Moutasem al-Hameedy – The Monumental Tafsir #59 Surah Al Hadid
AI: Summary ©
The speakers stress the importance of faith and the worldview in avoiding anxiety and depression, as well as the negative impact of negative emotions on one's life. They emphasize the need to establish the foundation of one's faith before attempting to overcome negative emotions and control their experiences. The importance of faith and the worldview is also emphasized, as it is necessary to build a relationship with one or a partner. Leading toward a conference happening soon is also emphasized.AI: Transcript ©
Do you wanna help us, Reid, if Ryan
doesn't come? Yes, sir. Do you wanna help
us, Reid, if Ryan doesn't,
make it today?
I don't wanna put you on the spot,
but I did.
You don't have to. You can just say
no.
That's okay. It's okay. Don't worry. Ready?
Yeah.
Welcome to the commentary on Tafsir al Imam
al Sadih and
just a heads up, I didn't discuss this
with Muhammad Hassan, but I was meant to
do so and I forgot, subhanAllah. So, but
hopefully InshaAllah should be okay. I was thinking
since, Maghrib is pushing late,
we can make the shift to 7:30
next Friday.
I think that's more convenient
to everyone.
It gives you more time. So 7 13,
inshallah, next starting next Friday.
Inshallah, I will remember to repeat that towards
the end as there will be more people
here.
We continue with Surat
Al Hadid,
first number 25.
Here, Allah speaks of the all encompassing nature
of his will and decree.
No calamity befalls the earth or your own
selves.
This includes everything that happens to people, good
or bad, great or small. It is all
written in Al Noor and Marfool.
Allah tells his slaves that so
Allah tells his slaves that so that this
principle may be established in their minds.
And on that basis, they may understand whatever
happens to them, good or bad.
Thus, they will not despair or grieve for
what has passed passed them
by of things that they were hoping for
and aspire to because they know that this
was written in a law for and
would inevitably come to pass.
So there was no way to ward it
off. By the same token, they will not
exalt over whatever Allah gives them because they
know that they did not attain it by
their own power and strength.
Rather, they attained it by the grace and
blessing of Allah. So they should focus on
giving thanks to the one who bestowed blessings
and warded off harm.
Hence, Allah says, Allah does not love anyone
who is conceited and boastful. That is everyone
who is everyone who is arrogant, rough,
harsh, filled with self admiration and boasts about
the blessings granted to him by Allah
at attributing them to himself.
Thus, these blessings distract him and cause him
to transgress as Allah says elsewhere,
when we bestow a favor upon him from
us, he says, this has been given to
me only because of knowledge that I possess.
Rather, it is a test.
Those who are stingy and exhort people to
stinginess, that is, they combine 2 blameworthy attitudes,
each of which on its own is sufficient
evil,
stinginess, which means withholding people's due rights and
exhorting people to do likewise.
So it was not enough for them to
be stingy themselves.
Rather, they went further and exhorted people to
do likewise,
urging them to adopt this blameworthy
attitude in their words and actions.
This stems from their turning away from obedience
to their lord.
And whoever turns away from obedience to Allah
harms no one but himself. He will never
harm Allah in the slightest.
Verily, Allah is self sufficient, worthy of all
praise.
His self sufficiency is one of his essential
attributes,
and to him belongs the dominion of the
heavens and the earth. It is he who
enriches his slaves and bestows wealth upon them,
and he is worthy of all praise
to whom belong all good good names, perfect
attributes, and beautiful actions for which he deserves
to be praised, lauded, and venerated.
Okay. So these verses are actually a very
good example of
how,
belief in the names and
how it
sets the heart
into a rhythm of peace,
regardless of the circumstances,
regardless,
and this is the Muslim worldview,
and if you truly understand this very well,
you would
see
in a clear,
cause and effect chain, how
most of anxiety in the human condition comes
from lack of faith.
Most of anxiety and depression comes into people's
lives,
1st and foremost, due to lack of faith.
Yes, there are some pathological
cases
where people have some issues with their,
how their brains function,
but for the most part, in most
cases of anxiety and depression, these are these
are a minority.
Most of the anxiety and depression people experience
is experienced by normal healthy people
whose brains function normally within the normal range.
So what's going on here? It's the worldview.
It's the worldview. We are not robots.
There is the element of faith
and it really if it sets the tone
in your life, you know, it's very hard
for anxiety to find its way to your
heart.
It doesn't mean you don't feel you would
feel the pain.
You would feel the suffering.
That's normal. You don't lose your humanity,
but you will not lose that balance. You
will not lose that stability,
that firm standing
in reality.
Allah says
and we send Quran
We send Quran that has that is healing
Shifa.
It is healing. The Quran is Shifa.
Healing, guarrahma and mercy.
So the Quran has healing. It does heal
the hearts. It heals the bodies and it
heals the hearts.
It does have an impact
on physiological
illness and it does have an impact on
mental
situations or mental conditions.
So how we feel, what we experience,
the Quran has a profound impact on this
and believers have a great advantage,
a great advantage.
And
there's a lot of talk but this is
mainly
secular,
atheistic,
pseudo scientific talk
that
this is only the chemistry of the brain
or that faith has nothing to do, like
your faith has nothing to do with your
psychological
state. Far from it.
Nothing is farther from the truth
Your faith has everything to do This is
what Allah says
Those who do righteousness,
male or female, from a position of faith,
from a man,
we shall give them a good life.
' even good' does not describe the word
'Tayib'.
'Tayib' means the best' in the Arabic language
Allah is good like purely good and perfect
and complete that's what 'Tayib' means
Allah only accepts that that which is good,
which is complete, which is healthy,
which is
again free from contamination.
So
don't believe everything that is being said.
Even within what is called academic and scientific
circles, a lot of those people don't believe
in Allah
and what they are teaching and disseminating is
not necessarily pure fact.
It's interpretation of facts. It's interpretation of the
results of their studies.
It's how they understand it.
Many people confuse this. Science contains facts,
but a lot of the scientific discourse is
interpretation of facts.
They people try to understand these facts. We
don't really humans generally, we don't relate to
facts
singularly
as individual
facts. We frame them.
We put them within a system. We create
an interpretation
where we can weave a story around them.
That's where the human interpretation comes in.
So a lot of this stuff people think
it's hard it's hard science. It's not hard
science, a lot of that is ideology,
a lot of that is interpretation, a lot
of that is theory.
And it's far from the truth. They all
tell you, oh, Iman has nothing to do
with this.
No. It Iman has everything to do with
that.
Iman has everything to do with this. And
just reflect on this verse and you would
see.
You would see it's a different worldview.
The believer has a different worldview than a
disbeliever and this is why their experience in
life is not the same. You might say,
oh but there is I know a lot
of practicing people and they have anxiety and
they have depression. You're talking about a person
who seems to be practicing.
You don't know what's going on in their
hearts. And we mentioned many times,
there's a lot of emphasis in our times
on external
adherence to Islam,
and there's a lot of internal elements that
are missing.
