19-04-2024
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Channel: Moutasem al-Hameedy
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AI Generated Summary ©
The speakers discuss the importance of reading the Quran in a week and not rushing through the process. They stress the importance of belief and faith in Islam, as well as the use of words like "we" and "we are" to describe oneself. The speakers also emphasize the importance of positive actions and attitudes in shaping one's life and offer a time for a quick questions session.AI Generated Transcript ©
And welcome to
session number 2 with insulat al Hadid.
As we said last week, we're starting with
a new Juz, which is
Juz Al
the 27th juice of the Quran.
Many beautiful Suras in this juice, some people
have their favorite Sura in this juice as
we said.
Surah has a special taste. Each surah has
a special taste. This jujube,
if you have a favorite recital, usually you'd
find one of his best performance is in
this juzuk.
So that's an interesting thing about this juzuk.
It's very poetic.
Very poetic.
Yeah. Some people have Surat Al Huqiyyah as
their favorite surah. Some people have
Al Rahma
as their favorite surah. Some people have Surat
Al Khamer,
Surat Najm.
Some prefer Surat Al Tuur,
right? Maybe at different ages as well you
would
have a different Surat as your favourite,
it depends,
But these Surahs are in this juz.
And,
subhanAllah, recently I was reading about the early
generations and the Quran
and some interesting things. There are some interesting
things.
Although the Prophet
in the Hadith
of 'Abdulla bin Amrud al-'A
who asked the Messenger of Salaam how often
should I read the Quran?' And the Prophet
said
'read it once every month.'
Which means 1 juz a day.
He said
I can do more.
The prophet
said,
okay, read it every 10 days.
He said, I can do more.
Different narrations
say
he said, okay, do it every 7 days.
Then eventually he reached every 3 days, which
is 10 jujj every day, so over 3
days
he'll finish that. Then the Prophet
says, 1 who reads the Quran in less
than 3 days would not comprehend it properly,
will not again delve into the meanings. Scholars
say because obviously someone who's going to read
it over less than 3 days, they'll have
to rush through it, so they won't be
able to contemplate and delve deeper.
Scholars are different whether this
means that you should not read
it under 3 days.
So there's a debate among scholars. Some scholars
are of the opinion that this is a
recommendation,
and you can read it if you are
able to understand it, if you're able to
relate.
There are different personal
differences.
So many scholars actually are of the opinion
that if you can read it in less
than 3 days and still
contemplate and have the dabboor and understand, you
can do that. It's up to you.
The thing is do it as long as
you have the capacity for reflection
and for engaging properly with the Quran.
This is why we have narrations, authentic narrations
from
that he would
read the whole Quran
in Al Baqah.
One day his son wanted to pray with
him
and he said, my father started the prayer.
He read the whole Quran.
He finished the rakah and he makes the
statement. I said to him like Qayamul Layl,
the prophet said
right? Hadith. Prophet said, be the prayer of
the night is 2 2 rakas 2 rakas
2 rakas. Each unit is 2,
or each set is 2 rakas.
So I said to my dad, that's 1
rakah. He said, this is my witter.
My witter is rakah, and it's this.
And he it's not like he did that
once,
he did that regularly.
And the companions knew about him.
And the companions knew about the hadith of
the prophet sallallahu alaihi wa sallam. So it
seems, many scholars say
like, Imam al Nawawi,
ibn Hajj al Askhulani, and others. They said
it seems that the companions had different opinions
that you could actually read it in less
than 3 days if you do it properly,
if you can contemplate.
And thus, the scholars held that difference of
opinion
continually.
It is reported from Abu Hanifa that he
would read the Quran in 1 night.
Imam al Shafi'i was known
that in Ramadan he would read the Quran
at least 60 times
from Imam al Shafi'i.
Right? Again, what's the recommendation for most people?
For most
people,
it's better not to go below 10 days.
Read the Quran over 10 days,
nothing less than that.
Unless your relationship with the Quran is very
strong and you can comprehend and you can
sustain that and you can do it not
just rushing through the Surah, but properly reciting
and contemplating,
then you can go
below this and
the maximum speed
or rate would be 3 days,
but don't go beyond this.
Unless you're one of those special very, very,
very special people that Allah, you know,
Imam al Nawawi says the majority of the
early generations of the scholars from the companions
and the Tabi'in
and Tabi'i Tabi'in, these early generations, most of
them would read the Quran in a week.
That was the practice.
Read the whole Quran in a week.
Read the whole Quran in a week. This
was the practice of Imam Ahmed for the
most part, many of the Imams.
Some people would read it once every day
as a regular practice.
