Moutasem al-Hameedy – The Monumental Tafsir As Sadi #75 Surah An Najm

Moutasem al-Hameedy
AI: Summary ©
The Surah discusses various interpretations of verse and references, including the return of Jibril to his original form and the assignment of the beast's presence to the throne of Allah Subhanahu Wa Ta'ala. The importance of understanding the universe and developing a strong foundation for one's beliefs is emphasized. The concept of "has been hidden" is discussed, with the importance of maximizing chances of earning a job and avoiding bias. The speakers also touch on factors affecting outcomes, such as drugs and alcohol, and the potential for conflict between Muslims and Christian parties.
AI: Transcript ©
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So we continue inshallah with, Surat

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and Najm.

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I request that the sisters can, shut that

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door. I'd appreciate it.

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So we continue with Solat and Najim and

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I believe we have

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covered the commentary of William A. Saadi up

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until verse

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8.

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So we read from there.

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Then he, namely Jibril Alaihi Salam,

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approached the prophet

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to convey the revelation to him and came

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down to him from the upper horizon until

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he was as close to him as 2

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bow lengths away or even nearer.

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That is, or he was even nearer than

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the distance of 2 bow lengths.

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This is indicative of the direct nature of

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the communication

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of the message to the Messenger Sallallahu Alaihi

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Wasallam with no intermediary

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between him and Jibril Alaihi Salam.

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Then he revealed, that is Jibril

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revealed by Allah's leave to Allah's slave, namely

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Muhammad

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what he had to reveal, of great religious

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rulings and the straight path.

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His heart did not deny what he saw,

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that is the heart of the Messenger and

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his sight were in agreement concerning the revelation

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that Allah revealed to him.

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His hearing, his heart and his sight were

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all in harmony,

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which is indicative of the perfect nature of

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the revelation that Allah sent to him and

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that he received it in such a manner

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that there can no can be no doubt

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about it.

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So his heart did not deny or doubt

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what his eyes saw. It may be that

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what is referred to here is what the

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prophet saw on the night

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referred to here is what the Prophet saw

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on the night when he was taken on

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the night journey. Al Israa, Almighty Signs of

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Allah and that his certainty was based on

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what he realized in his heart and what

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he saw.

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This is the correct view concerning the interpretation

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of this verse.

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It was also suggested that what is meant

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is the Messenger Sallallahu Alaihi Wasallam having seen

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his Lord and spoken with him on the

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night of Isra.

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This is a view favored by many of

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the scholars, may Allah have mercy upon them,

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on the basis of which they affirm that

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the Messenger

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had seen His Lord whilst he was in

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this world.

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However, the correct view is the first view

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mentioned above, which is that what is meant

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is Jibril

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as is indicated by the context and that

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Muhammad

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saw Jibril

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in his original true form twice,

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once on the upper horizon below the lowest

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heaven as mentioned above, and once above the

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7th heaven on the night when the Messenger

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of Allah Sallallahu Alaihi Wasallam was taken on

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the night journey.

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Hence, Allah says, indeed he saw him a

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second time. That is Muhammad

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saw Jibril a second time coming down to

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him

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at the lote tree of the utmost boundary,

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which is a very large tree above the

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7th heaven. It is called the lote tree

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of the utmost boundary,

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because at it everything stops

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that ascends from the earth and to it

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descends everything that comes down from Allah of

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revelation and so on.

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Or it is because the knowledge of humankind

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ends there. In other words, it is above

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the heavens and the earth, and it is

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the utmost in height in its height, or

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it may be for some other reason, and

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Allah knows best.

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Muhammad

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saw Jibril in that place, which is the

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place of the most sublime, pure and beautiful

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souls that cannot be approached by any devil

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or any other evil soul.

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Okay. So this,

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part of the Surah talks about part of

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our

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part of the belief in the unseen,

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that the Muslims believe in.

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1st, prophet Muhammad Sallallahu Alaihi Wasallam saw Jibril

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alaihi salam

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in his original shape and form twice.

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You saw him twice in his original

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shape.

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First time when Jibril came to him the

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first time

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or when he just came to him the

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second time after the gap.

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Okay? Because the prophet received the revelation, that's

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when he was scared and he rushed to

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Khadija Right?

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And then he was looking for the revelation

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to come back again.

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And Jibril would appear to him in his

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real form.

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So why is it was either the first

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time or the second time

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that Jibril appeared to him in the in

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his original form and the narration?

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I believe it was

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Messenger Sallallahu Alaihi Wasallam saw Jibreel in his

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original form.

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He has blocked the horizon,

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and he had 600 wings.

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Jibril is the greatest

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of all of the,

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angels.

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The greatest in creation and in

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stature

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with Allah

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The second time the prophet

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saw Jibreel in his original form was in

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the journey of

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Al Mi'ahuj

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when he ascended up to the heavens.

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And when they reached above the 7th heaven

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and above everything else in the 7th heaven,

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right? They reached a point which is the

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highest point

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of the creation.

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Of the universe, the created universe.

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That is the

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The lot tree that is the utmost boundary

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of

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the creation, the highest level of the creation

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beyond which

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beyond which will come what? The throne of

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Allah Subhanahu Wa Ta'ala.

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The throne of Allah Subhanahu Wa Ta'ala.

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And,

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if you wanna if you wanna get a

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good description of the creation of the heavens

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and the earth, I advise you to read

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I believe it's translated

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by Ibn Kathir. It's been translated,

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right? Yes, go to the introduction.

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He talks about

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the creation, the nature of the creation of

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the heavens and the earth.

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How the heavens are?

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That's the highest level of the creation. Seven

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heavens.

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Above them, there is paradise.

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And that's where the highest ranking angels

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were are this is where Al Baytul Ma'mur

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is. This is where Ibrahim alaihis salam was

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leaning his back to the wall of Al

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Baytul Ma'mur, the house of worship there.

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And above that,

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right, the highest level above the heavens the

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7 heavens

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comes they are sealed.

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The sealing of them is the throne of

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Allah Subhanahu Wa Ta'ala.

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The throne of Allah Subhanahu Wa Ta'ala.

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So that's where the prophet saw Jibril again

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in his original form.

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In his original form. And then the Prophet

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was invited to ascend higher

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to meet Allah Subhanahu Wa Ta'ala.

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So the Prophet

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ascended,

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and he missed Jibril. Jibril was lagging behind.

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So the Prophet looks at Jibril, he says,

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I look at Jibril and he is like

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a worn out piece of cloth.

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He's like so how can I say? There

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is so much stress on him.

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So the prophet was asking Jibril why wouldn't

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he catch up with him? Why wouldn't he

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ascend higher with him? He said,

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He says, by the one who sent you.

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If I

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go higher

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by 1 inch,

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I would burn.

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I would burn.

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And that's the light of Allah Subhanahu Wa

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Ta'ala. But prophet Muhammad is given a concession

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and a special treatment to ascent and meet

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Allah Subhanahu Wa Ta'ala. This is where the,

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the daily prayers were prescribed.

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The daily prayers were prescribed. So Allah is

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talking about this here as well. Allah is

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talking about this incident

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because the prophet actually describes and it would

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be interesting. I mean, we don't give you

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homework but for those who'd like like love

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to investigate this is our aqeedah. This is

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the bigger context that we live in. These

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are the borders of the universe.

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The real borders of the universe that,

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no shuttle can reach.

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Right? It's way beyond that. Many scholars, contemporary

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Muslim scholars argue that the universe that we

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are able to

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discover now even with,

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electronic very sophisticated electronic telescopes

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is still the first heaven.

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Yes, many contemporary Muslim scholars argue that this

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is the case.

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And we're talking about what? Galaxies and beyond

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galaxies, collections of galaxies,

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nebulas and even beyond that.

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Still, so many scholars believe again, we don't

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have definitive knowledge, but many scholars believe this

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is still

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the the the the the

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lowest heaven, the lowest sky. So imagine

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Yeah, so the prophet sallallahu alaihi wasallam ascended

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and he met with Allah Subhanahu wa ta'ala.

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This is where he brings the second,

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point here. He brings the second point.

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And he saw him a second time. Does

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this refer to the prophet sallallahu alaihi wa

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sallam seeing Jibreel the second time on the

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journey of

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ascendant the ascendance?

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Or

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does it refer to him

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seeing Allah Subhanahu Wa Ta'ala?

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And among

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this has been an issue of debate.

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We have the hadith of Ashar Rabbi Yalla

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and has she asked him?

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She asked the

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prophet

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did

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you

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see your Lord?

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The prophet said

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prophet said light. How could I see it?

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Or how could I see him?

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Light, how could I see him?

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Okay? So there is then a linguistic difference

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whether what does see, ra'a, in the Arabic

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language mean? Does it mean to comprehend?