There are a lot of people who seem
to be practicing, by the way. It's easy
to practice outwardly.
It's easy to put on, you know, these
the markers
of of practicing. And I'm not saying there's
anything wrong with them. There's nothing wrong with
them.
But you can't know, you can't possibly know
the state of a person. There is a
lot of weakness in Iman, even among practicing
people.
There's a lot of weakness in Iman.
So
this kind of judgment I know a practicing
person is meaningless. Practically is meaningless.
It's really Oh I know a person a
practicing person who prays at the Masjid but
they but they are liars. Okay. So
what? This has nothing to do with Islam.
It has nothing to do with Iman.
This is a person who outwardly looks like
practicing but we don't know about their heart.
And these people we said existed at the
time of the Prophet sAW.11.
Hypocrites.
They didn't only lie but they did all
sorts of evil.
All sorts of evil.
But they looked like they had all of
the external markers of a practicing Muslim. Okay?
So that's not an accurate description.
We are talking about people who truly have
Iman.
People who how do you know someone truly
has Iman? It's it's hard to know. The
prophet
said to Usama bin Zayed
when he
when he when he killed a man in
the battlefield, 1
person from, you know, the enemy in the
battlefield,
Usama
got the better of the person. He was
in a position to kill him. The man
said
He became Muslim at that moment.
So Osama
bin Zayed said, you know, he just said
it to protect himself, so he killed him.
He was just trying to kill me a
second ago.
So when he told the prophet sallallahu alaihi
wasallam the prophet sallallahu alaihi wasallam became very
angry
and he said,
You killed him after he said, He
kept repeating it.
He said, You Rasool Allah
and he said
it just to protect himself from death, to
avoid death.
He said
he said did you open his heart?
Did you open up his chest to see
his heart?
You can't possibly know. So what we are
talking about here is not practicing people, we're
talking about people of faith.
People of faith who truly engage with Allah,
who are sincere and who do their homework.
So those people Allah Subhanahu Wa Ta'ala
Allah says Allah now gives us the overall
view, the
There is no tragedy, calamity,
hardship,
whatever you want to call it.
No tragedy hits
on the earth, meaning in existence, above the
earth,
or in yourselves
even within yourself
or within
within relationships
socially speaking, relationally speaking, in a marriage,
between
parent and child, between friends, between colleagues, between
business partners,
between people of the same society.
No calamity that hits financial, political,
anything.
At any level
of any scale
that it was written in a book
before the creation.
And this is the ultimate course of Allah's
writing.
So if you
wanna go deep right till the end of
causality, the ultimate causality,
why does why did this happen? Because Allah
wrote it down.
Down. Period. You can this is an this
is a universal answer for everything that happens.
Everything that has happened.
Why did it happen? What is the main
cause, the ultimate cause? Allah wrote it down.
That's the ultimate cause.
Now there is a chain of cause and
effect that leads to this obviously, but that's
details.
All of that is the detail.
You need to pin down the big picture
before you can figure out the details.
What happens with that with us who have
secular education, meaning that we have been indoctrinated,
it starts the other way around.
We deny everything else
and we
hang up on
what? We hang we hang to what?
The immediate cause.
And that's why we're confused.
And life becomes unbearable like that. It becomes
it sort of defies your ability to manage
it like this.
So Allah subhanahu wa ta'ala is saying
There is no calamity, tragedy that hits in
the world
or in your life
except that
it was in a book it was written
in a book before the creation, before its
own creation, before its own existence, and we
know from the hadith of the prophet
Allah wrote down
Everything, the prescription, the blueprint
for everything,
for everything, all of the creatures at every
level of detail that you can think of
and you can't even think of. Allah wrote
that down in the book, 50 1000 years
before the creation of the heavens and the
earth. So this reality was already designed.
Now if someone's gonna say, okay, so where's
human choice? You're asking the question at the
wrong time.
You need to understand the principle and then
there will be time for that. But if
you just keep shooting questions that means you're
confused and you want to stay in that
state of confusion.
Facts
have you know build on each other they
have some sort of a hierarchy so you
need to establish the foundation.
That's the ultimate cause why do things happen
because Allah Allah Allah said so.
So Allah Subhanahu Wa Ta'ala brought that calamity
into my life. Why does Allah treat me
like this? You're just asking another question at
the wrong time. There will come a time
for this. Just get your knowledge right. Don't
bring this impatience and frustration and try to
understand through it because it blinds
you. That's why that's why does something happen
because Allah subhanahu wa ta'ala said so. So
Allah
decided it, Allah wrote it down,
Allah
created it
and Allah brought it into existence and Allah
controls it.
That's Qadr.
That's belief that's the power of Allah. What
about everything else? No one has power
with
Allah. So the things that happened in your
life, why did they happen? Don't hold on
now to hard feelings
or how it,
how it felt or
how how painful it was. We're not talking
about this. Now we're talking about the ultimate
fact
We're talking about the ultimate fact. Why did
everything happen,
that happened in your life? Why did it
happen? Because Allah
decided it and designed it this way.
And in this level you can't sort out
what do you call emotional issues which is
your inner experience, your feelings about it. You
can't sort it out. You're not ready for
that yet.
So why does Allah tell us this fact?
He's saying, why?
Is here. This is for Allah. This is
easy. There's no there's no there's no hard
work involved in this. Because this this is
Allah. It's not you.
It's not a creation.
Why does Allah tell us this? Allah says
so that
so that you don't
so that you don't feel sorry
For what
you have lost, or what you have missed.
And you don't get overjoyed
with what
you were given.
Now Allah is talking about a different level
now here.
Allah is talking about a response.
Hardship,
loss,
pain,
Allah says
When you Allah says when you have faith
in this truth properly, what happens?
You will not feel sorry.
You will not be overcome by sorrow,
by trauma,
by anxiety,
by depression,
by all of those negative states. You won't
be controlled by them. They won't overcome
you. They won't dominate in your experience.
Why?
Because
where do these states come? And then they
are then Allah says also the opposite as
well. You don't become overjoyous
with the things
that you were given Because that's how humans
usually behave. When you
don't nail causality which is everything comes from
Allah and Allah is in charge of everything
and everything happens just because Allah designed it,
Allah created it, Allah decided this is how
things should be. When you don't see this
and you just look at how the, you
know, the interface of life,
the immediate
causes in front of you, right? When you
are limited to that, when your understanding is
limited to that, you're gonna go into one
of those states.
Either
which is the so Allah says, sorrow,
pain,
and go down with all of these negative,
they call them negative states, negative
inner states.
And on the other side,
you're gonna feel overjoyous
in the sense you become arrogant.
So when the good things in your life
you start to attribute them to yourself.
It's my intelligence that made that money,
that created this project,
that,
you know, made this contribution
or got this degree or made this,
achieve this accolade and so on and so
forth.