Actually some scholars, but again, I don't know
how this works out, but it is reported,
Imam Anawee mentions this, that there was one
of the scholars
who would read the Quran 4
times in the day, 4 times in the
night.
Now don't ask me how this adds up
mathematically,
but it does for some people.
And you might think they're rushing through it,
but I doubt.
I doubt. And I mentioned there are scholars
of over time,
and their example is well known, well documented,
that
he would read straight after Fajr, after Dayadhkar,
he would read 10juz every day
anyone. Before talking to anyone, they would read
10juz and how long would it take them
a little less than 2 hours. And he
is not someone who rushes through the Quran.
How? Allah knows.
When Allah puts barakah in the time,
you know, you don't you don't you don't
work it out mathematically.
You know, there are people that you there
are scholars when you look at their life,
you say the amount of
the amount of output that they had in
terms of producing knowledge
is impossible.
Given their their lifespan is impossible. You can't
work it out, like, unless they were writing
500 pages every day.
How does this happen? This is barakah.
If Allah blesses someone, you know, you don't
work it out mathematically. It doesn't work out.
It doesn't work out. You know, there is
the imam, one of these Muslim scholars, Ibn
Aqeel Hambeli.
There's Ibn Aqeel who
it's
just recent, like, about 50 years ago. But
no. Ibn Aqeel, the older one.
Was it even Ateel?
Yeah. I think it was even Ateel. He
had a book called.
I think it was even Ateel.
Sorry, let me let me not give you
an inaccurate piece of information. But there's a
scholar, a Muslim scholar, he wrote the books,
right, and the book
is more than a 1,000 volumes.
He said Allah blessed me with writing,
and he said I would spend most of
my day
writing.
And sometimes when I get tired I just
lay on my back
and I just relax and during this time
I brainstorm enough
valuable content then I
get up again and start writing.
His book is lost. I think there is
2 or 3 volumes that are found of
it and
those who had a
I've never seen it, but those who actually
looked into the book, they said like the
knowledge there is profound.
And these are 2 or 3 volumes for
more than a 1,000.
Okay. So again, if you look at the
the output of Ibn Taymiyyah, it's unbelievable.
The output of Imam and Nawawi, unbelievable.
If you look at there are scholars who,
for example,
there was a scholar when he was dying
his daughter was around and she started
crying and he said don't cry. You see
this room that I'm dying in?
I finished the Quran in this room more
than 6000
times.
6000 times.
Right?
So if you read the Quran once a
day,
this is 10 years.
Every
day. There are there are scholars that I
think, I'm not sure. I think Adehabi wrote
about some scholars. And obviously, you know, how
they wrote their knowledge, not on these books
today with it's easier, but they would write
them on actually piece
pieces of paper. They knew Arabs knew paper
at that time. So there was paper that
that would take it from the bark of
a tree. They would they would make it.
It would not be as thin as this,
would be thicker than this or they would
dried it on parchments
and animal skin.
So they said about some scholars who were
known as huffal, like they would they had
memorized
so much, so much.
Memorized the Quran, memorized al Bukhari and Muslim
and the 4 books of Sunan. Some of
them memorized al Qutub al Asharra.
You add to the Sunan, the Muslim al
Rahman,
then Sunan al Daraqutni and others.
And they would memorize,
like, long books, like,
Tariq ibn Jariel Tabari.
You're talking about 36 volumes.
Some people would memorize books like this. So
they would say about a man,
If you were to put him on on
a side one side of the scale and
write down
everything he's memorized
and put these
papers
on the other side of the scale, the
papers would be weightier, heavier on the scale
than his own weight, the person himself, his
physical weight.
So,
again, so there are there are people that
Allah put barakah in their life. The reason
we're saying this is that as you're dealing
with the Quran, don't
place generous
and
when you deal with the words of Allah
Subhanahu Wa Ta'ala you're gonna start to see
the generosity of Allah in your life. You
will see it.
In ways you never expected.
Just invest, just trust. And we said most
of the time you're gonna experience some resistance,
you're gonna feel maybe
you won't feel comfortable as you start engaging
with the Quran because Shayateen don't want you
to do this.
And I heard directly from people firsthand that
when they started engaging with the Quran, engaging
with dhikr, they would literally experience physical pain.
Physical pain.
No explanation for it. But as you continue,
it goes away. Some people would experience
a great
discomfort,
that they just want to leave the recitation.
Continue. That's Shaitan.
Some people will start sweating, shaking. Continue.
I feel uncomfortable, continue. All of a sudden
distractions
will start
taking place around you.
Continue.
If you're a mother, your child will start
making creating so much trouble. Yeah.
They will become more naggy, asking for more,
trying to get more attention,
and you you can't miss it, like it's
so obvious.