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Does it mean to comprehend? That's a discussion

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even among linguists.

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So there is a difference between see and

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look. Right?

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Look and see

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to properly comprehend and capture.

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Right? The strongest opinion as Imam Sahidi emphasizes

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that the Prophet SAW did not see

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Allah Subhanahu

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Wa Ta'ala.

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But on the day of judgement

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we have it in the Hadith the Prophet

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and Sahih Muslim, the prophet one day there

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was a full moon and it was clear.

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Clear sky, full moon, clearly visible. The prophet

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asked the companions, can you see the full

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moon?

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They said, yes. It's obvious.

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Then he said,

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You shall see your lord

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directly.

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Directly.

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Just like you see the moon in the

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middle of the month in a clear sky.

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Nothing

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hinders,

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nothing

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blemishes, there's no pixelation.

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It's quite clear.

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Okay? Clear vision.

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True vision.

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So there close to the low tree to,

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siddharat al Muntan, the homework that I would

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give you again maybe just check

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the introduction the beginning where he talks about

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he describes the 7th heaven.

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And or you can check the hadith of

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Al Isra'an Al Miraj where the prophet sallallahu

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alaihi wa sallam talks about

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the this tree the lot tree.

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The prophet

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just says I can't even describe the beauty

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of it.

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I can't describe the beauty of it.

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And here's an indication that at that height,

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only pure good souls can reside.

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And that takes us to something we said

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previously,

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the Muslim worldview.

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The way we see the world we have

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a system. We have,

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yeah, we have a a framework

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to see the world through.

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There is good and there is evil.

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There is truth and there is falsehood.

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These are the very fundamental

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I would say,

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qualifiers

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of anything or qualities of anything.

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These are the basic qualities of anything. It's

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not color.

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It's not smell. It's not weight.

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It's not density.

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Right? It's not any other property.

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The basic definition, everything in this world boils

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down to good, evil, truth, falsehood.

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These are the fundamental

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values in the Islamic system.

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And on the day of judgment, they will

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be manifest to all and they will they

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will have the final thing. Allah will judge

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by means of them.

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And Allah refers to this many times in

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the Quran. For example, Allah says,

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Right? Correct? Yeah.

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Allah subhanahu wa ta'ala wants to bring evil

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to its like.

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Bring it together.

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And then,

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pile it

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into 1 entity

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and place it in jahannam. That's where evil

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is going to end up.

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And the good

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will be in paradise.

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So this is why no evil will enter

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jannah. Even the Muslims who have sins, they

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will have to be purified of their sins

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before they make it to Jannah. You can't

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make it into Jannah even with the smallest

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sin. You'll be purified.

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You're purified

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in this world

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by going through hardships,

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by challenges, by losses,

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by injuries, by pain,

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the trials that Allah tests you with,

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by istighfar,

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by good deeds,

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by repenting to Allah subhanahu wa ta'ala.

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The pains of death, if not in this

00:18:34 --> 00:18:36

life then the moment of death, the pains

00:18:36 --> 00:18:38

of death, that removes some of your sins.

00:18:39 --> 00:18:40

Then death itself,

00:18:40 --> 00:18:42

then the trial of the grave remove some

00:18:42 --> 00:18:44

of your sins as a believer.

00:18:46 --> 00:18:48

And then the horrors of the day of

00:18:48 --> 00:18:51

judgment. There's no within the life of the

00:18:51 --> 00:18:53

Muslim, nothing goes to waste.

00:18:53 --> 00:18:56

Literally nothing goes to waste. Any pain, any

00:18:56 --> 00:18:57

suffering,

00:18:58 --> 00:18:59

you get credit for it.

00:19:00 --> 00:19:02

You get credit for it. But the condition

00:19:02 --> 00:19:03

is faith

00:19:04 --> 00:19:05

and iman.

00:19:05 --> 00:19:08

And the credit you get is proportionate to

00:19:08 --> 00:19:10

the level of your iman. If your iman

00:19:10 --> 00:19:11

is stronger and more

00:19:12 --> 00:19:13

and and purer,

00:19:15 --> 00:19:17

2 people going through the same suffering, the

00:19:17 --> 00:19:18

one who has greater iman

00:19:19 --> 00:19:20

gets greater reward

00:19:20 --> 00:19:23

and gets more sins forgiven because of that.

00:19:24 --> 00:19:24

Quality.

00:19:27 --> 00:19:28

Horrors of the day of judgment.

00:19:29 --> 00:19:30

The

00:19:31 --> 00:19:31

the

00:19:32 --> 00:19:34

the the long wait on the day of

00:19:34 --> 00:19:36

judgment, the heat on the day of judgment,

00:19:36 --> 00:19:38

the fear on the day of judgment, all

00:19:38 --> 00:19:39

of that wipes sins.

00:19:40 --> 00:19:41

All of that wipes sins.

00:19:42 --> 00:19:45

The account being questioned, being asked by Allah

00:19:47 --> 00:19:48

removes some of the sins.

00:19:49 --> 00:19:52

Rights being settled, people's rights being settled,

00:19:52 --> 00:19:54

that removes some of the sins that are

00:19:54 --> 00:19:56

there. Things are settled.

00:19:58 --> 00:19:59

Then

00:20:00 --> 00:20:02

having to go over the bridge,

00:20:03 --> 00:20:04

that's another trial.

00:20:05 --> 00:20:07

Sins are wiped because of the hardship, because

00:20:07 --> 00:20:09

of the fear, because of the uncertainty, because

00:20:09 --> 00:20:11

of the pain, because of the apprehension. Sins

00:20:11 --> 00:20:12

are wiped

00:20:13 --> 00:20:15

out. And then you make it to the

00:20:15 --> 00:20:17

plains just outside of Jannah.

00:20:19 --> 00:20:22

It's called parking lot of Jannah. Everyone is

00:20:22 --> 00:20:25

gonna be gathered gathered there. If there are

00:20:25 --> 00:20:26

now by by now,

00:20:26 --> 00:20:29

most of your sins, personal sins against Allah

00:20:29 --> 00:20:30

have been wiped out.

00:20:31 --> 00:20:31

If not,

00:20:33 --> 00:20:34

Allah will forgive the people who make it

00:20:34 --> 00:20:37

to that stage. But what remains is other

00:20:37 --> 00:20:38

people's rights among the believers.

00:20:40 --> 00:20:43

Allah will settle all of the dual rights

00:20:43 --> 00:20:44

before entering Jannah.

00:20:45 --> 00:20:47

At that moment, everyone is pure. Now,

00:20:50 --> 00:20:51

you will enter Jannah.

00:20:54 --> 00:20:55

It will be said to the people of

00:20:55 --> 00:20:55

Jannah,

00:20:56 --> 00:20:57

Now you are pure

00:20:57 --> 00:21:00

now you are purely good. There's no evil.

00:21:01 --> 00:21:02

That's the meaning of tayib.

00:21:05 --> 00:21:07

So any sin would not allow you to

00:21:08 --> 00:21:10

go into Jannah. Now if

00:21:11 --> 00:21:13

your sins were not forgiven on the bridge,

00:21:15 --> 00:21:17

right? And they were not forgiven, your sins

00:21:17 --> 00:21:18

are not forgiven,

00:21:19 --> 00:21:19

still

00:21:21 --> 00:21:21

you're gonna

00:21:22 --> 00:21:24

save some time in Jahannam.

00:21:25 --> 00:21:27

Why? Where the sins are purified.

00:21:28 --> 00:21:31

Once you do your time proportionate to the

00:21:31 --> 00:21:31

sins,

00:21:32 --> 00:21:34

you will be brought to Jannah.

00:21:41 --> 00:21:42

Allah does not

00:21:43 --> 00:21:46

do injustice even if it's an atom's weight.

00:21:46 --> 00:21:48

So he he refers to this

00:21:49 --> 00:21:51

even sadly. He says, at that level there's

00:21:51 --> 00:21:53

only good. There's only a tayyib. There's no

00:21:53 --> 00:21:56

evil. No evil reaches that level. Allah allows

00:21:56 --> 00:21:58

evil to be in this created universe universe

00:21:58 --> 00:22:01

as a test. Originally good and evil belong

00:22:01 --> 00:22:03

to 2 separate worlds.

00:22:04 --> 00:22:06

But Allah brought them together as a means

00:22:06 --> 00:22:07

to test us by

00:22:07 --> 00:22:09

by means of which to test us.

00:22:09 --> 00:22:12

That's why. So people ask why is there

00:22:12 --> 00:22:13

so much evil? Why is there so much

00:22:13 --> 00:22:16

suffering? Why is there innocent people killing? Allah

00:22:16 --> 00:22:17

knows what he's doing. This is what this

00:22:17 --> 00:22:18

world is about.

