Moutasem al-Hameedy – The Monumental Tafsir As Sadi #75 Surah An Najm
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AI: Transcript ©
So we continue inshallah with, Surat
and Najm.
I request that the sisters can, shut that
door. I'd appreciate it.
So we continue with Solat and Najim and
I believe we have
covered the commentary of William A. Saadi up
until verse
8.
So we read from there.
Then he, namely Jibril Alaihi Salam,
approached the prophet
to convey the revelation to him and came
down to him from the upper horizon until
he was as close to him as 2
bow lengths away or even nearer.
That is, or he was even nearer than
the distance of 2 bow lengths.
This is indicative of the direct nature of
the communication
of the message to the Messenger Sallallahu Alaihi
Wasallam with no intermediary
between him and Jibril Alaihi Salam.
Then he revealed, that is Jibril
revealed by Allah's leave to Allah's slave, namely
Muhammad
what he had to reveal, of great religious
rulings and the straight path.
His heart did not deny what he saw,
that is the heart of the Messenger and
his sight were in agreement concerning the revelation
that Allah revealed to him.
His hearing, his heart and his sight were
all in harmony,
which is indicative of the perfect nature of
the revelation that Allah sent to him and
that he received it in such a manner
that there can no can be no doubt
about it.
So his heart did not deny or doubt
what his eyes saw. It may be that
what is referred to here is what the
prophet saw on the night
referred to here is what the Prophet saw
on the night when he was taken on
the night journey. Al Israa, Almighty Signs of
Allah and that his certainty was based on
what he realized in his heart and what
he saw.
This is the correct view concerning the interpretation
of this verse.
It was also suggested that what is meant
is the Messenger Sallallahu Alaihi Wasallam having seen
his Lord and spoken with him on the
night of Isra.
This is a view favored by many of
the scholars, may Allah have mercy upon them,
on the basis of which they affirm that
the Messenger
had seen His Lord whilst he was in
this world.
However, the correct view is the first view
mentioned above, which is that what is meant
is Jibril
as is indicated by the context and that
Muhammad
saw Jibril
in his original true form twice,
once on the upper horizon below the lowest
heaven as mentioned above, and once above the
7th heaven on the night when the Messenger
of Allah Sallallahu Alaihi Wasallam was taken on
the night journey.
Hence, Allah says, indeed he saw him a
second time. That is Muhammad
saw Jibril a second time coming down to
him
at the lote tree of the utmost boundary,
which is a very large tree above the
7th heaven. It is called the lote tree
of the utmost boundary,
because at it everything stops
that ascends from the earth and to it
descends everything that comes down from Allah of
revelation and so on.
Or it is because the knowledge of humankind
ends there. In other words, it is above
the heavens and the earth, and it is
the utmost in height in its height, or
it may be for some other reason, and
Allah knows best.
Muhammad
saw Jibril in that place, which is the
place of the most sublime, pure and beautiful
souls that cannot be approached by any devil
or any other evil soul.
Okay. So this,
part of the Surah talks about part of
our
part of the belief in the unseen,
that the Muslims believe in.
1st, prophet Muhammad Sallallahu Alaihi Wasallam saw Jibril
alaihi salam
in his original shape and form twice.
You saw him twice in his original
shape.
First time when Jibril came to him the
first time
or when he just came to him the
second time after the gap.
Okay? Because the prophet received the revelation, that's
when he was scared and he rushed to
Khadija Right?
And then he was looking for the revelation
to come back again.
And Jibril would appear to him in his
real form.
So why is it was either the first
time or the second time
that Jibril appeared to him in the in
his original form and the narration?
I believe it was
Messenger Sallallahu Alaihi Wasallam saw Jibreel in his
original form.
He has blocked the horizon,
and he had 600 wings.
Jibril is the greatest
of all of the,
angels.
The greatest in creation and in
stature
with Allah
The second time the prophet
saw Jibreel in his original form was in
the journey of
Al Mi'ahuj
when he ascended up to the heavens.
And when they reached above the 7th heaven
and above everything else in the 7th heaven,
right? They reached a point which is the
highest point
of the creation.
Of the universe, the created universe.
That is the
The lot tree that is the utmost boundary
of
the creation, the highest level of the creation
beyond which
beyond which will come what? The throne of
Allah Subhanahu Wa Ta'ala.
The throne of Allah Subhanahu Wa Ta'ala.
And,
if you wanna if you wanna get a
good description of the creation of the heavens
and the earth, I advise you to read
I believe it's translated
by Ibn Kathir. It's been translated,
right? Yes, go to the introduction.
He talks about
the creation, the nature of the creation of
the heavens and the earth.