You start to attribute it to yourself.
You're stuck with the immediate cause.
So what happens with this?
Your inner life is going to be up
and down.
Life brings hardship,
you sink right to the bottom.
Life treats you well, you're gonna rise way
above the clouds.
Then something hits and you drop down to
the bottom.
Very, very volatile, some kind of bipolar kind
of life. You keep swinging from left, left
to right, left to right. What like someone
treats you well, you're miserable today.
Someone treats you well,
you're happy.
Traffic
is is good, you're okay.
Traffic is bad,
you know, you're miserable.
You become a slave to this dunya and
to the conditions.
So you're always between sorrow, pain,
anger, resentment
with all of the things that that that
these states breed.
And also,
you know, self centeredness.
Me, my, I. It's all about me. I
wanna get this. I wanna enjoy that. I
wanna love this. I wanna experience that. It's
all about me. I made this. I made
that. I wanna get
this. These are the states so you worship
yourself
and you are at the mercy of immediate
circumstances. As they say, you are a feather
in the wind.
Love's left, right, you just go with it.
Allah says Allah doesn't want you to be
like that.
Allah doesn't want you to be like that
and you will find this happening in the
Quran. Allah, for example, in Surah Al Maarij,
Allah subhanahu wa ta'ala says
Man was created what did we say? What
was the word?
Again quite unstable in their inner state.
When evil which is again pain,
hardship, calamity hits
they lose faith, they lose spirit, they are
in a very bad state, they are depressed,
they are sad, they are sorry
and so on and so forth.
When good comes he withholds. He doesn't want
to share it. He wants to keep it
to himself.
Allah is saying these are very, you know,
immature
states
that are far away from being balanced.
Except for the ones who observe the prayer
because these are the believers. These are the
believers are not at the mercy of the
immediate circumstances.
They transcend them. How? Because they look at
the bigger picture. They see that things are
coming from Allah.
Things are coming from Allah.
One of the reason of sorrow, which is
an assa, why people feel bad. I'll tell
you and it causes
humans a lot of trouble by the way.
Now you have to make a choice
and you pick 1. Things don't go the
way you want. You start beating yourself up
all the time. I should have done this,
I should have done the other one. I
should have done the other one. Right?
The prophet said don't do this. This is
a sign that you don't have good faith
in the qadr of Allah.
If this is
the kind of experience you're going through, oh,
I should have taken
I should have taken this turn not that
turn on the highway, for example.
I should have chosen this school or that
school. I should have gone on that trip.
I should have bought that thing when it
was on sale.
So you are so hung
you're so hung up on the immediate cause
and you don't see the big picture that
means your iman is weak.
Period. Period. There's no other way to put
it. Your iman is weak and that's why
you suffered. That's why I should you start
beating yourself up. I should have done this.
I should have done that. I need to
learn this lesson. So what do I do
next time? So next time comes and you
are very anxious.
You're very anxious.
And then you have an argument with someone
and you said I should have said this.
I should I shouldn't have remained silent.
Or you say something, you say I shouldn't
Well I shouldn't have said that.
You're confused. Shaitan, you know, plays ping pong
with you. Left, right, throws you wherever he
wants.
Why? Because you don't have faith. When you
have faith, Allah says
My true servants, you have no control over
them. You don't have the authority over them,
Oshawottah.
So that's why Allah is teaching us this.
So when you realize things are coming from
Allah,
what do you associate with this?
Allah is Allah
is Al Halim Allah is Al Hakim
Right? Allah knows everything
and Allah is Al Adl. He's just and
fair.
When you know that things happen in your
life, they don't happen because of these random
causes around you. They happen for a great
reason.
There's a there's there's there's a there's a
greater story behind that and that's what you
need to attend to and not be captive
to the immediate story which is so scattered
and disjointed
that is gonna send you
100% into what? It's gonna send you into
anxiety, depression,
resentment,
anger, pain and so on and so forth.
So this is why the Prophet SAW told
Abdullah N Umar he said
Know that what has come to you, what
has hit you, what has met you,
It was never meant to miss you.
So had I done this? Had I done
that? Complete nonsense.
You don't have you don't have enough faith.
You're you're stuck in the surface level,
right, of surface reality, and you missed out
on faith, and that's why you're struggling. That's
why you're suffering.
So the prophet told him, so what what
has come to you was
never meant to miss you. It was meant
to come to you. So don't try to
work it out through the immediate causes. I
should have take oh, had I taken that,
you know, the the first the first exit,
I wouldn't have had this accident. False.
False.
You were meant to have that accident.
Now don't ask me why, that's a completely
different story.
But you need to nail this before you
are able to deal with anything else.
You are meant to actually,
you were meant to take that turn, this
first exit, let's say. You were meant to
take this first exit
because you were meant to go through that
or you you were meant to have that
accident.
So causality
in reality, if you wanna check it, you
could actually
it it works
how can I say? If if you look
at it from the re in the reverse
that working in the reverse direction,
you are more in line with the truth.
So people say for example, this person died
due
to for example this illness
or to a work accident.
So the cause of death and this is
they would write on the record, right,
on the police report or whatever, it was
this work accident because of death.
But you know, if you wanna attend to
a higher truth, a deeper truth, and a
more real, a more true truth if you
like
is that
this person was meant to die.
It was written for this person to die
at this time.
And when Allah
wills for something to happen,
He brings about the leading causes
So the accident happened
because he was meant to die
That's more true. Although the the other one
is true. It depends on where you look
at it from. But when you have Iman,
you have this flexibility.
So the prophet sallallahu alaihi wa sallam says
to Abdullah Numa
And he said in another hadith,
I think it's probably the same hadith.
So when something happens,
again, don't be stuck with the immediate cause.
Don't let that control. It will bring you
anxiety,
confusion.
It will it will bring you a lot
of pain. So when something happens don't say
had I done this or that
or only if
I did this or that
but say rather say look at what the
Prophet
Say Allah decreed that. Allah wrote that down
that down and what he wills
he brings into effect.
Then your heart is at peace.
Are you gonna be sad? Yes.
But you will you will not be overwhelmed
by sadness.
Will you experience the pain? For sure, but
you will not be thrown out of balance
because of it.
Will you be disappointed?
Absolutely,
and you should,
but you won't lose yourself
to anxiety and depression and all of that
stuff.
Why? Because you know the reason this happened
first and foremost before its immediate cause
is that Allah willed it into existence. I'll
give you an analogy it might help some
of you
I personally again I don't like to go
down to this level of details but I
find people prefer it. Let's say
you work for a company
and
the CEO
decide
decides
to lay out this and that number of
people.
So he asks for performance reports,
and he chooses you.
He says, This man is out.
He's not going to talk to you.
It's going to be your maybe supervisor
will be given this mission.
So, the supervisor you had you all you
always had issues with your
Supervisor says, comes comes, you know, meet you
in the morning. They bring you somebody told
me they
they
they actually invite you early in the morning
before everyone comes in so that you leave
before
your colleagues come into work cause they want
to avoid the drama.