00:22:19 --> 00:22:20

It is the suffering.

00:22:20 --> 00:22:22

It is the test because without evil you

00:22:22 --> 00:22:24

wouldn't you wouldn't be tested.

00:22:25 --> 00:22:28

And Allah is like mulling out the evil

00:22:28 --> 00:22:31

that is latent in some individuals. Some people

00:22:33 --> 00:22:35

by means of what? By means of exposing

00:22:35 --> 00:22:38

them to this struggle between good and evil.

00:22:39 --> 00:22:40

That's how people are tested.

00:22:40 --> 00:22:43

That's how their reality really shows.

00:22:44 --> 00:22:46

So that's the nature of this world. So

00:22:46 --> 00:22:48

it's important to understand that as a Muslim,

00:22:48 --> 00:22:52

your guiding principles your guiding principles are these,

00:22:52 --> 00:22:53

good versus evil.

00:22:54 --> 00:22:56

And good, what is the definition of good

00:22:56 --> 00:22:58

is what Allah loves and approves of, what

00:22:58 --> 00:22:59

Allah is pleased with.

00:23:00 --> 00:23:01

That's what good is.

00:23:01 --> 00:23:03

Whether your taste agrees with it or not

00:23:03 --> 00:23:04

because

00:23:04 --> 00:23:05

your taste

00:23:06 --> 00:23:07

is susceptible to corruption,

00:23:08 --> 00:23:11

especially in these times when the contamination is

00:23:11 --> 00:23:12

overwhelming

00:23:13 --> 00:23:14

and very systematic

00:23:15 --> 00:23:16

throughout your life.

00:23:19 --> 00:23:22

Originally Allah gave you a pure test, a

00:23:22 --> 00:23:25

pure taste, a good taste that actually coincides

00:23:25 --> 00:23:26

with good.

00:23:26 --> 00:23:29

It recognizes good naturally. And you can develop

00:23:29 --> 00:23:30

it, you can

00:23:30 --> 00:23:33

nurture it and it becomes more acute.

00:23:34 --> 00:23:36

It figures out even the good and evil.

00:23:36 --> 00:23:38

It recognizes good and evil even in the

00:23:38 --> 00:23:40

details, but that's a trained taste.

00:23:41 --> 00:23:42

That's when you study the Quran.

00:23:44 --> 00:23:46

First you work on your tazkiyah, but when

00:23:46 --> 00:23:48

you study the Quran and you practice, you

00:23:48 --> 00:23:49

do more good,

00:23:49 --> 00:23:52

your taste gets more accurate. It's it's you

00:23:52 --> 00:23:55

become more shrewd. You can you can tell,

00:23:55 --> 00:23:56

you can tell the nuances.

00:23:57 --> 00:23:58

You can see through.

00:23:58 --> 00:24:00

It's a trained taste.

00:24:01 --> 00:24:03

It's advanced an advanced level of faith. But

00:24:03 --> 00:24:06

originally you have the basic. But the basic

00:24:06 --> 00:24:08

has been compromised as I said. There's a

00:24:08 --> 00:24:09

lot of contamination.

00:24:10 --> 00:24:12

But what's good is what Allah is pleased

00:24:12 --> 00:24:14

with and what Allah loves. What evil,

00:24:15 --> 00:24:17

the definition of evil is what Allah dislikes

00:24:17 --> 00:24:19

and what he hates and what he is

00:24:19 --> 00:24:20

displeased with. That's what evil is.

00:24:21 --> 00:24:23

That's what evil is.

00:24:23 --> 00:24:25

Our taste can get corrupted.

00:24:28 --> 00:24:30

And part of your work in Islam is

00:24:30 --> 00:24:30

not just

00:24:31 --> 00:24:34

abiding by what Allah says is good and

00:24:34 --> 00:24:36

what what what Allah says is evil and

00:24:36 --> 00:24:38

abide working or living according to that, but

00:24:38 --> 00:24:39

also

00:24:39 --> 00:24:41

restoring your your taste

00:24:42 --> 00:24:44

by fixing your heart. That's what tazkiyah

00:24:45 --> 00:24:45

is.

00:24:47 --> 00:24:48

Many people think, oh, Islam is just do

00:24:48 --> 00:24:50

and don't. Do and don't. Let me do

00:24:50 --> 00:24:53

this. Even if it's hard, difficult, etcetera. They're

00:24:53 --> 00:24:55

just working on the surface layer.

00:24:56 --> 00:24:58

But also part of this, the foundation of

00:24:58 --> 00:25:01

this is actually treating the illnesses, the disease

00:25:01 --> 00:25:03

of your heart. So that even your taste

00:25:03 --> 00:25:04

is restored.

00:25:05 --> 00:25:06

The correct taste is restored.

00:25:08 --> 00:25:10

So you have a liking for good.

00:25:11 --> 00:25:12

You have a taste for what's good,

00:25:13 --> 00:25:15

and you have this natural abhorrence to what

00:25:15 --> 00:25:16

is evil.

00:25:17 --> 00:25:19

There is a narration from the prophet but

00:25:19 --> 00:25:20

it's again, it's a weak narration but the

00:25:20 --> 00:25:22

meaning is correct. Scholars actually

00:25:23 --> 00:25:25

some scholars say it's an authentic hadith.

00:25:25 --> 00:25:27

But the meaning all of them agree on

00:25:27 --> 00:25:28

that. The prophet

00:25:29 --> 00:25:29

says,

00:25:37 --> 00:25:39

None of you would truly believe and this

00:25:39 --> 00:25:41

is the highest level of iman. It's not

00:25:41 --> 00:25:43

like believe or disbelieve, no. But none of

00:25:43 --> 00:25:45

you will reach the heights of iman

00:25:46 --> 00:25:46

until

00:25:47 --> 00:25:48

their tastes,

00:25:49 --> 00:25:49

their desire,

00:25:50 --> 00:25:52

their sense of desire, what they like and

00:25:52 --> 00:25:53

what they dislike

00:25:53 --> 00:25:54

is in line

00:25:56 --> 00:25:56

with what

00:25:57 --> 00:25:59

with what I was sent with with the

00:25:59 --> 00:26:00

revelation.

00:26:00 --> 00:26:01

That's cultivation.

00:26:02 --> 00:26:04

You work on that taste. You develop it.

00:26:04 --> 00:26:05

How? Read the Quran.

00:26:06 --> 00:26:08

Reflect on the Quran. Absorb the Quran. Act

00:26:08 --> 00:26:09

by the Quran.

00:26:10 --> 00:26:11

Do constantly

00:26:11 --> 00:26:14

remember Allah Subhanahu Wa Ta'ala. Ask Allah for

00:26:14 --> 00:26:14

guidance.

00:26:18 --> 00:26:20

So all of that, you know, do sadaqa,

00:26:21 --> 00:26:22

be sincere.

00:26:23 --> 00:26:25

Whatever disease of the heart that you find

00:26:25 --> 00:26:28

in yourself, for example doubting Allah, questioning Allah's

00:26:28 --> 00:26:29

plans,

00:26:29 --> 00:26:31

thinking bad of Allah,

00:26:33 --> 00:26:34

envy, jealousy,

00:26:35 --> 00:26:35

right?

00:26:37 --> 00:26:38

Arrogance and pride.

00:26:39 --> 00:26:41

Just, you know, being entitled

00:26:41 --> 00:26:42

to,

00:26:42 --> 00:26:44

you know, to the view that you are

00:26:44 --> 00:26:45

better than anyone else

00:26:46 --> 00:26:47

or that you deserve more.

00:26:50 --> 00:26:52

That's very dangerous. These are diseases of the

00:26:52 --> 00:26:53

heart,

00:26:53 --> 00:26:55

and they corrupt your taste,

00:26:56 --> 00:26:57

and then they corrupt your actions.

00:27:00 --> 00:27:00

Okay.

00:27:01 --> 00:27:02

So let's continue.

00:28:22 --> 00:28:25

Beside that tree, there is the garden of

00:28:25 --> 00:28:27

abode, which is a garden that contains all

00:28:27 --> 00:28:29

delights, a place that is the ultimate wish

00:28:29 --> 00:28:30

of all,

00:28:31 --> 00:28:33

the goal for which all strive on which

00:28:33 --> 00:28:34

all desires are focused.

00:28:35 --> 00:28:37

This indicates that paradise is in the highest

00:28:37 --> 00:28:38

location

00:28:38 --> 00:28:39

above the 7th heaven.