Continue.
Continue. Don't give up on the Quran, and
you would see Allah subhanahu wa ta'ala would
put so much barakah in your life.
Okay. Let's get to the next, part, which
is
in Surat Al Hadid verse number 7.
Allah subhanahu wa ta'ala enjoins his slaves to
believe in him and in his messenger,
sallallahu alaihi wa sallam,
and what he brought, and to spend in
his cause from the wealth in of which
he has enabled them to attain and has
entrusted to them in order to see
what they will do. 1 second. Alright. Can
you guys all hear?
It's
not very low. Yeah. Yeah. I'm I'm not
sure if someone can put it up. Did
Yahya leave?
Okay. Try to,
I don't know. Don't swallow it, but get
his clothes.
Having enjoying that, he then encourages and urges
them to do so.
He urges them to do it by mentioning
the reward that will result from doing so.
Hence, he says,
for those among you who believe and spend,
thus combining belief in Allah and his Messenger
sallallahu alaihi wa sallam
with spending in his cause
will have a great reward. The greatest and
best of which is the good pleasure of
their lord and attaining his paradise
and all that it contains of eternal bliss,
which Allah has prepared for those who believe
and those who strive in jihad.
Then Allah mentions the reason why they should
believe as there is no impediment to doing
so.
What reason do you have not to believe
in Allah when the messenger is calling you
to believe in your Lord and when Allah
has already taken a covenant from you, if
you care to believe?
In other words, what is that what is
it that is preventing you from believing when
the messenger, Muhammad sallallahu alaihi wa sallam, who
is the best of the messengers and the
noblest
of those who call to Allah, is calling
you.
This is something which requires you to respond
to his call and to the truth that
he has brought.
For Allah has taken from you a covenant
and promise to believe if you are truly
believers.
Moreover, as part of his kindness and care,
Allah has not only sent you a messenger
who is the noblest of humankind,
rather he has also supported him with miracles
and clear signs that he has brought offer
proof to his to his truthfulness and sincerity.
Hence, Allah says, it is he who sends
down clear, that is unambiguous
revelations to a slave, which highlight to people
of reason the veracity of all that he
has brought and signals that it is indeed
certain truth
so that he may bring forth that he
so that he may bring you forth by
sending the Messenger sallallahu alaihi wa sallam to
you and by means of what Allah has
sent down at his hands of the book
and wisdom
from the depths of darkness into the light.
That is from the darkness of ignorance and
disbelief to the light of knowledge and faith.
This stems from divine mercy and compassion for
Allah is more merciful to his slaves than
a mother to her child.
Verily, Allah is to you most compassionate, most
merciful.
Okay. So
we mentioned last week, and it's important to
mention again, that the overall theme of Surat
Al Hadid is faith, hileema,
and hileema.
So it talks about different aspects of hileema,
different aspects of belief, belief and faith in
Islam.
It started with
Allah faith in Allah. Allah
describing himself
and talking about himself,
and how he created everything and how everything
returns to him eventually.
And
the roots, words that belong to the root
iman or al manah in the Surah appear
14
times 14 times. So it shows that the
Surah is heavily about
iman. So all of the subthemes
feed into
iman. This is one of them here. It's
a direct command, believe in Allah and His
Messenger. And we mentioned, I believe we
people of this language, and the people of
this language,
of the people of this language and the
people of this language
have got a very confused and troubled relationship
with
the whole concept of iman and faith.
With the middle ages
and
the corrupt 'Aqeeda and faith in Allah Subhanahu
Wa
Ta'ala.
There were some remains of truth, but there
was an issue with it.
And eventually, with the enlightenment, as they started
to leave
Christianity and move into secularism
and atheism,
what happened eventually is that
these words became more cognitive,
in the sense more about ideas, more about
being convinced
rather than faith, rather than, but again we're
using English words, rather than eman,
rather than
iman.
Iman,
he said in the Arabic language, is not
merely
mental
or cognitive
conviction.
It's more than this. It's in the heart.
There's something in the heart. And we said
the heart has 2 faculties,
has 2 faculties. Can you remind us?
Let's put you to the test.
What are the 2 basic functions or faculties
of the heart? And these are the biggest
features of the heart. And they appear in
the Quran throughout
in many different shapes and forms.
Amir? I was gonna say tasdikh and Iqraq.
Tasdikh and Iqraq. Tasdikh and Iqraq. I'm
Tasdikh and Iqra.
Tasdirk
wal aqlaaw, ascent. So this is the language
specifically mainly of Ibn Taymiyyah, he sort of
coined it this way. Tazdirk is more of
acknowledgement,
acknowledging that something is true,
without it sinking deep into your heart. So
for example,
you know that the South Pole exists.