So they invite you maybe 6:30:7
right? When everyone signs in at 9
they bring you in,
and they have all of your stuff ready.
You know, personal stuff is already collected.
Right? And whatever, the finalized papers,
and you have to leave before before 9
o'clock.
So what's gonna go through your head? It's
my supervisor, he let me go.
He let me go.
Who's really the cause of this?
Who's the deeper cause, let's say?
It's your CEO, it's the CEO, it's not
your supervisor. Maybe your supervisor
wanted you to stay despite the grudges and
and and the you know the
personal issues.
But that's what you see.
That's what you see. And maybe you might
say the CEO is the cause. You'd be
right.
You'd be more right
than attributing that to the supervisor.
But you would be even more right if
you say it's the economy
and the major players in the economy,
right? You would be right.
So can you you know pursue it even
further and further?
Oh it's
the economic system, capitalism.
This is how it works.
Sometimes you fall between those the wheels right?
You fall in the cracks.
So it's capitalism.
Okay. So capitalism. So maybe we can, you
know,
maybe we can
blame all of this modern world and culture,
right? Only if we go back to the
old days.
Now you're not talking about all of the
luxuries, right? You changed your mind now.
And you can you can pursue it further
and further and further but ultimately what's the
bottom line? It happened because Allah
willed it to happen in your life. And
remember if it's Allah it's for a good
reason.
It's for a good reason
in another verse and I think we dealt
with that in Surah Al Taghaban
Surah Al Taghaban and they just that comes
after this which we dealt with before
There's no calamity that hits except with the
will of Allah, with the permission of Allah.
And whoever truly has faith in Allah, Allah
will guide their heart.
Right?
So again, you
you don't need you don't need Prozac.
If you have this iman, you don't need
all of this stuff. You won't need it.
You're watching someone else?
Yeah, so when when you have faith,
again,
life is not gonna knock you,
off your feet.
You're still gonna attend to reality, you will
deal with it, you'll go through the sadness,
you'll go through the sorrow, you'll go through
the happiness and the joy and you will
enjoy it, but you know what? You will
never go to the extremes
because the extremes are not healthy.
They're not healthy,
and that's the issue with all of this.
So this is how Iman works in our
lives. That's a great example of how Iman
works.
And if you have this, if you truly
and I would advise you today.
These are the verses 22, 24 in Surah
Al Hadid
Go and read them today and
reflect upon them for the next few
days. Every day.
And if you can go back to the
commentary of Sheikh Saadi, it would be great
as well.
And you won't need to read all of
these
self help books about,
you know, how to fight anxiety and how
to
avoid depression and how to develop resilience. It's
in the Quran. Wallahi, it's in the Quran.
Here it is. Very practical, very simple. And
you know what? It's the best kind of
remedy.
It's the best kind of remedy because it's
not because it doesn't teach you tricks.
It aligns you with the truth. And Allah
is saying here the reason why you have
anxiety and depression the reason why you get,
you know, you get carried away with the
blessings that Allah gives you and you lose
balance and you start acting arrogantly and
you know, in a transgressive
way
is because you don't have proper faith. If
you truly believe things are with Allah and
things are from Allah and things happen because
they were written by Allah and they were
meant by Allah subhanahu wa ta'ala, it's a
completely different story with you.
So here talk about morality,
talk about psychology,
talk about mental health,
it's all here simple
it's a simple shortcut. You don't need all
the details. You don't need to read all
of the research. You don't need to get
anecdotes and details and tricks and you don't
need to play games. It's your faith. It's
your iman. It's your Quran. It's your love
of Allah that gets you over all of
this. So the reason why we have all
of these ailments in the first place,
for the most part, as I said, there
are some pathological cases. Okay? That's that's that's
a minority
and it needs to be treated in that
in that corner
where it belongs.
But we don't take the minority
and,
you know, generalize it
over the majority.
That's insanity.
Most of our suffering comes from where? Lack
of faith.
Lack of faith. We believe in our circumstances
and in what our eyes see and what
our ears hear,
says, This is why when Allah Subhanahu Wa
Ta'ala says,
And the evil that comes to you, the
pain that comes to you, the lust that
comes to you, it's from
you.
It's from you.
Why?
Because again, you're not doing what you're supposed
to do.
You're not believing in Allah. When you don't
believe in Allah, believe me, you pay
a very hefty price. You struggle in your
life. People tell you, you know, Iman has
nothing to do with success. Iman is just
between you and Allah.
This is a this is this idea is
foreign to Islam. It has nothing to do
with
it. Allah sent down the Quran to fix
this life and the next. Because without fixing
this life, how can you make it to
the next?
Okay, then Allah Subhanahu Wa Ta'ala says
Why Allah doesn't love those arrogant boastful people?
Why?
Because again when you look at and this
is what you find
Again, I mean forgive the rant but I
think it's relevant today and it's important because
Muslims are falling,
you know, falling for this blindly and they
don't realize it's lack of iman that is
making them vulnerable in that sense.
We we are literally following following the worldview
and the prescriptions
of the people who don't believe in Allah.
And then again, that's the problem with Muslims
today because it comes some of it comes
from a good place, but a lot of
it comes from ignorance, which is not good.
It comes from a good place because Muslims
want everything to be Muslim in their life.
But the problem is we are borrowing stuff
that is non Islamic
and we don't see the poison and the
corruption that is in it. Right? But but
we are mesmerized by the apparent success that
it achieves, apparent temporary success that it achieves.
Right? And then we sort of take it
and
we go on YouTube, we go on social
media, then we create our own brand and
we say, you know,
Islamic
shall I say?
Islamic what? You guys help me out, so
I don't take the brunt of all of
this.
Islamic
what?
Medicine.
Islamic medicine for depression.
Islamic medicine for depression. Islamic medicine. Okay. I
don't know about this field, so I can't
say who's in that field, but prob but
I would assume it's a general plague. So
most likely you're gonna find people taking all
of these these findings in medicine and alternative
medicine, right? And say, oh, prophetic medicine.' You
know what? Funny thing I related the other
day.
And again, I don't mean anything personal because
I'm not gonna mention anyone, but something really
struck me. Someone says the principle of wealth
and richness
taken from Abdul Rahman ibn UHouf radiAllahu anhu.
Where did you get that from?
Like honestly, where did you get that from?
What we know about Abdulrahman ibn A'ouf is
very little.
So you have principles and you have a
way to build the project. And if you
look into that, and I looked into the
details,
and it was pretty much what you get
with all of those online business, branding, marketing,
this is exactly the same stuff. You know
what?
Wallah, I don't mind if you put it
out and say marketing, but put Abdulrahman Bidaouf.
That's deception and that's lies.
Right?
So the thing is,
I don't know how we got here.