00:28:40 --> 00:28:43

When they're covered the lote tree that which

00:28:43 --> 00:28:45

covered it, that is in accordance with the

00:28:45 --> 00:28:48

divine decree, it was covered by something very

00:28:48 --> 00:28:50

great, the description of which no one knows

00:28:50 --> 00:28:51

by Allah Subhanahu Wa Ta'ala.

00:28:52 --> 00:28:55

His gaze did not wander or look beyond

00:28:55 --> 00:28:57

the limit. That is, his gaze did not

00:28:57 --> 00:29:00

wander right or left away from what he

00:29:00 --> 00:29:00

saw

00:29:01 --> 00:29:03

or look beyond the limit. That is, he

00:29:03 --> 00:29:05

did not look any further than that than

00:29:05 --> 00:29:08

he was supposed to. This is perfect perfect

00:29:09 --> 00:29:11

etiquette on the part of the Prophet Sallallahu

00:29:11 --> 00:29:13

Alaihi Wasallam as he stood where Allah wanted

00:29:13 --> 00:29:16

him to stand and he did not fall

00:29:16 --> 00:29:18

short or go beyond it or drift away

00:29:18 --> 00:29:21

from it. This is the most perfect etiquette

00:29:21 --> 00:29:23

in which the Prophet Sallallahu Alaihi Wasallam surpassed

00:29:23 --> 00:29:24

the first and the last.

00:29:25 --> 00:29:27

What is contrary to proper etiquette is one

00:29:27 --> 00:29:29

of the following scenarios.

00:29:29 --> 00:29:31

Either not carrying out what a person is

00:29:31 --> 00:29:34

instructed to do or carrying it out in

00:29:34 --> 00:29:36

a negligent manner or going to extremes and

00:29:36 --> 00:29:39

carrying it out or twisting it or not

00:29:39 --> 00:29:41

doing it exactly as told.

00:29:41 --> 00:29:44

None of these were applicable in the case

00:29:44 --> 00:29:45

of the prophet Sallallahu Alaihi Wasallam.

00:29:46 --> 00:29:49

Indeed, he saw some of the greatest signs

00:29:49 --> 00:29:52

of his Lord such as paradise and *,

00:29:52 --> 00:29:53

and other things that he saw on the

00:29:53 --> 00:29:55

night of the Isra' night journey.

00:29:57 --> 00:29:59

Okay. So that's a beautiful description of our

00:29:59 --> 00:30:01

prophet Muhammad sallallahu alaihi wa sallam.

00:30:02 --> 00:30:04

So he saw Jannah tul Miwa

00:30:05 --> 00:30:06

and Jannah

00:30:06 --> 00:30:08

let's bring the linguistic side here.

00:30:11 --> 00:30:11

Jannah

00:30:12 --> 00:30:14

comes from the root.

00:30:18 --> 00:30:21

Okay? Jim, 3 letters. Jim, non, non.

00:30:22 --> 00:30:25

And this root, the background of this root,

00:30:25 --> 00:30:27

the semantic field of this root

00:30:28 --> 00:30:28

is

00:30:29 --> 00:30:32

things that are hidden or things that are

00:30:32 --> 00:30:32

subtle

00:30:33 --> 00:30:33

but

00:30:34 --> 00:30:35

impactful.

00:30:37 --> 00:30:40

So it has to be hidden or subtle

00:30:40 --> 00:30:40

but

00:30:41 --> 00:30:43

impactful. It has true weight.

00:30:44 --> 00:30:47

So Jannah, why was it called Jannah? Because

00:30:47 --> 00:30:49

it's hidden from our eyes. We can't see

00:30:49 --> 00:30:51

it with our our eyes. But its value

00:30:51 --> 00:30:52

is tremendous.

00:30:53 --> 00:30:53

Right?

00:30:54 --> 00:30:55

Al jinn,

00:30:56 --> 00:30:57

jinn, the spirits,

00:30:58 --> 00:30:59

the other world of creation

00:31:00 --> 00:31:01

are called

00:31:02 --> 00:31:03

like jinn. Why? Because

00:31:04 --> 00:31:07

they are hidden from our sight, we don't

00:31:07 --> 00:31:08

see them.

00:31:09 --> 00:31:11

They're invisible to us, so they are called

00:31:11 --> 00:31:13

jinn. Yet their impact is powerful.

00:31:14 --> 00:31:16

They are a world of of sophistication

00:31:17 --> 00:31:20

and their world is rich even richer than

00:31:20 --> 00:31:21

the world of humans.

00:31:21 --> 00:31:22

They have

00:31:23 --> 00:31:25

all of the details of life that we

00:31:25 --> 00:31:26

have and even more.

00:31:27 --> 00:31:29

And they have worlds and they are greater

00:31:29 --> 00:31:30

in number

00:31:30 --> 00:31:32

and they've been given powers we were not

00:31:32 --> 00:31:33

given.

00:31:34 --> 00:31:36

And they have an impact even on our

00:31:36 --> 00:31:37

lives when shayateen,

00:31:37 --> 00:31:40

you know, always try to push humans away

00:31:40 --> 00:31:42

from the path of Allah subhanahu wa ta'ala.

00:31:44 --> 00:31:46

So that's the jinn, the hidden.

00:31:50 --> 00:31:51

A person who loses their mind,

00:31:53 --> 00:31:53

mad person,

00:31:54 --> 00:31:55

they call him what?

00:31:58 --> 00:31:59

For two reasons.

00:32:00 --> 00:32:02

Because some madness is caused

00:32:03 --> 00:32:03

by jinn,

00:32:05 --> 00:32:07

by the possession of jinn. They can turn

00:32:07 --> 00:32:07

people

00:32:08 --> 00:32:08

into

00:32:09 --> 00:32:10

mad individuals.

00:32:11 --> 00:32:12

Yes. They become mad.

00:32:14 --> 00:32:16

And jinn have the ability. This is something

00:32:16 --> 00:32:17

that is known,

00:32:17 --> 00:32:18

you know, by,

00:32:19 --> 00:32:21

those in the field of rupiah. It's like

00:32:22 --> 00:32:25

common knowledge for them. It's not like any

00:32:25 --> 00:32:27

kind of secret or discovery that they mess

00:32:27 --> 00:32:30

around with the human brain. They know how

00:32:30 --> 00:32:32

to play around with the human mind.

00:32:33 --> 00:32:34

They mess with it.

00:32:35 --> 00:32:37

So that's one reason. Another reason is that

00:32:37 --> 00:32:38

the sense,

00:32:39 --> 00:32:41

the reason of that person has been hidden,

00:32:41 --> 00:32:43

has been taken away. It's nowhere to be

00:32:43 --> 00:32:44

found.

00:32:45 --> 00:32:47

It was there or originates meant to be

00:32:47 --> 00:32:49

there, but it's no longer there.

00:32:50 --> 00:32:52

Okay. So all

00:32:52 --> 00:32:56

reason and good and and sense is hidden

00:32:56 --> 00:32:57

from this person, from the mind of this

00:32:57 --> 00:33:00

person. This is why they're called Majnoon.

00:33:02 --> 00:33:04

And we have a question here. Allah says

00:33:04 --> 00:33:07

about Musa alaihi sallam when Allah first

00:33:07 --> 00:33:08

invited

00:33:08 --> 00:33:09

him

00:33:09 --> 00:33:09

in,

00:33:10 --> 00:33:10

near

00:33:12 --> 00:33:12

the Ator,

00:33:13 --> 00:33:15

right? Where Allah Subhanahu Wa Ta'ala,

00:33:17 --> 00:33:19

where he saw a fire from a distance

00:33:19 --> 00:33:20

and he went to get some

00:33:21 --> 00:33:21

torch

00:33:22 --> 00:33:22

or some,

00:33:24 --> 00:33:26

some light or whatever, some fire

00:33:26 --> 00:33:27

in order

00:33:28 --> 00:33:30

to, for for warmth and for light. And

00:33:30 --> 00:33:32

so he said to his family, stay there

00:33:32 --> 00:33:34

and I wanna check what that is. So

00:33:34 --> 00:33:36

he goes and there is then the bush

00:33:36 --> 00:33:38

or the tree and then there is fire.

00:33:38 --> 00:33:39

Right?

00:33:40 --> 00:33:42

So Allah subhanahu wa ta'ala speaks to him

00:33:42 --> 00:33:44

and Allah speaks to Musa alaihi salam and

00:33:44 --> 00:33:47

Allah says, commands him to throw the stuff

00:33:47 --> 00:33:49

that's in his hand. So he throws it

00:33:49 --> 00:33:51

or he lets go of it.

00:33:52 --> 00:33:53

And Allah says,

00:34:02 --> 00:34:03

When Musa saw his stick

00:34:04 --> 00:34:06

moving like a jan,

00:34:10 --> 00:34:12

he turned back on his heels and started

00:34:12 --> 00:34:13

running

00:34:13 --> 00:34:14

out of fear.