Right? But does it have any place in
your life?
Does it spare any action?
Any feelings? Nothing.
This is tazdirk.
It's a truth that you acknowledge, but you
are indifferent to it.
You're in the you know it's true, you
know it's a fact, but that's that's the
end of your relationship with it. So tazdirk,
shaitaan has tazdirk. Shaitaan knows for sure that
Allah is Arram, Allah, Al Rahman.
He knows
all the rights of Allah, He knows them,
He doesn't deny them, right?
So he's musaddaq, he has this tazdir which
is acknowledgement,
doesn't make him a believer.
What makes a person a believer? Even today
I call it an Iqalar. How does an
Iqalar
translate?
We said the heart has this
ability to absorb and receive knowledge, which is
Alil,
which is what Tasdirk is. You can recognize
something is true or not I accept it
as a truth, as a fact that's a
tazdikh, that's alqhuwal almiyah. Then you have the
other side of it which is.
When your heart receives the truth
and the truth has value to your heart,
your heart responds proactively to it. In what
sense? According to the truth. According to the
fact.
The fact that Allah is the Lord and
is the Lord is the Creator, and is
an Ilah, the only one who has the
right to be worshipped. Your heart,
once it receives that knowledge of Allah,
it responds to Allah with what? With love,
humility,
obedience,
hope,
fear, these are the actions of the heart.
This is Ibn Taymiyyah calls this Iqraal or
the outcomes of Iqraal, right? Your heart responds
to that.
This whole package
is called iman. This whole package is called
iman. In today's world, the modern world, the
western world,
they equate iman with what?
Acknowledgment.
Acknowledgment, piece of information,
I accept it for them. That's faith. No.
Does this have practical consequences?
Absolutely.
Huge, huge practical
consequences.
Tell you why. Because Allah mentions there are
these are things that Allah mentions here.
And why what holds you from Iman,
Iman in Allah and his Messenger? Iman in
Allah, while the Messenger is inviting you
to believe in your Lord, to have iman
in your Lord.
And he had already taken your word. He
has taken a covenant. There's a covenant upon
you, an agreement.
You have subscribe to an agreement.
In kuntumumminin
if you are truly believers.
And that's the covenant of iman because when
you believe you give the prophet
this is bayan, it's commitment.
I'm a Muslim that means I worship only
Allah
and I follow only the path of the
Messenger of Allah.
But there is another level of this covenant
here and it's important to bring it, which
is the covenant of Al Fitra.
The covenant of Al Fitra.
Humans and it's mentioned in in the Quran
in Surat Al Araf.
And remember when your Lord brought the progeny
of Adam from his back, the prophet said
in the hadith says,
So all of the children of Adam from
his from the time of Adam till the
last man to live on earth,
they were brought forth before Allah in the
form of small creatures.
A Dhark, Amthali Dhark, more like ants or
smaller.
And Allah
makes them testify,
am I not your Lord? Meaning am I
not your creator?
Am I not your originator, shaper?
Am I not your owner?
Don't I have the right on you to
worship me?
We all said yes.
We all said yes.
And this answer is engraved in our very
nature, and that's what we call Fidqa.
We seek the truth. We seek Allah.
We seek to devote
our life
to Allah Subhanahu Wa Ta'ala. So humans have
to worship, humans have to serve something
and they
originally,
they are created designed to serve Allah,
but when they don't find Allah or they
are attracted to something else,
this servitude will turn to that
other thing.
It's wealth, money, fame,
success,
anything that you are fond of.
Could be another person,
could be status,
any
aspect of this life that people get attached
to, it could turn
into an object of worship.
But humans have to worship, you have to
worship because that's part of your fitla you
can't break from.
You can't break from. So this is part
of the covenant as well, this is the
deeper covenant and you confirm it when you
believe. Ibn Uqayyan, he says that when you
believe in Islam you are not initiating a
new covenant, you are confirming your original covenant,
covenant and agreement with Allah.
You are renewing it, you are committing to
it again further,
it's not a new one.
So this is why
and here is the point that I wanted
to make when I wanted to bring Eman
as opposed to what we call conviction, right,
and acknowledgement.
Wanna bring Iman as a as a state,
as a holistic human state,
and Islam itself. Allah says why don't you
believe?
Why don't you believe? Many people, and I
think Muslims, we have swallowed this from,
again from education.
We think, oh,
sometimes people are convinced of other ideas and
they are not convinced of Islam, even when
they
get to know Islam.
As if someone is choosing, like someone is
walking into a store and they're choosing, oh
I like this *, I don't like that
*.