So Allah
says
So when people are successful,
when people get what they want, they start
to attribute it to themselves. This is how
we got here. There is that trend of
I made it, self made millionaire. Right?
Right? Self
entrepreneurs,
nothing stops them. They make it.
They created this multimillion,
multibillion business.
No one thinks there's anything wrong with that,
they're self made, right? What about the people
who did the same and didn't get the
same results?
Due to external circumstances
those stories never get told.
They never get told.
So that's the bias,
that's the bias.
So
when you actually Allah says in the Quran,
you know Allah says in the Quran about
Qa'un, the richest person
probably ever known.
Right?
So he had stores of gold and silver
and wealth, money,
rooms
filled with that.
The keys, only the keys to these rooms
cannot be carried
by usba. Let's say roughly, generally speaking, usba.
Generally, generally speaking 7 people. It's between 3
and 9 but 7 people generally most usage.
Seven strong people
cannot carry the keys
to his
safes,
To his the rooms where he stores his
wealth.
Something beyond the imagination. What does he say?
He
says,
He said
I got this money, I made this money
because of the expertise,
the knowledge, the skill that I have. How
is this different from self made millionaires?
But people call themselves successful in hindsight,
now realizing that a lot of that is
luck. And there are, by the way, there
are researchers who actually,
I forgot but there is a few books.
The idea is intelligent is that how luck
actually is a main factor in the success
of many people that you know. And this
person actually goes into
most of the icons of success in our
time in the last 50 years and he
dissects their life and then he talks about
people who were sometimes their partners like
I think it was Steve Jobs and his
who's the other one who was with him?
Steve Bosniak.
Oh yeah, Bosniak.
There there was there was they had a
third partner
and he was more intelligent than all of
them and he was ahead of all of
them but I don't know what happened to
him. He developed some illness and he died.
So he talks about that and he says,
but you never heard of him. There are
many people who actually failed
due to other circumstances, but you don't get
to hear of them. So it's a bias.
What you get is a bias. Again, the
thing is
so the believer attributes
whatever happens in their life back to Allah
and His wisdom and His mercy and His
justice.
So when something is brought to them by
Allah, they are favored,
they are at an advantage, they attribute it
to Allah, and they don't boast about it.
They don't take credit for it. They are
thankful.
So this is why it doesn't make them
transgress. It doesn't make them arrogant.
And it's known among humans that money is
power and power gives you that kind of
sense of superiority.
It gives you that sense of superiority and
you have to be able to fight it.
So for example, he says the sense of
authority, superiority and even transgression against people is
called
Indeed, having knowledge
has this
This again is a sense of superiority
and also it gives it makes you feel
entitled
to step over others.
That's
where does it come from? He says it
comes from wealth.
But he says also, he's talking about something
that is more subtle. He says having knowledge
gives you the same power.
So you have to be careful.
All right. So
so this is why Allah says in
Allah does not love those who are arrogant
and boastful. Don't take credit for your success.
It's from Allah Subhanahu Wa Ta'ala.
Again, does this mean I shouldn't work? No.
That's a completely different question.
Unless you understand this very well and let
it sink in you you don't have the
foundation to be able to understand how the
details work.
So don't try to understand everything at once.
It doesn't work like this.
Okay.
Then Allah talks about these people
When someone attributes their success to themselves,
apparently they they're gonna act in a way
that is miserly,
in a way that is selfish, in a
way again that is self centered.
The world sort of the world,
revolves around them and centers around them. And
you would find this, you'd find this sometimes
again in the way of
holding back and not sharing that these blessings
from Allah Subhanahu Wa Ta'ala.
Not allowing these blessings to help others as
well and bless,
the life the lives of others. So they
want they they want it for themselves.
You this can translate into greed. You will
find a lot of those people self made
millionaires
they have an insatiable greed for wealth. They
can never get enough
and they would always want more and they
would always want more and they would always
want more. And there is a culture by
the way in businesses
and
even in online businesses and a lot of
that of overcharging.
Oftentimes it comes under the premise don't sell
don't sell yourself short.
You're asking for too little.
And I remember many Muslims even called that,
and they started, you know, people used to
it happened with a lot of coaches you
know Muslim coaches as coaching became popular. Muslim
coaches some of them were charging like 200
to 500 per session.
Right?
And then they go into this training and
they the the
basically,
the guy, the guru who's teaching them,
they get in the training into,
you know, planning their own projects. And he
says, how much do you charge?
It's like $300
He says, you're you're you're selling yourself short.
How much should I charge? He says, 10,000.
Short.
How much should I charge? He says, $10,000.
Precession?
He says, yes, precision.
Yes. $10,000.
And and again it became a it became
a culture many people just do this and
many businesses by the way just do this.
And they think you know they they forget
what goes around comes around.
You start overcharging, everyone starts overcharging because everyone
feels the weight of it. And then eventually
life should become life becomes unbearable.
Then they will, you know, pop up in
the news, say inflation and things that is
try to explain where it's coming from. Well
that's one of the factors.
Absolutely one of the factors. When you're overcharging
like, for a session, you're charging $10,000 what
are you talking about?
How is this even reasonable in any way
or in any sense?
So
that's greed.
This is greed and they won't call it
greed they would call it ambition, they'd call
it knowing your own worth.
They would call it you know,
people would
value you as much as you value yourself
and things like that. Very flashy. Very flashy
words, but very deceptive. Long
long term.
They're actually like
the kind of
damage they bring about
is huge.
It's huge.
So that could translate in many ways. Again,
I either, you know, being acting acting,
miserly
or being greedy
or whatever. And we know again this is
what we they talk about they say the
gap between the rich and the poor is
getting wider and bigger and so on and
so forth.
And and that's the same thing, it's the
wealth.
It's it's it's the greed and people want
more.
Whereas in Islam, Islam put
the system of Zakah,
that this doesn't happen.
That this doesn't happen.
It lifts the whole society together.
But it's not like
socialism
where it it makes people equal.
People who are not equal doesn't make them
equal in Islam. You don't make it this
way.
Now those who work hard and those who
produce something, they deserve to be rewarded for
it,
right? But there is a balance. There is
a balance where we don't
leave people completely deprived when people don't know
what to do with their wealth.
And the wealth is amassed,
you know, among the minority like 1% or
3% or 5% of the population
who own, what, 95% of the wealth in
the world.
That's a very problematic distribution.
If you just apply Zakah year in year
out, you would prevent that before it happens.
But still, people who work hard will be
rewarded for the work
and people who happen to, again, stumble or
fall, you they have something to fall back
on. They have a cushion to sort of
support them even when they fall.
And that's
how things should be.
It is well documented at the time of
Umar bin Abdul Aziz
you know around year 100 after hijrah
that the workers,
the employees of Baytul Ma'al, the treasury of
the Muslims,
would take the money of Zakah
and walk around in all of the Muslim
cities.
Around the Muslim cities offering what? Zakah to
the poor, and no one takes it.
No one takes it.