00:34:18 --> 00:34:20

So what is jan here?

00:34:22 --> 00:34:24

What is jaan? So what do we know

00:34:24 --> 00:34:26

about the staff of Musa? It turned into

00:34:26 --> 00:34:29

what? A snake. A snake.

00:34:31 --> 00:34:32

Or a

00:34:33 --> 00:34:35

Serpent. Serpent. Yes.

00:34:36 --> 00:34:38

But Allah says jaan here. Why does Allah

00:34:38 --> 00:34:39

say jaan?

00:34:47 --> 00:34:49

Why is it called jaan?

00:34:51 --> 00:34:52

Something

00:34:53 --> 00:34:54

supernatural.

00:34:56 --> 00:34:57

Not exactly.

00:34:58 --> 00:34:59

It slithered away or sort of like hit

00:34:59 --> 00:35:03

itself. The what? It slithered away, hit itself.

00:35:03 --> 00:35:04

Okay.

00:35:05 --> 00:35:05

Close enough.

00:35:06 --> 00:35:06

So snakes

00:35:07 --> 00:35:08

that are

00:35:09 --> 00:35:09

very quick

00:35:10 --> 00:35:12

and very quick in their move,

00:35:13 --> 00:35:14

they move very rapidly,

00:35:15 --> 00:35:15

okay,

00:35:18 --> 00:35:19

are called jaan in the Arabic

00:35:20 --> 00:35:22

language. They are called jaan.

00:35:23 --> 00:35:26

They are called jaan. Okay? So it's not

00:35:26 --> 00:35:28

like there's jinn here. No. It's it's a

00:35:28 --> 00:35:30

name of a a type of

00:35:31 --> 00:35:32

snakes.

00:35:32 --> 00:35:34

Some of the,

00:35:35 --> 00:35:37

old Arabic dictionaries, they actually say, jan is

00:35:37 --> 00:35:40

a huge the huge snake like anaconda.

00:35:41 --> 00:35:42

That's a jan.

00:35:44 --> 00:35:45

That's a jan.

00:35:45 --> 00:35:46

Alright?

00:35:47 --> 00:35:47

Why?

00:35:48 --> 00:35:50

Again, for the small snake, they they say

00:35:50 --> 00:35:50

they they,

00:35:52 --> 00:35:54

they are very subtle. They are not easy

00:35:54 --> 00:35:55

to detect.

00:35:57 --> 00:35:58

Okay? So that's why they are like this.

00:35:58 --> 00:36:01

The big one, I don't know why. So

00:36:01 --> 00:36:03

again, so outside with the smaller ones makes

00:36:03 --> 00:36:04

more sense.

00:36:04 --> 00:36:05

Linguistically.

00:36:06 --> 00:36:08

Okay. So Al Jannah, why? Because it's hidden.

00:36:08 --> 00:36:11

So the prophet sallallahu alaihi wasallam saw Jannah.

00:36:11 --> 00:36:12

And in the hadith of Al Isla'u Al

00:36:12 --> 00:36:14

Mi'raj which is a long hadith, there's a

00:36:14 --> 00:36:15

description of Jannah.

00:36:16 --> 00:36:18

There's a description of Jannah, the people of

00:36:18 --> 00:36:18

Jannah

00:36:19 --> 00:36:21

and the description of the hellfire and the

00:36:21 --> 00:36:22

prophet saw them.

00:36:23 --> 00:36:26

And he actually traveled into them, through them.

00:36:26 --> 00:36:29

Okay? So that's part of what he saw

00:36:29 --> 00:36:30

on the night of Al Mi'raj.

00:36:32 --> 00:36:33

The yaksha siddhuratamayarusha

00:36:34 --> 00:36:36

and again this is the beauty that revealed

00:36:36 --> 00:36:38

itself to the prophet sallallahu alaihi wa sallam

00:36:38 --> 00:36:39

of that tree, the lot tree that it

00:36:39 --> 00:36:42

turned into very colorful tree.

00:36:42 --> 00:36:44

And the prophet sallallahu alaihi wa sallam says,

00:36:44 --> 00:36:46

I can't I don't have the language to

00:36:46 --> 00:36:48

describe its beauty.

00:36:51 --> 00:36:52

This is the

00:36:53 --> 00:36:54

the description of the prophet sallallahu alaihi wa

00:36:54 --> 00:36:56

sallam that is very beautiful.

00:36:56 --> 00:36:57

Very beautiful.

00:36:57 --> 00:37:00

Maghrib today Adan is at 9?

00:37:01 --> 00:37:02

Cool.

00:37:04 --> 00:37:04

Isha.

00:37:09 --> 00:37:10

Beautiful description and,

00:37:11 --> 00:37:14

I know we probably just taken quite a

00:37:14 --> 00:37:15

lot of time in the beginning, but for

00:37:15 --> 00:37:16

some reason

00:37:16 --> 00:37:18

I find there is so much here to

00:37:18 --> 00:37:21

unpack so I'd love so bear with me.

00:37:24 --> 00:37:26

The eyesight of the prophet sallallahu alaihi wasallam.

00:37:26 --> 00:37:27

Two meanings.

00:37:28 --> 00:37:28

Mazara

00:37:31 --> 00:37:33

in the Arabic language means to

00:37:34 --> 00:37:38

to divert or to swerve away from something.

00:37:39 --> 00:37:40

Okay?

00:37:45 --> 00:37:46

So the prophet

00:37:47 --> 00:37:49

he neither missed

00:37:51 --> 00:37:53

the what Allah made him see

00:37:54 --> 00:37:57

nor did he look more than he should

00:37:57 --> 00:37:57

have.

00:37:59 --> 00:38:00

That's the balance.

00:38:01 --> 00:38:02

That's the balance and this is why,

00:38:03 --> 00:38:05

Imam al Sadiq he he elaborates on this.

00:38:05 --> 00:38:08

He says the prophet sallallahu alaihi wa sallam

00:38:08 --> 00:38:09

and this is in the Arabic language called

00:38:09 --> 00:38:12

al adab. In the Islamic tradition, this is

00:38:12 --> 00:38:12

called

00:38:15 --> 00:38:16

an is used for literature

00:38:17 --> 00:38:19

and it used it's used for

00:38:20 --> 00:38:20

etiquette.

00:38:22 --> 00:38:25

But again, it describes something that the Arabs

00:38:25 --> 00:38:26

also call

00:38:28 --> 00:38:30

And I don't know any word in English

00:38:30 --> 00:38:32

that sort of captures this meaning properly.

00:38:33 --> 00:38:35

But maybe you can say a very

00:38:36 --> 00:38:39

keen sense of decency and good judgment.

00:38:40 --> 00:38:43

A very keen sense of decency, personal decency,

00:38:44 --> 00:38:46

and sound judgment in every situation.

00:38:48 --> 00:38:48

Okay. Wisdom.

00:38:49 --> 00:38:51

But again, it's practical wisdom.

00:38:52 --> 00:38:53

You can look at it this way.

00:38:54 --> 00:38:56

That's something the prophet had and he appreciated.

00:38:57 --> 00:38:58

And it is something

00:38:59 --> 00:39:01

that cannot be learned.

00:39:02 --> 00:39:03

It cannot be learned.

00:39:03 --> 00:39:05

And you will find it among the scholars.

00:39:06 --> 00:39:07

You many times

00:39:07 --> 00:39:08

you'll hear about

00:39:08 --> 00:39:10

students of Imam Malik for example.

00:39:11 --> 00:39:14

Many of his students mentioned that we stayed

00:39:14 --> 00:39:16

with Imam Malik for such and such years

00:39:16 --> 00:39:18

until we learnt all of his collection of

00:39:18 --> 00:39:19

hadith.

00:39:20 --> 00:39:22

Then we stayed with him for a similar

00:39:22 --> 00:39:24

time or similar period

00:39:25 --> 00:39:26

to learn from his adab.

00:39:28 --> 00:39:30

You can't learn it directly,

00:39:31 --> 00:39:33

but it's just you catch it. It rubs

00:39:33 --> 00:39:34

off on you.

00:39:36 --> 00:39:38

Okay? You can't find it in books. You

00:39:38 --> 00:39:40

can't get it. But it's

00:39:40 --> 00:39:41

not there's no instructions

00:39:42 --> 00:39:42

for it.

00:39:43 --> 00:39:46

It it's something deeper than external actions.

00:39:47 --> 00:39:48

Okay? It's more like a gift.

00:39:49 --> 00:39:51

But somehow there is a way to

00:39:52 --> 00:39:55

maximize your chances of earning it by exposing

00:39:55 --> 00:39:57

yourself to something good. I know it's a

00:39:57 --> 00:39:58

very subtle meaning

00:39:58 --> 00:40:00

but that's important in Islam.