Many people think religion is a matter of
what? Personal preference.
Right? It's okay, people are convinced. How can
we hold them accountable?
I'm convinced of this. That's not the truth.
Human nature, there is something inside of you
that recognizes the truth. That's your foota. So
if you are sincere,
if you are sincere
and
you are sincere in seeking the truth,
you stay true to it,
and you ask Allah for guidance,
you ask the creator of the heavens and
the earth for guidance,
eventually Allah is going to make this come
up to the surface. And
you cannot equate Islam
with false religions, they're not equal.
They're not equal. And if someone is choosing
something else other than Islam over Islam,
they can't be true to their nature.
And they can't be honest.
This is why this is why in Islam,
and you have to understand this about this
world so you can map out the world.
In this world there are 2 basic currencies,
there is good and there is evil.
There is good and there is evil.
Eventually, there's only good and evil.
There are things that are neutral but that's
they don't stay neutral, they end up being
either good or evil depending on how you
use them. But there is good and there
is evil, that's how the world translates to.
There is no good except with Allah.
There's no good
except with Islam, which is the truth. It's
not like one, oh it's one of the
religions out there, and if you're convinced of
it
fine. No, it's not. It's just like
you bring something good and you bring the
the fake replica
of it.
You can't say the these are equal.
That's exactly the example of Islam with any
other I any other way of life or
philosophy or ideology or idea or culture or
anything.
They're not equal.
They're not equal. The truth is not similar
to falsehood.
Not in any sense, not in any way.
Human nature does not respond to falsehood
as it responds to the truth. They are
intrinsically,
innately,
drastically
different.
Different. So someone says, you know, there is
I know someone who's good, a very good
human being, but he's not convinced of Islam.
Contradiction in terms.
You need to
we need to relearn what good really means
because that's a secular meaning of good,
and it's a false meaning.
You're hijacking the word.
Good has to do with Allah,
what's from Allah is good,
What's against what Allah loves and against what
Allah
teaches
is evil, it cannot be good.
It cannot be good. So someone who rejects
Allah
can never be good.
They might have some good elements in their
personality, but these elements are not theirs. Where
did they come from? From Allah.
So if someone rejects Allah and rejects Islam,
in that state and in that moment they
can't be good.
Period. They don't go to be these these
it becomes a contradiction in terms.
And we Muslims have been secularized beyond our
imagination,
so we need to withdraw from that.
We need to take these basic definitions from
Allah subhanahu wa ta'ala.
So Allah is saying, what holds you back
from belief?
There's no reason for you to disbelieve when
you see the truth, and this is why
the prophet sallallahu alaihi wa sallam says, will
ladinafsibiadhi
laiasmaaubii,
laiasmaaubii
ahadun,
I forgot the exact wording of the hadith,
anyone who hears about me, hears properly, like
knows, comes to know the message of the
prophet
he sees it for what it is.
And they don't believe, the Prophet said they
would enter the hellfire.
They would enter the hellfire.
Bring to this another hadith, the Prophet says,
la yaha laku aallallahi illa harik.
No one would be destroyed,
no one would be ruined on the day
of judgement, meaning destined to the hellfire, except
someone who deserves it.
And what does Allah say about Jahannam?
Allah Subhanahu Wa Ta'ala wants to set apart
good from
evil, what's
good in nature from what's filthy and
poisonous in nature. Allow us to set them
apart.
And then Allah puts all evil together, gathers
it on the day of judgement,
and he puts it in the hellfire. That's
where all evil gonna be.
So in this world good and evil are
mixed, on the day of judgment Allah is
gonna take these 2 basic elements,
separate them completely they will never come together.
This is why in Jannah there is no
evil,
there is no pain, there's no fatigue,
there's no stress,
there's no worry.
There's nothing you we call, we today call
negative.
Nothing.
Not even boredom.
Not even boredom.
And in the hellfire there is no good
whatsoever
And this is why
no one would enter Jannah until they are
purified of all of the evil that is
in them. And if they are not purified
due to the calamities and the hardships that
they go through in this life, if they
are not purified through istighfar and through their
good deeds and through Tawba and through all
of these things,
they would go through pain during death, the
stupors of death.
And that would remove some of that evil
because sin means evil, that means evil that's
now in you, you need to cleanse that.
And if that does not remove all the
remaining evil,
then there will be punishment in the grave
that would remove
the remaining
evil, and if it does not get removed
fully, then
the horrors of the day of judgement,
and that suffering on the day of judgement
would remove the evil, and if some of
it still remains,
you know,
subsequent events on the day of judgement
would remove it. And then if Allah does
not forgive the person, at that point they
would have to go to the hellfire,
and experience the punishment until that evil that
is still in them
burns
off.