People have what they need.
People have more than what they need.
So with the when you apply the Islamic
system, this is what this is what happens.
That doesn't mean calamities would not occur. There
would be drought. There would be there would
be surprises.
But again, the system in general
is is is very healthy and is very
balanced and it's the best, it's the optimists
from Allah subhanahu wa ta'ala.
Okay, let's continue.
Am I the only one who's feeling it's
a bit hot here?
It's hot. Right? It's a bit stuffy. Right?
If anyone can help us, I would appreciate
I thought it's the lights maybe or whatever,
but I'm just getting it's getting a little
uncomfortable.
Okay.
Can you check the audio so it doesn't
get affected by
We sent our messengers with clear signs, namely
the evidence and proof that pointed to the
truthfulness
and soundness of what they brought,
And sent down with them the book, namely
all the scriptures that Allah sent down in
order to guide people and show them the
way to that which will benefit them in
their spiritual and worldly affairs
and the criteria of justice or equity in
word word and deed.
The religion that was brought by the messengers
completely just and equitable
just and equitable
in its commands and prohibitions, in its rulings
on interactions among people, in its criminal code
and retaliatory
and prescribed punishments
in matters of inheritance and so on.
That is so that people may uphold equity
as part of the religion of Allah, which
also serve many of its own of their
own interests, which are too many to be
counted.
This indicates that the messengers were in harmony
with regard to the foundation of religious laws,
which is the upholding of equity.
Even though concepts of justice may have varied
according to time and circumstance.
And we have sent down iron in which
there is a great there is great power
for warfare,
namely tools of war such as weapons, armor,
and so on, and benefits for humanity,
which is what is seen of its benefits
in all kinds of industry,
crafts, vessels, and farm
and farm implements, to the extent that there
are very few things that do not need
iron.
So that Allah may take may make known
those who help His cause and His messengers,
although they cannot see Him. That is so
that he may test people of by means
of what he has sent down of the
book and iron, so that it it might
become clear who will help his cause and
help his messengers
when they cannot see him, which is when
faith is of benefit,
before seeing the unseen worlds, at which time
there will be no benefit in believing in
them because at that point faith will will
have become inevitable and undeniable.
Verily Allah is strong almighty. That is nothing
is beyond Him and no one can escape
Him. By His strength and might, He sent
down iron for from which strong tools are
made, and by his strength and might, he
is able to defeat his enemies. But he
tests his close friends and his enemies so
as to make known who will help his
cause although they cannot see him.
Here, Allah mentions the book and iron together
because by means of these two things, Allah
causes his religion to prevail and makes his
word supreme
by means of the book in which is
proof and evidence and by means of the
sword which defends and supports it by Allah's
leave.
Both of them are based on justice and
equity, which is indicative of the wisdom and
perfection of the creator and the perfect nature
of the laws which he has prescribed on
the lips of his messengers.
Okay.
So, subhanAllah, Surat Al Hadid has a lot
of beautiful, beautiful lessons. It's profound. And this
is why probably you see we're not moving
very quick through the surah. Although I I
like every every Friday I come and in
my mind I wanna move a little more
quickly, but subhanAllah, this surah, surah al hadid
is so profound.
Every part of it is like
a surah on its own.
There is some important things here. Allah
mentions that again how he sends his messengers
with the clear signs. And this means the
revelation that comes from Allah the Quran is
actually
clear. It's clear.
Clear and obvious. Clear not in the sense,
oh, I can understand what this statement means.
No. It's clear that it guides you to
faith, to iman. That it unequivocally
leaves you with faith
unless you resist it.
And I I understand.
Many people say, but, you know, many people
don't understand it. Many people find it difficult.
Right?
And even ourselves, Muslims, sometimes it's just because
is our excuse me.
It's our patriotism
to Islam. It's our Muslim identity and our
our enthusiasm for Islam that we sort of
say, yeah, it's convincing.
But maybe we're not so convinced in the
that it is convincing and clear.
But the reason is, again,
we live in years of deception.
Our minds have been contaminated with so much,
literally that our perception is so skewed.
It's it's very problematic.
Logic itself has been twisted.
So it's something to under it's it's keep
that in mind.
Keep that in mind. Otherwise the Quran,
once you read it, and you read its
basic meaning,
it
guides you square, like it puts you face
to face with the truth. You either accept
it or reject it.
So like, yeah, I read the Quran, but
yeah, I don't know what to make out
of it.
Yes. That's because of the of the the
the modern ways of thinking.
They have taken humanity away from what humanity
really is.
Like, we have guns, like and again, sorry
for this, it might be a little bit
of a strong expression, but I I really
think it's most of us are ideologues
without even knowing it.
We've swallowed ideologies.
We regurgitate them. We we
we we emit them. We use them to
perceive the world,
and we don't realize it.
So there is a lot of what?
Undoing, unlearning that is necessary for a Muslim.
A lot of unlearning
is is important. People think, oh, education is
all about learning. Most of education is unlearning.
Is unlearning this stuff,
you know, that is
poisoning your system
and that is clogging your
the arteries of your soul and your heart.
You need to and this is where teskea
comes in.
Tezquia comes in.
Tezquia is that you need you need to
remove the harmful stuff
in order to be able to raise good
stuff. If your land is full of weed,
no matter what seeds you throw in it,
they're not gonna grow healthy.
You might put fertilizers, use fertilizers,
throw the best type of seeds and so
on and so forth and water the land
and all of that stuff, But as long
as there is that the weeds,
you're not gonna get anything.
You're not gonna get any good quality,
you know, produce.
Why? Because of that contamination.
Same thing applies to us.
So you need there is all this is
why this is why there is this principle
of a
takhliya. Right? Takhliya. To to remove.
This is why we have istighfar.
Right? So a lot of education is actually
unlearning. So this is why sometimes people say,
you know, I don't understand why the
inheritance system works in Islam like this.
I don't see justice in it.
I get you because your concept of justice
has been messed up.
Your understanding of life and justice, and how
justice applies in life is messed up. So
trying to understand Islam through this,
it's impossible.
So what do we need to do? We
don't answer your question, we need to go
back to this to operate to the operating
system that you're using,
right? Fix the bugs.
Remove these viruses.
And that's a long story, if you are
not motivated to do it, no one can
do it for you.
If you are not willing to invest in
it, and if you're not willing to go
through a long, sometimes boring journey
to undo that damage,
I'm telling you no one is gonna do
it for you. And entertainment online is not
gonna do it for you.
Entertainment gives you this this patchy kind of
knowledge. It never gives you a whole system,
never.
If you learn only what's interesting,
you know your body of knowledge has a
serious
serious flaws in it.
Great parts of learning are are not interesting,
very boring.
Some is interesting and some is not. Especially
in the early stages, there's a lot of
boring stuff, and unless you are a unless
you are willing to push through it and
endure the
the boredom that comes with it,
you will reach the area where sort of
even your area of interest expands, where almost
everything becomes interesting, everything relevant becomes interesting.