How the heavens are?
That's the highest level of the creation. Seven
heavens.
Above them, there is paradise.
And that's where the highest ranking angels
were are this is where Al Baytul Ma'mur
is. This is where Ibrahim alaihis salam was
leaning his back to the wall of Al
Baytul Ma'mur, the house of worship there.
And above that,
right, the highest level above the heavens the
7 heavens
comes they are sealed.
The sealing of them is the throne of
Allah Subhanahu Wa Ta'ala.
The throne of Allah Subhanahu Wa Ta'ala.
So that's where the prophet saw Jibril again
in his original form.
In his original form. And then the Prophet
was invited to ascend higher
to meet Allah Subhanahu Wa Ta'ala.
So the Prophet
ascended,
and he missed Jibril. Jibril was lagging behind.
So the Prophet looks at Jibril, he says,
I look at Jibril and he is like
a worn out piece of cloth.
He's like so how can I say? There
is so much stress on him.
So the prophet was asking Jibril why wouldn't
he catch up with him? Why wouldn't he
ascend higher with him? He said,
He says, by the one who sent you.
If I
go higher
by 1 inch,
I would burn.
I would burn.
And that's the light of Allah Subhanahu Wa
Ta'ala. But prophet Muhammad is given a concession
and a special treatment to ascent and meet
Allah Subhanahu Wa Ta'ala. This is where the,
the daily prayers were prescribed.
The daily prayers were prescribed. So Allah is
talking about this here as well. Allah is
talking about this incident
because the prophet actually describes and it would
be interesting. I mean, we don't give you
homework but for those who'd like like love
to investigate this is our aqeedah. This is
the bigger context that we live in. These
are the borders of the universe.
The real borders of the universe that,
no shuttle can reach.
Right? It's way beyond that. Many scholars, contemporary
Muslim scholars argue that the universe that we
are able to
discover now even with,
electronic very sophisticated electronic telescopes
is still the first heaven.
Yes, many contemporary Muslim scholars argue that this
is the case.
And we're talking about what? Galaxies and beyond
galaxies, collections of galaxies,
nebulas and even beyond that.
Still, so many scholars believe again, we don't
have definitive knowledge, but many scholars believe this
is still
the the the the the
lowest heaven, the lowest sky. So imagine
Yeah, so the prophet sallallahu alaihi wasallam ascended
and he met with Allah Subhanahu wa ta'ala.
This is where he brings the second,
point here. He brings the second point.
And he saw him a second time. Does
this refer to the prophet sallallahu alaihi wa
sallam seeing Jibreel the second time on the
journey of
ascendant the ascendance?
Or
does it refer to him
seeing Allah Subhanahu Wa Ta'ala?
And among
this has been an issue of debate.
We have the hadith of Ashar Rabbi Yalla
and has she asked him?
She asked the
prophet
did
you
see your Lord?
The prophet said
prophet said light. How could I see it?
Or how could I see him?
Light, how could I see him?
Okay? So there is then a linguistic difference
whether what does see, ra'a, in the Arabic
language mean? Does it mean to comprehend?
Does it mean to comprehend? That's a discussion
even among linguists.
So there is a difference between see and
look. Right?
Look and see
to properly comprehend and capture.
Right? The strongest opinion as Imam Sahidi emphasizes
that the Prophet SAW did not see
Allah Subhanahu
Wa Ta'ala.
But on the day of judgement
we have it in the Hadith the Prophet
and Sahih Muslim, the prophet one day there
was a full moon and it was clear.
Clear sky, full moon, clearly visible. The prophet
asked the companions, can you see the full
moon?
They said, yes. It's obvious.
Then he said,
You shall see your lord
directly.
Directly.
Just like you see the moon in the
middle of the month in a clear sky.
Nothing
hinders,
nothing
blemishes, there's no pixelation.
It's quite clear.
Okay? Clear vision.
True vision.
So there close to the low tree to,
siddharat al Muntan, the homework that I would
give you again maybe just check
the introduction the beginning where he talks about
he describes the 7th heaven.
And or you can check the hadith of
Al Isra'an Al Miraj where the prophet sallallahu
alaihi wa sallam talks about
the this tree the lot tree.
The prophet
just says I can't even describe the beauty
of it.
I can't describe the beauty of it.
And here's an indication that at that height,
only pure good souls can reside.
And that takes us to something we said
previously,
the Muslim worldview.
The way we see the world we have
a system. We have,
yeah, we have a a framework
to see the world through.
There is good and there is evil.
There is truth and there is falsehood.
These are the very fundamental
I would say,
qualifiers
of anything or qualities of anything.