Only then can they enter paradise because they
can't go to paradise
with any element of evil in them.
That's the balance in the universe.
So people who reject iman, when they know
the truth, when they come face to face
with the truth, they reject it, and they
say, no, I'm not convinced.
Now we don't know how they're gonna end
up, because sometimes people over time, then some
barriers are moved,
things change. But at that moment, they can't
be good. When someone rejects the truth, they
can't be good.
Especially in their core, they can't be good.
You're rejecting the truth that you know in
your very being is the truth, and you
can't reject it if you were sincere, if
you were true to yourself.
So again, that's sort of a reflection, a
shadow of the meaning of this verse.
But Allah subhanahu wa ta'ala is inviting,
here everyone,
but more specifically the believers, to believe in
Allah and a sign of faith, wa'amfi'u,
is that you spend for the sake of
Allah Subhanahu Wa Ta'ala. Because we said, you
know, iman is what? Not only the knowledge
and the conviction, but also the what?
The response. You respond with love, you respond
with obedience,
you respond with hope, you respond with fear,
you respond with hushua.
People say how do I get kushur?
You don't get kushur,
the more faith you have, kushur is the
natural response of your heart, is the natural
state of your heart. It's not like, oh,
let
me
manufacture
Khushua, let me engineer it. You don't engineer
it.
Have iman open up, be sincere, and you're
gonna find Khushua just flows from your heart.
So a part of that response is
spending for the sake of Allah Allah being
generous for the sake of Allah
That's a natural response of faith,
of Iban.
Then Allah Subhanahu Wa Ta'ala explains how,
one of the mechanisms with which
he guides humans, and that
he actually Allah Subhanahu Wa Ta'ala makes everything,
everything
necessary for the guidance of humans.
So Allah subhanahu wa ta'ala shows them with
guidance from every side, but
if they reject it,
that's their problem.
So this is why
disbelief
is not an innocent place.
It's not. It's a rejection. It's a proactive
act of rejection.
It's hard work. To refuse the truth is
hard work.
Really, it's not a matter of, oh, I
like, as we said, I like this, I
like this *, I don't like that *.
No, that's not how it is, because that's
the only *. The others are fake, they
are not real *.
It's exactly like this.
It's just like, you know, a better example
would be, Oh, I like junk food.
And then there is healthy food. That's real
food, that's not real food. It shouldn't be
cold food in the first place.
You see? So, oh, it's just a matter
of preference. They are the same. I just
prefer this. I happen to prefer this. You
happen to prefer this.
They're not equal.
They're not equal. Okay. So Allah Subhanahu wa
Ta'ala then says,
It is Allah who sends clear signs
from
with the Prophet Sallallahu Alaihi Wasallam. Why?
In order to get you out of darkness
into the light. Again, these are the basic
elements, good and evil, light and darkness.
Good, evil,
light and darkness. So if you are not
with Allah, if you don't accept Allah,
if you don't believe in Allah like in
terms of iman,
what do you have? Darkness.
Oh there's a good person, they're full of
light,
but they don't believe in Allah.
Contradiction in terms.
There's no light without Allah.
There is no
life, spiritual life of the heart without Allah.
Impossible.
What about all these monks and all these
spiritual practices and meditation gurus and yoga?
And you know, they can actually
you know, they can get into a meditative
state and they can tell where you are.
Spiritual naivety in the sense,
you think spirituality is about feeling good, so
you start to borrow all this stuff from
Eastern philosophies
or from
new age,
you know,
gurus, all of those guys.
Oprah Winfrey,
Eckhart Tolle,
Wayne
Dyer, Deepak Chopra.
And
even some Muslims are writing books like this,
calling it secrets of love or divine love
and things like that. Complete
nonsense.
Complete kufr, kufr in Allah.
And they would tell you
that some of them would be able to
know what's going on in other in other
places.
Jina shayateen.
Jina shayateen. The prophet sallam when he was
migrating from Makati Madinah
is the jalakhi written.
The prophet sallam hired who? Someone to show
them the way.
If the prophet salallahu alaihi wa sallam does
not know other than the main road because
they took another one,
right? If the prophet salallahu alaihi wa sallam
could not find the way and he's the
messenger of Allah Subhanahu wa
Messenger of Allah Sallallahu alaihi wa sallam.
He could not find the way, he didn't
know the way, he needed to hire someone
who knows the path.
Then we have someone, or someone is so
spiritual.
They don't need GPS. They
don't need to use Google Maps.
They just get into a meditative state.
Yeah. Yeah. We're getting close.
Go to the right.
Go to the left.
What is this?
So again, this is not spirituality.