00:40:01 --> 00:40:02

It is important in Islam.

00:40:03 --> 00:40:04

So for example,

00:40:04 --> 00:40:06

we have the famous narration

00:40:06 --> 00:40:08

after the conquest of Mecca. You know the

00:40:08 --> 00:40:11

Arabs flocked into Mecca to become Muslims, Arab

00:40:11 --> 00:40:14

tribes. Then there is a tribe Banu 'Abdukhais.

00:40:17 --> 00:40:18

They came

00:40:19 --> 00:40:19

to Madinah,

00:40:20 --> 00:40:22

they arrived and obviously they didn't

00:40:22 --> 00:40:25

like traveling there was in the desert.

00:40:25 --> 00:40:28

The shortage of water, the little water they

00:40:28 --> 00:40:30

could carry they would just drink it and

00:40:30 --> 00:40:32

cook with it. But they didn't have enough

00:40:32 --> 00:40:34

water to shower and clean themselves.

00:40:35 --> 00:40:35

So

00:40:36 --> 00:40:37

when people arrived

00:40:37 --> 00:40:38

from a journey

00:40:39 --> 00:40:41

they would smell really bad.

00:40:41 --> 00:40:43

It would be sweaty, dirty,

00:40:46 --> 00:40:48

again, messy, like in a very messy state.

00:40:49 --> 00:40:50

So

00:40:50 --> 00:40:52

this tribe, as soon as they arrived in

00:40:52 --> 00:40:54

Medina, they couldn't wait. They went to see

00:40:54 --> 00:40:56

the prophet and meet him. And they rushed

00:40:56 --> 00:40:59

to the Masjid except for one of them

00:40:59 --> 00:41:01

who was one of their notables.

00:41:02 --> 00:41:03

He took to the side,

00:41:04 --> 00:41:05

he took a shower, cleaned himself,

00:41:06 --> 00:41:08

applied perfume

00:41:09 --> 00:41:11

and then he goes to the prophet salallahu

00:41:11 --> 00:41:12

alaihi wa sallam. So he was late in

00:41:12 --> 00:41:14

meeting the prophet salallahu alaihi wa sallam. But

00:41:14 --> 00:41:15

the prophet salallahu alaihi wa sallam recognized what

00:41:15 --> 00:41:17

the man had done. So he says

00:41:19 --> 00:41:19

to

00:41:21 --> 00:41:22

him You have 2 personal traits

00:41:23 --> 00:41:25

that Allah and His Messenger love.

00:41:29 --> 00:41:31

Two traits that Allah and his messenger love.

00:41:33 --> 00:41:35

Has two meanings, but they are strongly connected.

00:41:37 --> 00:41:40

Means forbearance, kindness, gentleness.

00:41:41 --> 00:41:43

You know how to how to treat everything

00:41:43 --> 00:41:44

appropriately

00:41:45 --> 00:41:46

and good judgment

00:41:47 --> 00:41:48

at the same time.

00:41:51 --> 00:41:54

Is patient a patient demeanor. You don't rush

00:41:54 --> 00:41:55

into things.

00:41:56 --> 00:41:57

You don't you don't just

00:41:58 --> 00:41:59

jump on something.

00:42:00 --> 00:42:00

You

00:42:00 --> 00:42:02

you take your time with it.

00:42:02 --> 00:42:05

You take appropriate time with it. You're not

00:42:06 --> 00:42:07

a hasty person.

00:42:09 --> 00:42:12

So the man asked, are these things natural

00:42:12 --> 00:42:14

to me or is it something that, like,

00:42:14 --> 00:42:17

I'm born with, inborn qualities, or are these

00:42:17 --> 00:42:19

things that I learned? The prophet said,

00:42:20 --> 00:42:21

Allah

00:42:21 --> 00:42:22

built the menu.

00:42:27 --> 00:42:29

Okay. So this kind of good demeanor sometimes

00:42:30 --> 00:42:30

and

00:42:31 --> 00:42:33

by the way today they would call this

00:42:33 --> 00:42:33

racism,

00:42:34 --> 00:42:34

but

00:42:35 --> 00:42:36

this is in the blood.

00:42:38 --> 00:42:40

A lot of it is in the blood.

00:42:41 --> 00:42:44

Yes. And as we said, it can be

00:42:44 --> 00:42:46

somehow earned, but not in the traditional way

00:42:46 --> 00:42:47

of learning.

00:42:48 --> 00:42:50

It can be and it can be sharpened

00:42:50 --> 00:42:51

a little bit.

00:42:51 --> 00:42:52

Okay? This is called

00:42:53 --> 00:42:53

and,

00:42:54 --> 00:42:55

the scholars

00:42:55 --> 00:42:58

speak about it often and they call it

00:42:58 --> 00:42:59

For example,

00:42:59 --> 00:43:00

he says

00:43:11 --> 00:43:14

Along with worshiping Allah, there is something else

00:43:14 --> 00:43:16

that is good demeanor,

00:43:16 --> 00:43:17

good

00:43:19 --> 00:43:20

and natural sense decent

00:43:21 --> 00:43:24

demeanor in dealing with Allah Subhanahu Wa Ta'ala.

00:43:24 --> 00:43:26

So he says the worship he says

00:43:37 --> 00:43:39

Some people in their worship with Allah

00:43:40 --> 00:43:41

are like the thick blooded

00:43:42 --> 00:43:43

annoying people.

00:43:45 --> 00:43:46

They worship Allah

00:43:46 --> 00:43:48

but they don't have good judgment. You know

00:43:48 --> 00:43:50

there are people that, okay, they seem to

00:43:50 --> 00:43:51

be good

00:43:51 --> 00:43:54

people, right? But they say the words at

00:43:54 --> 00:43:55

the wrong time.

00:43:56 --> 00:43:57

I think in the past in English they

00:43:57 --> 00:43:59

used to call them wet blankets.

00:44:00 --> 00:44:02

Okay? I don't know why. But generally you

00:44:02 --> 00:44:05

have a nice gathering, beautiful conversation,

00:44:05 --> 00:44:07

and someone says something out of nowhere

00:44:08 --> 00:44:10

and it kills the spirit of the whole

00:44:10 --> 00:44:11

gathering.

00:44:11 --> 00:44:11

Okay?

00:44:12 --> 00:44:14

That's a thakil, thick blooded.

00:44:15 --> 00:44:18

Someone who's heavy, like really like heavy on

00:44:18 --> 00:44:21

on your nerves. They get under your skin.

00:44:21 --> 00:44:23

They're not doing anything wrong, but just

00:44:24 --> 00:44:26

their choice of words, their timing,

00:44:27 --> 00:44:28

right? Everything

00:44:28 --> 00:44:30

they're not in tune

00:44:30 --> 00:44:31

with the situation.

00:44:32 --> 00:44:33

So that's adhamalah.

00:44:34 --> 00:44:36

That's very subtle sense.

00:44:38 --> 00:44:41

So he says these people you again he

00:44:41 --> 00:44:43

just goes Ibn al Khayim elaborates. He says

00:44:43 --> 00:44:46

it's like some these people fly when they

00:44:46 --> 00:44:48

should land and they land when they should

00:44:48 --> 00:44:48

fly.

00:44:49 --> 00:44:51

They're not necessarily doing anything wrong but they're

00:44:51 --> 00:44:52

just

00:44:52 --> 00:44:54

like with everything they do there's

00:44:55 --> 00:44:55

something off.

00:44:56 --> 00:44:57

There's something off.

00:44:58 --> 00:44:59

Okay? So

00:45:00 --> 00:45:01

sometimes it becomes

00:45:01 --> 00:45:03

grave in the sense

00:45:04 --> 00:45:06

that you would find someone holding on to

00:45:06 --> 00:45:08

a principle but they apply it

00:45:09 --> 00:45:10

in the,

00:45:10 --> 00:45:11

in the wrong time.

00:45:12 --> 00:45:13

In the wrong time.

00:45:16 --> 00:45:18

Something similar in English would be,

00:45:19 --> 00:45:21

it's it's less subtle, but, you know, they

00:45:21 --> 00:45:24

would say, you know, fixing the chairs on

00:45:24 --> 00:45:25

the deck of the Titanic.

00:45:26 --> 00:45:28

Right? So fixing the chairs

00:45:29 --> 00:45:29

is good.

00:45:30 --> 00:45:30

Right?

00:45:31 --> 00:45:34

Doing something tactically good, but it doesn't make

00:45:34 --> 00:45:35

sense strategically.