These are the basic qualities of anything. It's
not color.
It's not smell. It's not weight.
It's not density.
Right? It's not any other property.
The basic definition, everything in this world boils
down to good, evil, truth, falsehood.
These are the fundamental
values in the Islamic system.
And on the day of judgment, they will
be manifest to all and they will they
will have the final thing. Allah will judge
by means of them.
And Allah refers to this many times in
the Quran. For example, Allah says,
Right? Correct? Yeah.
Allah subhanahu wa ta'ala wants to bring evil
to its like.
Bring it together.
And then,
pile it
into 1 entity
and place it in jahannam. That's where evil
is going to end up.
And the good
will be in paradise.
So this is why no evil will enter
jannah. Even the Muslims who have sins, they
will have to be purified of their sins
before they make it to Jannah. You can't
make it into Jannah even with the smallest
sin. You'll be purified.
You're purified
in this world
by going through hardships,
by challenges, by losses,
by injuries, by pain,
the trials that Allah tests you with,
by istighfar,
by good deeds,
by repenting to Allah subhanahu wa ta'ala.
The pains of death, if not in this
life then the moment of death, the pains
of death, that removes some of your sins.
Then death itself,
then the trial of the grave remove some
of your sins as a believer.
And then the horrors of the day of
judgment. There's no within the life of the
Muslim, nothing goes to waste.
Literally nothing goes to waste. Any pain, any
suffering,
you get credit for it.
You get credit for it. But the condition
is faith
and iman.
And the credit you get is proportionate to
the level of your iman. If your iman
is stronger and more
and and purer,
2 people going through the same suffering, the
one who has greater iman
gets greater reward
and gets more sins forgiven because of that.
Quality.
Horrors of the day of judgment.
The
the
the the long wait on the day of
judgment, the heat on the day of judgment,
the fear on the day of judgment, all
of that wipes sins.
All of that wipes sins.
The account being questioned, being asked by Allah
removes some of the sins.
Rights being settled, people's rights being settled,
that removes some of the sins that are
there. Things are settled.
Then
having to go over the bridge,
that's another trial.
Sins are wiped because of the hardship, because
of the fear, because of the uncertainty, because
of the pain, because of the apprehension. Sins
are wiped
out. And then you make it to the
plains just outside of Jannah.
It's called parking lot of Jannah. Everyone is
gonna be gathered gathered there. If there are
now by by now,
most of your sins, personal sins against Allah
have been wiped out.
If not,
Allah will forgive the people who make it
to that stage. But what remains is other
people's rights among the believers.
Allah will settle all of the dual rights
before entering Jannah.
At that moment, everyone is pure. Now,
you will enter Jannah.
It will be said to the people of
Jannah,
Now you are pure
now you are purely good. There's no evil.
That's the meaning of tayib.
So any sin would not allow you to
go into Jannah. Now if
your sins were not forgiven on the bridge,
right? And they were not forgiven, your sins
are not forgiven,
still
you're gonna
save some time in Jahannam.
Why? Where the sins are purified.
Once you do your time proportionate to the
sins,
you will be brought to Jannah.
Allah does not
do injustice even if it's an atom's weight.
So he he refers to this
even sadly. He says, at that level there's
only good. There's only a tayyib. There's no
evil. No evil reaches that level. Allah allows
evil to be in this created universe universe
as a test. Originally good and evil belong
to 2 separate worlds.
But Allah brought them together as a means
to test us by
by means of which to test us.
That's why. So people ask why is there
so much evil? Why is there so much
suffering? Why is there innocent people killing? Allah
knows what he's doing. This is what this
world is about.
It is the suffering.
It is the test because without evil you
wouldn't you wouldn't be tested.
And Allah is like mulling out the evil
that is latent in some individuals. Some people
by means of what? By means of exposing
them to this struggle between good and evil.
That's how people are tested.
That's how their reality really shows.
So that's the nature of this world. So
it's important to understand that as a Muslim,
your guiding principles your guiding principles are these,
good versus evil.
And good, what is the definition of good
is what Allah loves and approves of, what
Allah is pleased with.
That's what good is.
Whether your taste agrees with it or not
because
your taste
is susceptible to corruption,
especially in these times when the contamination is
overwhelming
and very systematic
throughout your life.
Originally Allah gave you a pure test, a
pure taste, a good taste that actually coincides
with good.
It recognizes good naturally. And you can develop
it, you can
nurture it and it becomes more acute.
It figures out even the good and evil.
It recognizes good and evil even in the
details, but that's a trained taste.
That's when you study the Quran.