So these are not the same as Islam.
This is darkness.
This is darkness, complete darkness.
Islam is not about this stuff.
Islam is about what? Islam is about
believing
iman in Allah Subhanahu Wa Ta'ala,
love of Allah, fear of Allah, obedience to
Allah, following of the sunnah of the prophet
sallallahu alaihi wasallam, you make sure that you
live this life trying to make it to
Allah. That's it.
That's what
Islam
is. Are there sometimes special states that Allah
gives people and things like that? We call
them karmat, yes. But these things should remain
personal, people should not air them, they should
not talk about them or publicize them. They
are a gift from Allah subhanahu wa ta'ala,
they should keep them between them and Allah.
And that's it. That's a sort of a
special gift that Allah gives to some people.
Okay, so what Allah sends to us is
faith, is light.
Is light which is good, right?
And that awakens what's in us. It lights
our hearts, it removes the darkness.
Then Allah emphasizes the issue of spending for
the sake of Allah which is which is
the
al amal,
part of iman, actions are part of iman.
Iman. Iman is what?
As the salaf said, qaulun or amal.
We explained that many times before. Right? Qaulun.
Let me see if you guys, you know,
I'm in a testing mood today so let
me test you out. We spoke about that
many times. What do we mean by qaul?
What do we mean by emal?
Speech
and action. Who has the answer?
Put your hand up.
Sisters?
Amir?
You had your hand up?
Continue.
Excellent.
Kolum, the speech.
Waman.
Eman,
oolong, waman.
Speech and action. Speech
of what? Speech of the heart.
Which is what is speech of the heart?
And actions of the heart.
Then speech of the tongue and actions of
the limbs.
What What is the speech of the heart?
That's the real question.
What is the speech of the heart?
No. It's part of Taqwa. It's too general.
Give me a proper answer.
Speech of the heart.
What we call just now acknowledgment,
conviction to accept the truth. That's the speech
of the heart.
The actions of the heart,
which is the response, how your heart responds
to this truth.
It's not indifferent, it responds proactively to this
with love, fear, hope,
humility,
all of these actions of the heart.
And then speech of the tongue,
La ilaha illallah and the dhikr and the
restation of the Quran
and Amrobul Ma'Roof and Nahiwaanl Munkar.
Right? Then your actions the prayer,
the fast,
the zakah,
then the other things that you perform physically,
okay? So that's al iman. So Allah subhanahu
wa ta'ala emphasizes here spending as being an
offshoot of iman.
What holds you back from spending
for the sake of Allah?
How
did how did they translate it here?
What reason do you do you have not
to spend in Allah's cause when to Allah
belongs the inheritance of the heavens and
earth? When to Allah belongs the inheritance
of the heavens and the earth.
Okay. Cool.
Basically, everything is from Allah, miraat. Everything is
from Allah, and it's gonna return to Allah
and in between it belongs to Allah.
This is iman, this is aqeeda faith, right?
This is tazdir. If you truly believe in
this,
if you truly have iman in this, your
Qalb has tazdir, true tazdir in this, your
heart is gonna respond with what? Generosity.
You know that all this wealth belongs to
Allah,
and it comes from Allah, it's not like
I made it,
it's not like I created it,
like today they're gonna get they will get
you believe today in in this whole, you
know, wave of entrepreneurship,
and even Muslim entrepreneurship, you know, you create
your money, you make that wealth.
That doesn't make them make this Islamic entrepreneurship.
This is just a copycat of disbelievers.
Nothing is Islamic about this. You know that
it belongs to Allah.
That doesn't mean, oh, I don't do business.
No, you do business. There's no contradiction.
But whatever money, whatever wealth, whatever blessings Allah
brings into your life, they belong to Allah.
You don't get attached to them. You don't
have ownership over them.
They are put at your disposal so that
you
act on them or you use them in
a way that pleases Allah Subhanahu Wa Ta'ala.
That's all. You're entrusted
with those things, that's it.
When Allah decides to take them, you can't
say anything,
and you shouldn't say anything,
and you shouldn't have an issue with
that. Whatever state Allah puts you in, you'll
respond
according to Imaan.
So this is why Allah says if you
truly believe that things belong to Allah, He
gives and He takes, why would you hold
your money back or your wealth back from
spending for the sake of Allah? So iman,
this kind of iman, shows
in the form of actions and attitudes.
And this is tawakkul. Right? This is people
say, how can I have tawakkul?
If you have iman, you have tawakkul.
So how do I have tawakkul? Have more
iman.
How do I get more iman?
All of all of the prophetic advice, all
of the Qur'anic advice, the prophetic advice is
about increasing your iman. You do righteousness, you
increase in iman. You do it with sincerity.