00:45:35 --> 00:45:37

So that would be something similar but less

00:45:37 --> 00:45:40

subtle. Usually, it's good judgment. The person doesn't

00:45:40 --> 00:45:42

think about it. It's very natural.

00:45:44 --> 00:45:46

You could see that with people who are,

00:45:47 --> 00:45:47

with

00:45:48 --> 00:45:49

natural empaths.

00:45:50 --> 00:45:51

They have this natural empathy.

00:45:52 --> 00:45:56

You're you're a little worried, troubled, anxious. You're

00:45:56 --> 00:45:57

in their presence,

00:45:57 --> 00:46:00

and your worry dissipates and goes away in

00:46:00 --> 00:46:00

their presence.

00:46:01 --> 00:46:03

They don't calculate their words.

00:46:03 --> 00:46:06

They just the way they are matches the

00:46:06 --> 00:46:07

situation.

00:46:08 --> 00:46:10

Okay? It's like more like subtle intelligence.

00:46:11 --> 00:46:13

That's very important. The prophet had this.

00:46:16 --> 00:46:16

He says why,

00:46:17 --> 00:46:19

Muhammad Ali says because you can go wrong

00:46:19 --> 00:46:20

in 3 ways.

00:46:21 --> 00:46:24

Either rejecting what's good, turning away from it,

00:46:24 --> 00:46:25

that would be the worst.

00:46:27 --> 00:46:27

Like kufr,

00:46:29 --> 00:46:31

which is turning away from faith, from iman.

00:46:31 --> 00:46:31

But then

00:46:32 --> 00:46:34

if you choose iman, choose the right thing,

00:46:34 --> 00:46:36

you have two ways of going wrong. You

00:46:36 --> 00:46:38

either go overboard, you overdo it,

00:46:39 --> 00:46:40

or you fall short of the mark.

00:46:42 --> 00:46:43

Which is Alhulu

00:46:44 --> 00:46:45

and the Tafreid.

00:46:46 --> 00:46:46

Extremism

00:46:48 --> 00:46:48

and,

00:46:52 --> 00:46:54

I don't know, slacking or falling short

00:46:55 --> 00:46:55

of

00:46:56 --> 00:46:58

of what is accepted or what should be

00:46:58 --> 00:46:59

done.

00:47:00 --> 00:47:02

Okay? And Shaitan would be happy with you

00:47:02 --> 00:47:04

both ways. If shaitan cannot turn you away

00:47:04 --> 00:47:07

from iman, he would love to make you

00:47:07 --> 00:47:09

slack in terms of doing good so you

00:47:09 --> 00:47:09

do less good.

00:47:10 --> 00:47:11

But if he finds enthusiasm

00:47:12 --> 00:47:13

and he finds you're

00:47:14 --> 00:47:16

he can't stop you to do good, he's

00:47:16 --> 00:47:19

gonna do what? He's gonna add momentum to

00:47:19 --> 00:47:20

that, so you overdo it. So you fall

00:47:20 --> 00:47:21

into

00:47:21 --> 00:47:24

extremism, into bidah, into innovation.

00:47:25 --> 00:47:28

And this is pleasing to shaitaan. Why? Because

00:47:28 --> 00:47:30

it's not what Allah wants from you,

00:47:30 --> 00:47:32

or it's not exactly what Allah wants from

00:47:32 --> 00:47:35

you. And this is the reason

00:47:35 --> 00:47:37

going overboard, that's the reason for all of

00:47:37 --> 00:47:38

the sects in Islam.

00:47:38 --> 00:47:40

The reason for their

00:47:40 --> 00:47:42

exaggeration and for their extremism.

00:47:43 --> 00:47:44

For their

00:47:45 --> 00:47:45

extremism.

00:47:46 --> 00:47:47

Okay? So I just wanted to elaborate on

00:47:47 --> 00:47:50

this because it actually ties in with

00:47:51 --> 00:47:53

something we said.

00:47:54 --> 00:47:56

Something we just said but I forgot it.

00:47:56 --> 00:47:58

I forgot. I forgot that. Here inshallah.

00:47:59 --> 00:48:00

I think we have time to continue

00:48:02 --> 00:48:03

we have 10 minutes

00:48:07 --> 00:48:08

So Allah,

00:48:08 --> 00:48:09

in the next

00:48:09 --> 00:48:11

I'll leave it for next week In inshallah.

00:48:11 --> 00:48:13

But Allah here in the next,

00:48:13 --> 00:48:14

few verses,

00:48:15 --> 00:48:16

Allah shows

00:48:17 --> 00:48:17

us

00:48:19 --> 00:48:21

what is happening in the back end of

00:48:21 --> 00:48:22

the disbelievers

00:48:23 --> 00:48:24

of their minds and their hearts.

00:48:25 --> 00:48:26

Because there's always

00:48:26 --> 00:48:28

something on display

00:48:28 --> 00:48:30

and then the reality is hidden in the

00:48:30 --> 00:48:32

background. Allah takes us to the background. You

00:48:32 --> 00:48:34

wanna call it the psychology

00:48:35 --> 00:48:35

of

00:48:35 --> 00:48:38

the kuffar, the disbelievers. Allah takes us into

00:48:38 --> 00:48:41

this. And Allah tells us Allah takes us

00:48:41 --> 00:48:42

to the root of their trouble.

00:48:43 --> 00:48:45

To the root of their trouble without details.

00:48:45 --> 00:48:47

Right to the core,

00:48:47 --> 00:48:49

to the main cause of their of their

00:48:49 --> 00:48:50

all of their deviance

00:48:51 --> 00:48:53

and their rejection of the truth. We can

00:48:53 --> 00:48:54

take some questions. I know we haven't taken

00:48:54 --> 00:48:56

questions for a while so

00:48:56 --> 00:48:59

we can take some questions. B'in Lillahi Ta'ala.

00:48:59 --> 00:49:00

So inshallah, next

00:49:01 --> 00:49:02

Friday we will,

00:49:03 --> 00:49:05

start with verse number 19.

00:49:20 --> 00:49:23

So you can say, like, kind of a

00:49:23 --> 00:49:26

bidah? Yeah. Pretty much falls into bidah eventually.

00:49:27 --> 00:49:30

Right? It falls into bidah. So

00:49:33 --> 00:49:35

so for example, the Khawarij.

00:49:37 --> 00:49:37

The right,

00:49:39 --> 00:49:40

they wanted

00:49:40 --> 00:49:41

in a sense,

00:49:42 --> 00:49:43

they wanted to glorify

00:49:43 --> 00:49:44

the prohibitions

00:49:45 --> 00:49:47

because these are the limits of Allah. So

00:49:47 --> 00:49:48

they want they wanted to emphasize them.

00:49:49 --> 00:49:50

And

00:49:50 --> 00:49:52

sinning against Allah is a weakness in the

00:49:52 --> 00:49:54

heart and a weakness of iman.

00:49:55 --> 00:49:56

So they emphasized

00:49:57 --> 00:49:57

the

00:49:58 --> 00:50:00

weight of sin on the heart,

00:50:01 --> 00:50:03

especially the major sins and they said,

00:50:03 --> 00:50:05

well if someone really becomes so

00:50:06 --> 00:50:07

bold and audacious

00:50:08 --> 00:50:10

that they transgress these limits of Allah when

00:50:10 --> 00:50:12

Allah has warned against them, it's a grave

00:50:12 --> 00:50:14

sin, then this person has no regard for

00:50:14 --> 00:50:17

Allah. At this time they become disbelievers, kuffar.

00:50:17 --> 00:50:19

So they are kafir. So they drink alcohol.

00:50:19 --> 00:50:20

Kafir.

00:50:21 --> 00:50:22

Yes.

00:50:23 --> 00:50:23

So

00:50:24 --> 00:50:26

what is their hulu? Yes. Protection. Protecting the

00:50:26 --> 00:50:29

limits of Allah. Preserving them. But they went

00:50:29 --> 00:50:29

overboard.

00:50:30 --> 00:50:33

So they limited the mercy of Allah.

00:50:33 --> 00:50:35

Every time you go overboard with something you're

00:50:35 --> 00:50:37

taking from something else so it's injustice

00:50:38 --> 00:50:41

automatically because everything like everything is meticulously

00:50:42 --> 00:50:43

placed and measured.

00:50:45 --> 00:50:47

Allah has measured everything perfectly. If you mess

00:50:47 --> 00:50:49

with something, it's at the expense of something

00:50:49 --> 00:50:51

else. It's just like a web of connections.

00:50:51 --> 00:50:52

You pull 1,

00:50:52 --> 00:50:54

you're not just pulling one element or one

00:50:54 --> 00:50:57

knot. You pull the whole system together, especially

00:50:57 --> 00:50:58

the neighboring areas.