First you work on your tazkiyah, but when
you study the Quran and you practice, you
do more good,
your taste gets more accurate. It's it's you
become more shrewd. You can you can tell,
you can tell the nuances.
You can see through.
It's a trained taste.
It's advanced an advanced level of faith. But
originally you have the basic. But the basic
has been compromised as I said. There's a
lot of contamination.
But what's good is what Allah is pleased
with and what Allah loves. What evil,
the definition of evil is what Allah dislikes
and what he hates and what he is
displeased with. That's what evil is.
That's what evil is.
Our taste can get corrupted.
And part of your work in Islam is
not just
abiding by what Allah says is good and
what what what Allah says is evil and
abide working or living according to that, but
also
restoring your your taste
by fixing your heart. That's what tazkiyah
is.
Many people think, oh, Islam is just do
and don't. Do and don't. Let me do
this. Even if it's hard, difficult, etcetera. They're
just working on the surface layer.
But also part of this, the foundation of
this is actually treating the illnesses, the disease
of your heart. So that even your taste
is restored.
The correct taste is restored.
So you have a liking for good.
You have a taste for what's good,
and you have this natural abhorrence to what
is evil.
There is a narration from the prophet but
it's again, it's a weak narration but the
meaning is correct. Scholars actually
some scholars say it's an authentic hadith.
But the meaning all of them agree on
that. The prophet
says,
None of you would truly believe and this
is the highest level of iman. It's not
like believe or disbelieve, no. But none of
you will reach the heights of iman
until
their tastes,
their desire,
their sense of desire, what they like and
what they dislike
is in line
with what
with what I was sent with with the
revelation.
That's cultivation.
You work on that taste. You develop it.
How? Read the Quran.
Reflect on the Quran. Absorb the Quran. Act
by the Quran.
Do constantly
remember Allah Subhanahu Wa Ta'ala. Ask Allah for
guidance.
So all of that, you know, do sadaqa,
be sincere.
Whatever disease of the heart that you find
in yourself, for example doubting Allah, questioning Allah's
plans,
thinking bad of Allah,
envy, jealousy,
right?
Arrogance and pride.
Just, you know, being entitled
to,
you know, to the view that you are
better than anyone else
or that you deserve more.
That's very dangerous. These are diseases of the
heart,
and they corrupt your taste,
and then they corrupt your actions.
Okay.
So let's continue.
Beside that tree, there is the garden of
abode, which is a garden that contains all
delights, a place that is the ultimate wish
of all,
the goal for which all strive on which
all desires are focused.
This indicates that paradise is in the highest
location
above the 7th heaven.
When they're covered the lote tree that which
covered it, that is in accordance with the
divine decree, it was covered by something very
great, the description of which no one knows
by Allah Subhanahu Wa Ta'ala.
His gaze did not wander or look beyond
the limit. That is, his gaze did not
wander right or left away from what he
saw
or look beyond the limit. That is, he
did not look any further than that than
he was supposed to. This is perfect perfect
etiquette on the part of the Prophet Sallallahu
Alaihi Wasallam as he stood where Allah wanted
him to stand and he did not fall
short or go beyond it or drift away
from it. This is the most perfect etiquette
in which the Prophet Sallallahu Alaihi Wasallam surpassed
the first and the last.
What is contrary to proper etiquette is one
of the following scenarios.
Either not carrying out what a person is
instructed to do or carrying it out in
a negligent manner or going to extremes and
carrying it out or twisting it or not
doing it exactly as told.
None of these were applicable in the case
of the prophet Sallallahu Alaihi Wasallam.
Indeed, he saw some of the greatest signs
of his Lord such as paradise and *,
and other things that he saw on the
night of the Isra' night journey.
Okay. So that's a beautiful description of our
prophet Muhammad sallallahu alaihi wa sallam.
So he saw Jannah tul Miwa
and Jannah
let's bring the linguistic side here.
Jannah
comes from the root.
Okay? Jim, 3 letters. Jim, non, non.
And this root, the background of this root,
the semantic field of this root
is
things that are hidden or things that are
subtle
but
impactful.
So it has to be hidden or subtle
but
impactful. It has true weight.
So Jannah, why was it called Jannah? Because
it's hidden from our eyes. We can't see
it with our our eyes. But its value
is tremendous.
Right?
Al jinn,
jinn, the spirits,
the other world of creation
are called
like jinn. Why? Because
they are hidden from our sight, we don't
see them.
They're invisible to us, so they are called
jinn. Yet their impact is powerful.
They are a world of of sophistication
and their world is rich even richer than
the world of humans.
They have
all of the details of life that we
have and even more.
And they have worlds and they are greater
in number
and they've been given powers we were not
given.
