Mirza Yawar Baig – Abd not Khadim #2
AI: Summary ©
The speakers discuss the concept of serving as a servant and slave, emphasizing the importance of learning from experiences and avoiding negative consequences. They also touch on the negative consequences of beastity and dis appearance, citing the need to learn from experiences and become a slave to avoid negative consequences. The decision to accept Islam is not restricted to those who refuse to comply with Islam, but rather based on the success of Israel and the successors of the one Israel. The decision is made based on the success of Israel and the successors of the one Israel.
AI: Summary ©
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.