And that's the problem with social media, that's
the problem with online learning, that's the problem
with even podcasts.
Because you only listen, you only pay attention
when something is interesting.
And the the problem with this type of
ignorance, which is patchy knowledge, which is very
dangerous,
the problem with it is it feels as
though you know.
That's the biggest issue with it. It feels
as though you know and it's almost impossible
to convince you you don't know.
It's impossible.
And that's when problems start.
So so Allah subhanahu wa ta'ala send the
Quran and the revelation to all the prophets
with
Allah says Albayinat, al salallahu says Quran Mubin
clear. Why is it not clear?
So where is the issue? The issue with
what we've been swallowing,
our our system is corrupted, it needs fixing.
Wanzalna ma'amalkitab,
the book.
Quran
Al Injeel
Tawra,
Sohavu Ibrahim Musa, etcetera
What is Al Mizan?
So Allah sent down
the book and Almizan. What is Almizan?
What is Almizan?
Is it not in the in the book?
Is it not in the book?
Criteria?
Criteria? Criteria?
Okay, criterion.
What does this How does this help us?
What is in in
in life terms?
In terms of life, what does mean?
Yeah.
Yes. Justice.
Justice.
Justice. But what justice, what does justice mean?
Like when you judge between 2 people, you're
fair?
Is that justice?
What is justice?
Yes. Putting everything in its right place. Giving
everything its due value.
Giving everything its relative value in the context.
Where does where do we find this balance
in mizan?
Where do we find it? Put your hand
up so if you have an answer.
Al Mizan, where do we find it?
We find it in the Quran, but where
else?
So you answered the question, yes. It's in
the Quran, but it also comes from another
this is why Allah says,
Okay. Let let Yeah.
How is learning
justice?
You do. That's the mechanism to get to
get it. Yes. To enhance it. Yes.
Fitarah,
yes. It's fitra.
It's fitra. Where do you find it in
the writings of the scholars?
Al Aql.
Al
Aql.
Al Aql.
People think Aql is intellect.
No. Aql in the Arabic language,
although intellect has a lot to do with
it, but aql is not intellect.
And it's not intelligence.
Although
that has to do with it.
This is why you're only responsible in Islam,
you are mukhullif,
you are responsible before Allah when you are
aaqil.
What does
mean? Has right? What's
Having a sense of right and wrong. Fitar,
right?
Reason, good judgment. It's it's inherent in you
as a human being, but it gets enhanced
with the Quran.
And with life's with healthy experience in life.
With healthy experience in life, your mizan develops.
So this is why the scholars emphasize
many times, you know,
don't take
the Quran or the sunnah
foolishly.
Ibn Al Qayyim has a beautiful segment where
he talks about
In Madar ji Salikin, he talks about
he says,
He says, with with there is
this sense
of decency, general sense of decency.
He says, if your practice of Islam is
missing this sense of decency, which is a
mizan,
you're going to be obnoxious
in the way you practice Islam.
In the way you practice Islam. I'll give
you an example.
Marriage.
And we mentioned that example many times, but
let's bring it up because it's important.
Husband and wife.
She has her list of rights and obligations,
and he has his list of rights and
obligations.
This is what Islam says. You're gonna give
me this right, or you're not gonna give
me this right? Are we negotiating some business
transaction?
That's not that's not how you approach marriage.
So why are these things in Islam? Did
the prophet ever give a list of rights
and obligations?
No. Where do you find them? You find
them when
there is a need.
When there is a
need.
When there is a need. And with this
kind of mizan, with this kind of atl,
you know
when to forgive someone's mistake
and when to hold them accountable.
You know when to overlook something and when
to address it.
That personal judgment, this kind of personal wisdom
is a fitrah that Allah gives you. It's
called aql, which is reason, good judgment,
decent, character, right?
And it develops with experience in life and
with learning the truth in the Quran and
and the sunnah of the Prophet
It develops, it develops into wisdom.
And you find the per we call it
maturity.
We call it maturity. One way of referring
to it: maturity. A person becomes mature.
So when you look at the behavior of
a mature person, sometimes they break the rules.
And as a novice,
you say, Oh, how come he breaks the
rules? And you might actually be,
tempted to criticize them.
But you don't you don't know that they
see the bigger picture.
You are trying to apply a principle,
but they are trying to apply a 100
principles in unison.
And for you because all you know is
that principle you think, Oh they don't know
this principle.
No. The reason they're behaving this way is
that they know your principle, and they know
another 100 or 1000 principles, and they are
watching over them.
And they're watching how they all apply contextually.
You think they're ignorant
not realizing that you don't know.
That's what happens a lot now with people
when people criticize scholars, people criticize this, people
get an idea then fly with it and
they wanna shove it in everyone's face
without developing
that wisdom.
So Ibn Al Qayyim says, some people worship
Allah and they are the thick blooded person.
You know a heavy person? You don't like
their presence? They walk into the room, it's
like kills the spirit of the room.
Right? That type of person. When they they
make a joke,
it falls like cold, and doesn't get anyone
to laugh. Right? It's a dull, dumb joke.
Right? He says that some people worship some
people approach Allah in that spirit.
Approach Allah in that spirit. They want to
apply the book,
but they don't know how it exactly applies,
but they apply it in a very robotic,
again naive way, without balance or justice. So
you would find that they are emphasizing something
here and completely neglecting something that is even
more important.
So he says,
It's like the heavy blooded, thick blooded person
that when they are around like I don't
know. I think there's an English expression.
It's not it's not very common, but they
use it. Heavy
blanket. Some someone is like this. Like it's
like,
they spoil the spirit in the room. Like
it, no joke works.
Every conversation gets interrupted,
their presence is dull and heavy,
that kind of so some people, he says
some people approach Allah with that spirit, and
that's because of lack of aql.
The Khawarij.
Many of them had some knowledge, right? They
had knowledge of the qaam, what did they
lack? Aql.
And aql again is not intellect, I'm still
using the same thing. Aql is actually, this
is why Allah refers to aql where? In
the heart.
Aql is in the heart, right?
So,
so that's almizan.
So I elaborated in this because I really
believe it's important. Almizan.
Al Mizan is important. So again,
so someone who
don't think you can just pick up a
book or learn or something and
go and apply things
everywhere. It doesn't work like this.
It doesn't work like this.
The way things apply requires knowledge of what
you're dealing with.
So many people would weaponize the Quran
or verses from the Quran and hadith. Why?
Because,
again they are obnoxious,
they are
immature,
and they have a very, again, selfish
goal,
so they search for whatever backs it.
And they say that's the religion of Allah,
this is what Allah says.
That's another religion of Allah. It's your it's
your religion, it's your desires, it's your whims,
but you're just using Allah's religion for that.
So we need to be careful about this.
So there is aqil, there is mizan, there
is wisdom in applying these things.