And they have an impact even on our
lives when shayateen,
you know, always try to push humans away
from the path of Allah subhanahu wa ta'ala.
So that's the jinn, the hidden.
A person who loses their mind,
mad person,
they call him what?
For two reasons.
Because some madness is caused
by jinn,
by the possession of jinn. They can turn
people
into
mad individuals.
Yes. They become mad.
And jinn have the ability. This is something
that is known,
you know, by,
those in the field of rupiah. It's like
common knowledge for them. It's not like any
kind of secret or discovery that they mess
around with the human brain. They know how
to play around with the human mind.
They mess with it.
So that's one reason. Another reason is that
the sense,
the reason of that person has been hidden,
has been taken away. It's nowhere to be
found.
It was there or originates meant to be
there, but it's no longer there.
Okay. So all
reason and good and and sense is hidden
from this person, from the mind of this
person. This is why they're called Majnoon.
And we have a question here. Allah says
about Musa alaihi sallam when Allah first
invited
him
in,
near
the Ator,
right? Where Allah Subhanahu Wa Ta'ala,
where he saw a fire from a distance
and he went to get some
torch
or some,
some light or whatever, some fire
in order
to, for for warmth and for light. And
so he said to his family, stay there
and I wanna check what that is. So
he goes and there is then the bush
or the tree and then there is fire.
Right?
So Allah subhanahu wa ta'ala speaks to him
and Allah speaks to Musa alaihi salam and
Allah says, commands him to throw the stuff
that's in his hand. So he throws it
or he lets go of it.
And Allah says,
When Musa saw his stick
moving like a jan,
he turned back on his heels and started
running
out of fear.
So what is jan here?
What is jaan? So what do we know
about the staff of Musa? It turned into
what? A snake. A snake.
Or a
Serpent. Serpent. Yes.
But Allah says jaan here. Why does Allah
say jaan?
Why is it called jaan?
Something
supernatural.
Not exactly.
It slithered away or sort of like hit
itself. The what? It slithered away, hit itself.
Okay.
Close enough.
So snakes
that are
very quick
and very quick in their move,
they move very rapidly,
okay,
are called jaan in the Arabic
language. They are called jaan.
They are called jaan. Okay? So it's not
like there's jinn here. No. It's it's a
name of a a type of
snakes.
Some of the,
old Arabic dictionaries, they actually say, jan is
a huge the huge snake like anaconda.
That's a jan.
That's a jan.
Alright?
Why?
Again, for the small snake, they they say
they they,
they are very subtle. They are not easy
to detect.
Okay? So that's why they are like this.
The big one, I don't know why. So
again, so outside with the smaller ones makes
more sense.
Linguistically.
Okay. So Al Jannah, why? Because it's hidden.
So the prophet sallallahu alaihi wasallam saw Jannah.
And in the hadith of Al Isla'u Al
Mi'raj which is a long hadith, there's a
description of Jannah.
There's a description of Jannah, the people of
Jannah
and the description of the hellfire and the
prophet saw them.
And he actually traveled into them, through them.
Okay? So that's part of what he saw
on the night of Al Mi'raj.
The yaksha siddhuratamayarusha
and again this is the beauty that revealed
itself to the prophet sallallahu alaihi wa sallam
of that tree, the lot tree that it
turned into very colorful tree.
And the prophet sallallahu alaihi wa sallam says,
I can't I don't have the language to
describe its beauty.
This is the
the description of the prophet sallallahu alaihi wa
sallam that is very beautiful.
Very beautiful.
Maghrib today Adan is at 9?
Cool.
Isha.
Beautiful description and,
I know we probably just taken quite a
lot of time in the beginning, but for
some reason
I find there is so much here to
unpack so I'd love so bear with me.
The eyesight of the prophet sallallahu alaihi wasallam.
Two meanings.
Mazara
in the Arabic language means to
to divert or to swerve away from something.
Okay?
So the prophet
he neither missed
the what Allah made him see
nor did he look more than he should
have.
That's the balance.
That's the balance and this is why,
Imam al Sadiq he he elaborates on this.
He says the prophet sallallahu alaihi wa sallam
and this is in the Arabic language called
al adab. In the Islamic tradition, this is
called
an is used for literature
and it used it's used for
etiquette.
But again, it describes something that the Arabs
also call
And I don't know any word in English
that sort of captures this meaning properly.
But maybe you can say a very
keen sense of decency and good judgment.
A very keen sense of decency, personal decency,
and sound judgment in every situation.
Okay. Wisdom.
But again, it's practical wisdom.
You can look at it this way.
That's something the prophet had and he appreciated.
And it is something
that cannot be learned.
