no job description. The slave slave has

no choice whether to remain a slave or to leave and say, sorry,

I resigned. Salaam Alaikum. No longer your slave. No.

So it encourages and shows a certain attitude. The servant has

an attitude of obeying by choice.

He chooses to obey or he has the option not to obey, whereas the

slave has no choice in the matter.

A slave has no choice in the matter of obedience. Malasha,

in the Quran mentioned both things Allah mentioned

la Ikara,

fit for with Allah, is

no compulsion in the

the two paths, the path of righteousness and the path of

disobedience, are clear. You can choose this. You can choose that

for oneshafal, you mean avantya, afal yagfoor, invention in a

different place. You want to believe, believe, you don't want

to believe, don't believe,

but it is not free of consequences.

So Allah subhanaw Taal said,

the paths are, are clear. There is no compulsion in Deen. Now if you

see the Asmaa nozo of this ayah of Surah Al Baqarah, this came at the

time when the Varun Adir were banished from Madinah. They were

the Jewish tribe which

reneged and which broke the covenant with Rasul assalam. And

so they were banished from

Madinah. They used to control the markets of Madinah, especially the

jewelry market. And they were also the scholars of the Jews.

So when they left Madina, one of the things which happened was that

the people of muck, of Madinah, the Arabs in Madina.

For Where is we don't know what the reason is, but they used to

have a high rate of infant mortality. The children would die.

So somewhere, somehow, I don't know how that happened.

People of Sira don't mention that, but they had this impression that

if our children are raised with the Jews, they will survive. So a

lot of the Arab children used to be with the Jews, and the Banu

Nazis were learned people and so on, so on. So they, you know, they

learn there, and they learn business and whatnot. So now, when

the Banu Razi were leaving, these people came noisa Ya rasulallah.

What shall we do? That children are with them. So should they go?

Should they stay? Allah? Allah said choice, choice is up to them.

They want to stay. Stay. You want to go. Go. If you are staying

back, means you are accepting Islam. If you are not staying

back, you are going with them. It means you are leaving Islam. This

choice is free. There is no compulsion. No you will not be

forced. You.

It doesn't refer to people who have denied Allah.

It does not refer to the Mushrikeen. It does not refer to

people who are joining partner with Allah. Does not refer to

people who refuse to obey Allah, subhanho, Tara, who are not

Muslim. No, this refers to people who call themselves believers.

Once again, the AI is with reference to banish rail, but the

the usur of the Quran Al Kareem that the azbabu not limit the the

effectiveness and the the the scope of the ayah, the scope of

the ayah, the obedience to the ayah, is for all time, for all

people the azbabu, the circumstances of Revelation. This

is a part of history. How did it come? When did it come? What was

the question? That's a part of history, but that is not the hokum

is not restricted to that. So this came for the ban Israel, but we

are the successors of the one Israel. They came to the Muslims

of that time. We are the Muslims of this time.

Twala is saying, those who choose to, if you are among them, are

you? Are you going to be those who will pick something and leave

something if you do that, then Allah is saying, we promise you

difficulties and trials and calamities and diseases and

accidents and loss in this life and the worst punishment in The

hereafter.

Because selective obedience is disobedience, selective. Obedience

is arrogance.

It is kibbur Because you are saying, Allah, saying, do this.

You say, Oh, yeah, okay, you want me. That is your wish. I have a

wish,

and I will follow my wish.

So you are being you're showing your kibb to Allah. You

for somebody who shows kibbut Whose arrogance with other people,

NaVi salaam said he will not even smell the fragrance of Jannah.

What about somebody who is showing kibbut Allah? So

I remind myself and you let us get this concept clear in our heads.

We are Alhamdulillah, Alhamdulillah, Alhamdulillah,

ibadullah. We are the slaves of Allah, subhanho wa taala. And as I

mentioned, too, if you are a slave of Allah, then your responsibility

for you is Allah, because you Allah owns me. If Allah owns me,

who looks after me, Allah in this life, Allah in the Hereafter, in

the grave, Allah, on the Day of Judgment, Allah,

because if I am resurrected, may Allah make this for all of us, if

I have resurrected on the day of judgment, and say, Yeah, Abdullah,

tell Oh, Abdullah, come here

and do what. Go to Jannah. No.

Also, set.

So we ask ALLAH SubhanA Tala to enable us to be completely and

totally obedient to him without question, because we know Allah

subhana wa taala. We trust him. We have tavako on him, and we follow

the Sunnah of Muhammad, Abu Asmaa, halahi, walali wa sallam, Ramana,

faqlana, Robin of a philanthropy dunya has another me was ALLAH.

Ali was Abu Asmaa huti got all right. I.