Some people say, I do more righteousness,
and I don't feel any more iman, or
I don't experience more iman. Well, maybe you're
doing something more. Maybe there's no sincerity.
Because if you're not doing it sincere, it's
not righteousness.
Okay. Let's not bring too many elements here.
Then Allah says, and this is an important
thing and a beautiful point,
Those who spent for the sake of Allah,
and fought for the sake of Allah
before the conquest of Mecca,
when the Muslims were weak,
when the Muslims were the odd ones,
the weird ones in the Arabian Peninsula,
when they were against the norms, when everyone
was against them,
when to
be Muslim
was an anomaly,
a departure from the norm,
when there was shame associated with being a
Muslim,
when the whole social system was pushing against
it, when when it was not popular
and there was great danger with it,
those who went into Islam, those who believed
and spent and sacrificed themselves for the sake
of Allah during these difficult times when the
social norms and the social dynamics were against
it,
and the ones who afterwards when Islam became
dominant and it became the, let's say the
trend in a sense, in the Arabian Peninsula,
and everyone was becoming Muslim, and it was
cool to be Muslim now,
these are not equal.
These are not equal, and this shows that
good deeds, the reward of good deeds and
the weight of good deeds is not,
is dependent
on the environment.
So someone who
holds on to righteousness
in the midst of corruption,
their reward is far greater than someone who
holds onto
faith and righteousness
in a righteous environment,
because their struggle is not the same.
Their challenge is not the same.
And this is why the prophet sallallahu alaihi
wa sallam says to the companions,
There would come times, there would come people
in my Ummah.
The prophet
said there will be times that those who
hold on to what you're holding on are
companions.
The reward of 50.
They said the Omas InjalAll the reward of
50
from among us
or among them.
50 among you, 50 companions.
1 of them would love to just meet
me, even if it means sacrificing himself,
his wealth, and even his family.
Like losing everything
just for the sake of seeing and meeting
the prophet sallallahu alaihi wasallam.
Why? Because the challenges of those people
are gonna be great,
far great. And it seems that this hadith
took place or happened,
obviously, in the later days of the prophet
sallallahu alaihi wasallam when Islam became dominant in
the Arabian Peninsula,
now it became the new
norm. Right? And everyone was flooding into Islam
and became popular became fashionable
to be a Muslim at that time.
So it became easier.
And this is why the early Muslims, they
get the highest rewards,
the early companions of the mujahideen and the
ansar, because they believed
in the most difficult times,
so their reward is the highest.
So Allah is saying those who,
again, offered themselves for the sake of Allah
and their wealth for the sake of Allah
before the conquest of Makkah, They're not the
same or the ones who after that after
the conquest are not the same as the
ones who did that before, the conquest
of Makkah.
But Allah promised all of them good, so
that should not discourage
and dishearten
those who come afterwards. Do your best. Somebody
says, I wish, and it happened,
someone says, I wish I lived at the
time of the prophet, salallahu alaihi wa sallam.
I would have helped him and supported him.
So a scholar had one of his students
say this and he said, how would you
know?
How would you know? Allah chose you at
the right time.
Allah chose to bring you in this life
at the right time. Who knows, maybe if
you had lived at the time of the
prophet, salallahu alayhi wa sallam, you would be
with Abu Jahl, maybe.
Right? So don't wish. There are some subhanAllah,
there are people I've I've met some people
who say, oh, I was born in the
wrong time, the wrong generation.
No. No one is born out of time.
Everyone is born in their time,
so don't let Shaytaan confuse you with this.
And then Allah Subhanahu Wa Ta'ala again gives
the analogy of spending for the sake of
Allah. Although it's Allah's it's it's everything belongs
to Allah. Right? But
when you spend
when you spend,
you're spending from what Allah gave you, but
Allah will still treat you
as though this is yours, and you are
giving Allah a goodly loan, and Allah would
grow it for you, invest it for you.
That's Allah's generosity, without limit.
Okay. I think we'll stop here.
And do we have a time for 1
or 2 quick questions?
It's 07. Right? 8:07?
Okay. Let's take 2 2 quick questions.
Sisters?
Okay. Nothing?
See you insha'Allah next Friday, be itnillah. The
halakah will stay at 7, be itnillah,
As Maghrib draws later inshallah,
when it's
gets closer to 9,
we will push the halakah a little bit
to 7:30. But not for now, it's 7.
The halaqa
is at 7.
And jazakamu khair for, again, coming out today
joining us. And, I pray that Allah subhanahu
wa ta'ala connects your hearts to the Quran,
opens your hearts,
to the Quran,
and,
in your your chest.
in your your chest.