And
by the way,
many people fail many Muslims,
enthusiastic Muslims, who probably most likely love Allah
subhanahu wa ta'ala, and have a little bit
of knowledge of Islam,
they saw the state of the Muslims
in these in these times,
right? And their zeal was overwhelming, and they
started picking and choosing the history of Islam
without having without applying the aql, without applying
al mizan.
So what they did, they replicated what the
Khawarij did.
And they were used by other agencies not
realizing to give a bad name to Islam,
to do evil things and violence in the
name of Islam.
And this applies also,
you know, on the flip side, when you
find Muslims
absorbing
very problematic ideologies and movements of today,
you know,
because again
they give the impression that they
are championing or defending something that is noble
or some rights. Yes. But
there is so much corruption in their understanding
of it and their approach to it and
the way they act on it
that it it it turns it into more
evil than good.
So
where do you get this from? Mizan.
Mizan. People tell you, Oh, all what matters
is knowledge. No. You will find actually if
you read for example Sir Alam Abu Lah
by Imam al Dabi where he talks about
the biographies of scholars, a huge collection of
biographies of these scholars,
he would say sometimes,
About some scholars, his knowledge is bigger than
his aqal.
So he knows the knowledge, but you know
what? He's not wise.
It's bigger than him. His knowledge is bigger
than him. It's bigger than his wisdom.
Yeah. And you would find some scholars who
would not, like, did not excel
technically in their fields, but subhanAllah in their,
they were always
described as,
you know, very wise.
They were described
as,
as very wise. So so again, it's it's
an important concept to understand because many people
are under impression, no, it's just Quran and
Sunnah and that's it.
How do you understand the Quran and the
Sunnah?
Understand it with aqr, with mizaan.
Without the mizaan,
you're not you're you are doing exactly what
the Khawarij did.
They were quoting, you know, when Ibn Abbas
went to argue with the Khawarij,
and he got many of them back, thousands
of them, he got them back.
How did they argue with him? Using verses
and hadith.
And by means of using these verses and
hadith they declared the companions, ali bin Abi
Talib, to be kathr.
They were using verses and hadith.
And they knew them by heart.
And ibn Abbas described it, he said: When
I saw them, these people did not sleep
at night.
He said the forehead of one of them
is like have you seen the knee of
a camel?
Because of how much sujood they do,
like the skin was so hard, it was
exactly like the knee of a camel.
On the forehead of each one of them.
So talking about Ibadah, talking about
you have to understand, this is this is
not how these things work.
There is wisdom. There's a lot of damage
that people learn a little bit, and they
think, oh, this is especially like in marriage.
Oh, this is my right. This is your
right. This is, this is your obligation, this
is this. It has to be done. No.
No questions about that. That's not
impossible for a marriage to work like this.
Impossible.
Impossible. It kills the spirit of marriage,
deflates
marriage.
It comes tit for tat. What happens?
You know, you're just living together.
And it's a miserable life.
Allah subhanahu wa ta'ala created man and woman
to have sakinah.
To have to have love, to have compassion,
to find find yourself with your spouse. And
marriage is there. And this kind of example
you find it with some parents deters many
youth from marriage. They don't wanna marry. Because
they see this example they don't want it.
Okay? Whereas marriage is a blessing from Allah
subhanahu wa ta'ala
and
life becomes tough
without marriage, for male and female.
So that's an advice for everyone, even if
it looks difficult
and it's hard for for sisters blaming men
and saying, oh, men like this, oh, all
men are like that. That doesn't help you.
And men saying, oh, women are like this
and women are like doesn't help you. It
doesn't help no one. That's the wrong approach
to all of that. We've been fed a
lot of lies, we've been fed a lot
of
inaccuracies, we have seen a lot of bad
examples, but you know what?
Don't deny yourself that blessing from Allah subhanahu
wa ta'ala. It helps you in this dunya
and in the
akhirah. It's a great blessing from Allah subhanahu
wa ta'ala. Allah created us and he knows
us. So don't let these bad examples or
these, again, we are primed
by this culture's, you know, widespread culture
to destroy the family,
to pit men and women against each other
so that even when they approach marriage, they
approach with so much precaution,
so much suspicion,
right,
that it actually kills the marriage before it
starts.
The marriage is doomed before it starts.
Before it starts.
How do we deal with this? You know
what? Probably it's the this generation's responsibility,
you know, to undo this damage.
Undo it by awareness.
Knowing what has happened so far, what led
to this,
what are the shining examples from the past,
from the present,
what can be done about this, how can
I contribute
to this, how can I fix part of
this? How can how can we get together
and make make a difference?
Because this is why, you know, this is
why problems happen. This is why these Allah
test us with these
things. Okay?
The khihti?
Right. Okay. So we're gonna,
conclude here. 1 or 2 quick questions.
Sisters?
Again, brothers?
Sorry?
I didn't catch this. There's,
You listen to lectures while working? While working.
Yeah. Okay.
Good question. I think you're talking about the
patchy kind of knowledge that we spoke about.
Yeah.
So keep learning.
But the problem is with the impression that
I know.
Thinking that this exposure, this patchy exposure,
makes me known. No. But if someone knows
that's not the way to knowledge, but it
helps
It is it helps with some knowledge, but
it does not make me a knowledgeable person.
Then
if we are act from this humility, then
no issues. Absolutely. This is what you should
be doing. You benefit from that.
Yeah. Another quick question,
sisters? Nothing?
I can't.
I spoke about?
Yeah. What's the best way to That's actually
a very good question.
Sometimes you read the Quran and you contemplate,
but what if you are developing some wrong
conclusions?
This is why it's good to build a
relationship with tafsir.
And if you happen to have an idea,
like you think, oh, that's that's an interesting
insight,
check it against someone who knows a little
bit more about the Quran. Is that correct?
Because a lot of the Yeah, people practice
reflection and they come up with weird ideas.
And it happens.
So
there is a concept among some modern scholars,
they call it tarshidu,
tarshid al,
at tadabbur.
In the sense that you be a little
bit how can I say?
You don't let the whole issue of tadabbur,
you don't let it loose.
Because people bring their background into into it.
Sometimes they arrive at some weird conclusions.
So yes, and the prophet says He
who says something
based on his own sheer opinion
about the Quran,
I mean a conclusion,
then but that means also publicizing it, not
like checking
it.
Then let this place person be sure of
their place in the hellfire.
So it doesn't mean I don't reflect. Reflect,
but it's good to check against the tafsir,
maybe a couple of tafasir.
And if not, you don't find any tafsir,
ask someone who knows who can guide you
with this. Yeah. With this we can be
safe insha'Allah.
Uh-oh, yeah.
Insha'Allah next week we're gonna start 7:30.
Starting next Friday.
Conference.
Conference. Conference. Oh, yeah. Next week is the
conference. You're right. Next week is the con
so the week after, inshallah. The week after,
inshallah, we're going to start. We're going to
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