It cannot be learned.
And you will find it among the scholars.
You many times
you'll hear about
students of Imam Malik for example.
Many of his students mentioned that we stayed
with Imam Malik for such and such years
until we learnt all of his collection of
hadith.
Then we stayed with him for a similar
time or similar period
to learn from his adab.
You can't learn it directly,
but it's just you catch it. It rubs
off on you.
Okay? You can't find it in books. You
can't get it. But it's
not there's no instructions
for it.
It it's something deeper than external actions.
Okay? It's more like a gift.
But somehow there is a way to
maximize your chances of earning it by exposing
yourself to something good. I know it's a
very subtle meaning
but that's important in Islam.
It is important in Islam.
So for example,
we have the famous narration
after the conquest of Mecca. You know the
Arabs flocked into Mecca to become Muslims, Arab
tribes. Then there is a tribe Banu 'Abdukhais.
They came
to Madinah,
they arrived and obviously they didn't
like traveling there was in the desert.
The shortage of water, the little water they
could carry they would just drink it and
cook with it. But they didn't have enough
water to shower and clean themselves.
So
when people arrived
from a journey
they would smell really bad.
It would be sweaty, dirty,
again, messy, like in a very messy state.
So
this tribe, as soon as they arrived in
Medina, they couldn't wait. They went to see
the prophet and meet him. And they rushed
to the Masjid except for one of them
who was one of their notables.
He took to the side,
he took a shower, cleaned himself,
applied perfume
and then he goes to the prophet salallahu
alaihi wa sallam. So he was late in
meeting the prophet salallahu alaihi wa sallam. But
the prophet salallahu alaihi wa sallam recognized what
the man had done. So he says
to
him You have 2 personal traits
that Allah and His Messenger love.
Two traits that Allah and his messenger love.
Has two meanings, but they are strongly connected.
Means forbearance, kindness, gentleness.
You know how to how to treat everything
appropriately
and good judgment
at the same time.
Is patient a patient demeanor. You don't rush
into things.
You don't you don't just
jump on something.
You
you take your time with it.
You take appropriate time with it. You're not
a hasty person.
So the man asked, are these things natural
to me or is it something that, like,
I'm born with, inborn qualities, or are these
things that I learned? The prophet said,
Allah
built the menu.
Okay. So this kind of good demeanor sometimes
and
by the way today they would call this
racism,
but
this is in the blood.
A lot of it is in the blood.
Yes. And as we said, it can be
somehow earned, but not in the traditional way
of learning.
It can be and it can be sharpened
a little bit.
Okay? This is called
and,
the scholars
speak about it often and they call it
For example,
he says
Along with worshiping Allah, there is something else
that is good demeanor,
good
and natural sense decent
demeanor in dealing with Allah Subhanahu Wa Ta'ala.
So he says the worship he says
Some people in their worship with Allah
are like the thick blooded
annoying people.
They worship Allah
but they don't have good judgment. You know
there are people that, okay, they seem to
be good
people, right? But they say the words at
the wrong time.
I think in the past in English they
used to call them wet blankets.
Okay? I don't know why. But generally you
have a nice gathering, beautiful conversation,
and someone says something out of nowhere
and it kills the spirit of the whole
gathering.
Okay?
That's a thakil, thick blooded.
Someone who's heavy, like really like heavy on
on your nerves. They get under your skin.
They're not doing anything wrong, but just
their choice of words, their timing,
right? Everything
they're not in tune
with the situation.
So that's adhamalah.
That's very subtle sense.
So he says these people you again he
just goes Ibn al Khayim elaborates. He says
it's like some these people fly when they
should land and they land when they should
fly.
They're not necessarily doing anything wrong but they're
just
like with everything they do there's
something off.
There's something off.
Okay? So
sometimes it becomes
grave in the sense
that you would find someone holding on to
a principle but they apply it
in the,
in the wrong time.
In the wrong time.
Something similar in English would be,
it's it's less subtle, but, you know, they
would say, you know, fixing the chairs on
the deck of the Titanic.
Right? So fixing the chairs
is good.
Right?
Doing something tactically good, but it doesn't make
sense strategically.
So that would be something similar but less
subtle. Usually, it's good judgment. The person doesn't
think about it. It's very natural.
You could see that with people who are,
with
natural empaths.
They have this natural empathy.
You're you're a little worried, troubled, anxious. You're
in their presence,
and your worry dissipates and goes away in
their presence.
They don't calculate their words.
They just the way they are matches the
situation.
Okay? It's like more like subtle intelligence.
That's very important. The prophet had this.
He says why,
Muhammad Ali says because you can go wrong
in 3 ways.
Either rejecting what's good, turning away from it,
that would be the worst.
Like kufr,
which is turning away from faith, from iman.
But then
if you choose iman, choose the right thing,
you have two ways of going wrong. You
either go overboard, you overdo it,
or you fall short of the mark.
Which is Alhulu
and the Tafreid.
Extremism
and,
I don't know, slacking or falling short
of
of what is accepted or what should be
done.
Okay? And Shaitan would be happy with you
both ways. If shaitan cannot turn you away
from iman, he would love to make you
slack in terms of doing good so you
do less good.
But if he finds enthusiasm
and he finds you're
he can't stop you to do good, he's
gonna do what? He's gonna add momentum to
that, so you overdo it. So you fall
into
extremism, into bidah, into innovation.
And this is pleasing to shaitaan. Why? Because
it's not what Allah wants from you,
or it's not exactly what Allah wants from
you. And this is the reason
going overboard, that's the reason for all of
the sects in Islam.
The reason for their
exaggeration and for their extremism.
For their
extremism.
Okay? So I just wanted to elaborate on
this because it actually ties in with
something we said.
Something we just said but I forgot it.
I forgot. I forgot that. Here inshallah.
I think we have time to continue
we have 10 minutes
So Allah,
in the next
I'll leave it for next week In inshallah.
But Allah here in the next,
few verses,
Allah shows
us
what is happening in the back end of
the disbelievers
of their minds and their hearts.
Because there's always
something on display
and then the reality is hidden in the
background. Allah takes us to the background. You
wanna call it the psychology
of
the kuffar, the disbelievers. Allah takes us into
this. And Allah tells us Allah takes us
to the root of their trouble.
To the root of their trouble without details.
Right to the core,
to the main cause of their of their
all of their deviance
and their rejection of the truth. We can
take some questions. I know we haven't taken
questions for a while so
we can take some questions. B'in Lillahi Ta'ala.
So inshallah, next
Friday we will,
start with verse number 19.
So you can say, like, kind of a
bidah? Yeah. Pretty much falls into bidah eventually.
Right? It falls into bidah. So
so for example, the Khawarij.
The right,
they wanted
in a sense,
they wanted to glorify
the prohibitions
because these are the limits of Allah. So
they want they wanted to emphasize them.
And
sinning against Allah is a weakness in the
heart and a weakness of iman.
So they emphasized
the
weight of sin on the heart,
especially the major sins and they said,
well if someone really becomes so
bold and audacious
that they transgress these limits of Allah when
Allah has warned against them, it's a grave
sin, then this person has no regard for
Allah. At this time they become disbelievers, kuffar.
So they are kafir. So they drink alcohol.
Kafir.
Yes.
So
what is their hulu? Yes. Protection. Protecting the
limits of Allah. Preserving them. But they went
overboard.
So they limited the mercy of Allah.
Every time you go overboard with something you're
taking from something else so it's injustice
automatically because everything like everything is meticulously
placed and measured.
Allah has measured everything perfectly. If you mess
with something, it's at the expense of something
else. It's just like a web of connections.
You pull 1,
you're not just pulling one element or one
knot. You pull the whole system together, especially
the neighboring areas.
Correct? That's how it works with walloo.
Yeah.
Some Muslims wanted to emphasize the logic
behind
the Islamic belief in the unseen,
right, and they wanted to appeal to
reason.
So they ended up
over rationalizing
Islamic 'aqida based on the
rules of logic
developed by the Greeks.
So that's where a lot of issues of
Akeda
started, which is again, a form of a
form of extremism, going overboard.
Yeah.
Question, sisters?
Brothers? Yeah.
There's a lot of people.
You mentioned Jin,
messing with our minds
or, you know, a possession or or
That's a minefield.
So how do how can we tell if
it's a gin issue? Like a mental
or,
some condition if it's mental,
mental health or if it's
a jinn issue.
You can't solve it at that level. Muslims
will try to solve it. They would say,
oh, go to a psychiatrist
or a psychologist,
get diagnosed. If there is nothing, then it's
jinn.
That comes from a sense of inferiority.
I have to realize
psychology, psychiatry,
are branches of modern science.
And the underpinnings
or the underlying framework of modern science
is matter,
which rejects the world of the unseen.
So trying to reconcile
2 systems that are incompatible,
they're not only incompatible.
There are some areas of compatibility, but fund
them the fundamental principles
are even
in conflict.
In conflict.
Trying to reconcile them
will be more like
of a coming to a coming to a
situation where there is an oppressed, an oppressor,
and an oppressed,
just making them shake hands,
hug each other, we're good.
That's exactly what people do.
And obviously, because no one is checking, no
one is
is is I would say maybe somebody somebody
is delving into this and I believe there
are, but they are not vocal. They're not
going in in public.
But
psychology,
psychiatry, modern sciences,
if you were to be true to them,
true to their underlying principles, and you wanna
abide by them
fullheartedly,
you'll have to reject the issue of jin.
You'll have to.
There are different levels of where Muslims try
to reconcile.
Some sort of say, you know, what I
said people just try to bring that together
and whatever. They draw the line, whatever they
feel like.
Some try to
look at areas where psychology psychiatry has no
real explanation.
And there are areas that they don't they
can they can tell you, okay,
we noticed this
this part of the brain is shrinking in
this condition. But we don't know why it
happens.
And we don't know how to treat it
except with, medication.
Right? But we don't know exactly. And they're
not treating it by the way because even
the word treatment
is not what
we understand it. Treatment especially in the in
that in that world
many times is controlling the symptoms.
So many people take medication
and they're not normal
but they're not having these crazy fits, they're
not losing their mind, they're not acting weird,
they're not getting out of control, they're not
being dangerous
but they are being sedated most of the
time.
So they say we've been treat they've been
treated.
And so we have to
then we have I think we have to
redefine the terms. What do you mean by
treated?
There's a lot of like the term treated
is applied loosely in that area.
So
yeah.
So they say some Muslims say, you know,
if it's
So they say, if there is no clear
explanation
and they don't know exactly what's the mechanism,
etcetera,
we could check, you know, the world of
jinn and what we have in the world
of jinn and so on and so forth.
But the reality is
whereas you find some rakis and by the
way, on both sides there are there is
a lot of malpractice.
There's a lot of people who are not
educated properly. There are people who abuse the
system. There are people who are not good
psychologists, psychiatrists and not good rakists. They have
you have a lot of poor quality on
both sides. And
when those wanna criticize those they highlight
the poor practice here. And when those wanna
highlight those wanna criticize those they highlight, you
know, the malpractice here and so on and
so forth. But a lot of the
excellent rockers, very good rockers have actually and
there are a lot of documented cases.
They have
treated
a lot most of the major,
psychological illnesses and psychosis with the Nokia.
They've treated it fully.
Full recovery.
Full recovery.
So
that's a very thorny area because there's there's
a lot of how can I say? You
need to be politically active because
it cause it could cause some some some
trouble.
I, generally speaking, speak about this but not
in a on a public platform.
Privately,
I I've personally delved into both worlds and
I've seen both worlds and I've seen
them. And,
there are there are there are very powerful
insights there.
And,
we seem to be how can I say?
Somehow we are told from a young age
to trust
the to trust to trust the outcomes of
scientific research as if it's unquestionable
because it's stated as facts.
And
the experts
who investigate in that area, they know it's
not as definitive.
And a lot of it is speculation. And
in the scientific world, I'm not canceling the
value of science. There's a lot of value.
There's a lot of good science, but there
is a lot of pseudoscience
and in the name of science. And there
is a lot of manipulation of data.
Yeah. And there is a lot of issue
with financing research
and preset
outcomes or results
that data and even, research design are geared
to guarantee.
So we're told all science. That's it. It's
in scientific journals. It's been proved proven.
No. Don't don't take that on face value.
You need to dig deeper and you will
be surprised. And recently, the last few years,
many actually,
whistleblowers,
many books,
like full books have been published
about the level of manipulation,
the hidden politics
in the world of science and publishing,
and the
pure distortion of data.
Pure distortion
of data. Even something has been highlighted
by a Muslim who talks about,
Islamic psychology.
Data was manipulated on purpose and clearly. It's
fraud. It's clear fraud.
And the paper was passed
that,
suicide rates or attempts among Muslims are greater
than the general population in the West.
And one Muslim guy who's a specialist in,
statistics,
went to check the original ideas and he
clearly demonstrated
and he called them out
that this data is
manipulated
and is fraudulent.
So
that that world is quite tricky, but I'm
telling you,
as a conclusion, generally speaking,
a lot of what is called,
psychological issues,
a good chunk of them,
Jin has has some part in that.
Jin has some part in that. But I'll
tell you again, majority of the Iraqis out
there,
they don't know what Alokhia is, and they
do it wrong, and they themselves are possessed.
Yeah.
That's not my observation. That's the observation of
some of the best Tarakis there.
Majority of them because when you don't know
what you're dealing with and you don't know
how to protect yourself,
oh, man.
Yeah. They will take you for a ride
and they'll mess you with you and your
family.
Yeah.
So we'll leave it at that.