00:50:59 --> 00:51:01

Correct? That's how it works with walloo.

00:51:02 --> 00:51:02

Yeah.

00:51:04 --> 00:51:07

Some Muslims wanted to emphasize the logic

00:51:07 --> 00:51:08

behind

00:51:08 --> 00:51:10

the Islamic belief in the unseen,

00:51:11 --> 00:51:13

right, and they wanted to appeal to

00:51:13 --> 00:51:14

reason.

00:51:14 --> 00:51:15

So they ended up

00:51:18 --> 00:51:19

over rationalizing

00:51:20 --> 00:51:23

Islamic 'aqida based on the

00:51:23 --> 00:51:24

rules of logic

00:51:26 --> 00:51:27

developed by the Greeks.

00:51:28 --> 00:51:29

So that's where a lot of issues of

00:51:29 --> 00:51:30

Akeda

00:51:31 --> 00:51:34

started, which is again, a form of a

00:51:34 --> 00:51:36

form of extremism, going overboard.

00:51:36 --> 00:51:37

Yeah.

00:51:38 --> 00:51:39

Question, sisters?

00:51:42 --> 00:51:43

Brothers? Yeah.

00:51:44 --> 00:51:45

There's a lot of people.

00:51:47 --> 00:51:48

You mentioned Jin,

00:51:49 --> 00:51:50

messing with our minds

00:51:51 --> 00:51:52

or, you know, a possession or or

00:52:11 --> 00:52:12

That's a minefield.

00:52:13 --> 00:52:15

So how do how can we tell if

00:52:15 --> 00:52:17

it's a gin issue? Like a mental

00:52:17 --> 00:52:18

or,

00:52:20 --> 00:52:21

some condition if it's mental,

00:52:22 --> 00:52:23

mental health or if it's

00:52:24 --> 00:52:25

a jinn issue.

00:52:27 --> 00:52:30

You can't solve it at that level. Muslims

00:52:30 --> 00:52:31

will try to solve it. They would say,

00:52:31 --> 00:52:32

oh, go to a psychiatrist

00:52:33 --> 00:52:34

or a psychologist,

00:52:36 --> 00:52:38

get diagnosed. If there is nothing, then it's

00:52:38 --> 00:52:38

jinn.

00:52:39 --> 00:52:41

That comes from a sense of inferiority.

00:52:42 --> 00:52:43

I have to realize

00:52:44 --> 00:52:46

psychology, psychiatry,

00:52:47 --> 00:52:50

are branches of modern science.

00:52:50 --> 00:52:51

And the underpinnings

00:52:52 --> 00:52:55

or the underlying framework of modern science

00:52:55 --> 00:52:56

is matter,

00:52:58 --> 00:53:00

which rejects the world of the unseen.

00:53:02 --> 00:53:03

So trying to reconcile

00:53:04 --> 00:53:05

2 systems that are incompatible,

00:53:06 --> 00:53:07

they're not only incompatible.

00:53:08 --> 00:53:10

There are some areas of compatibility, but fund

00:53:10 --> 00:53:11

them the fundamental principles

00:53:12 --> 00:53:13

are even

00:53:13 --> 00:53:14

in conflict.

00:53:15 --> 00:53:15

In conflict.

00:53:17 --> 00:53:19

Trying to reconcile them

00:53:20 --> 00:53:21

will be more like

00:53:24 --> 00:53:26

of a coming to a coming to a

00:53:26 --> 00:53:29

situation where there is an oppressed, an oppressor,

00:53:29 --> 00:53:30

and an oppressed,

00:53:30 --> 00:53:32

just making them shake hands,

00:53:32 --> 00:53:34

hug each other, we're good.

00:53:36 --> 00:53:37

That's exactly what people do.

00:53:38 --> 00:53:40

And obviously, because no one is checking, no

00:53:40 --> 00:53:40

one is

00:53:42 --> 00:53:45

is is I would say maybe somebody somebody

00:53:45 --> 00:53:46

is delving into this and I believe there

00:53:46 --> 00:53:48

are, but they are not vocal. They're not

00:53:48 --> 00:53:49

going in in public.

00:53:53 --> 00:53:53

But

00:53:57 --> 00:53:58

psychology,

00:53:58 --> 00:54:00

psychiatry, modern sciences,

00:54:01 --> 00:54:04

if you were to be true to them,

00:54:05 --> 00:54:08

true to their underlying principles, and you wanna

00:54:08 --> 00:54:09

abide by them

00:54:14 --> 00:54:14

fullheartedly,

00:54:15 --> 00:54:17

you'll have to reject the issue of jin.

00:54:18 --> 00:54:19

You'll have to.

00:54:22 --> 00:54:24

There are different levels of where Muslims try

00:54:24 --> 00:54:25

to reconcile.

00:54:27 --> 00:54:29

Some sort of say, you know, what I

00:54:29 --> 00:54:31

said people just try to bring that together

00:54:31 --> 00:54:33

and whatever. They draw the line, whatever they

00:54:33 --> 00:54:34

feel like.

00:54:35 --> 00:54:36

Some try to

00:54:38 --> 00:54:41

look at areas where psychology psychiatry has no

00:54:41 --> 00:54:42

real explanation.

00:54:43 --> 00:54:45

And there are areas that they don't they

00:54:45 --> 00:54:47

can they can tell you, okay,

00:54:47 --> 00:54:48

we noticed this

00:54:49 --> 00:54:51

this part of the brain is shrinking in

00:54:51 --> 00:54:53

this condition. But we don't know why it

00:54:53 --> 00:54:54

happens.

00:54:54 --> 00:54:55

And we don't know how to treat it

00:54:55 --> 00:54:57

except with, medication.

00:54:57 --> 00:54:59

Right? But we don't know exactly. And they're

00:54:59 --> 00:55:01

not treating it by the way because even

00:55:01 --> 00:55:02

the word treatment

00:55:03 --> 00:55:04

is not what

00:55:04 --> 00:55:07

we understand it. Treatment especially in the in

00:55:07 --> 00:55:09

that in that world

00:55:09 --> 00:55:11

many times is controlling the symptoms.

00:55:12 --> 00:55:14

So many people take medication

00:55:14 --> 00:55:15

and they're not normal

00:55:16 --> 00:55:19

but they're not having these crazy fits, they're

00:55:19 --> 00:55:20

not losing their mind, they're not acting weird,

00:55:20 --> 00:55:22

they're not getting out of control, they're not

00:55:22 --> 00:55:23

being dangerous

00:55:24 --> 00:55:25

but they are being sedated most of the

00:55:25 --> 00:55:26

time.

00:55:27 --> 00:55:28

So they say we've been treat they've been

00:55:28 --> 00:55:29

treated.

00:55:30 --> 00:55:31

And so we have to

00:55:31 --> 00:55:33

then we have I think we have to

00:55:33 --> 00:55:35

redefine the terms. What do you mean by

00:55:35 --> 00:55:35

treated?

00:55:36 --> 00:55:38

There's a lot of like the term treated

00:55:38 --> 00:55:41

is applied loosely in that area.

00:55:43 --> 00:55:43

So

00:55:45 --> 00:55:46

yeah.

00:55:46 --> 00:55:48

So they say some Muslims say, you know,

00:55:48 --> 00:55:49

if it's

00:55:57 --> 00:55:59

So they say, if there is no clear

00:55:59 --> 00:55:59

explanation

00:56:00 --> 00:56:02

and they don't know exactly what's the mechanism,

00:56:02 --> 00:56:03

etcetera,

00:56:04 --> 00:56:06

we could check, you know, the world of

00:56:06 --> 00:56:07

jinn and what we have in the world

00:56:07 --> 00:56:09

of jinn and so on and so forth.

00:56:10 --> 00:56:11

But the reality is

00:56:11 --> 00:56:14

whereas you find some rakis and by the

00:56:14 --> 00:56:16

way, on both sides there are there is

00:56:16 --> 00:56:17

a lot of malpractice.

00:56:18 --> 00:56:19

There's a lot of people who are not

00:56:19 --> 00:56:21

educated properly. There are people who abuse the

00:56:21 --> 00:56:24

system. There are people who are not good

00:56:25 --> 00:56:28

psychologists, psychiatrists and not good rakists. They have

00:56:28 --> 00:56:29

you have a lot of poor quality on

00:56:29 --> 00:56:31

both sides. And

00:56:31 --> 00:56:34

when those wanna criticize those they highlight

00:56:34 --> 00:56:37

the poor practice here. And when those wanna

00:56:37 --> 00:56:40

highlight those wanna criticize those they highlight, you

00:56:40 --> 00:56:42

know, the malpractice here and so on and

00:56:42 --> 00:56:45

so forth. But a lot of the

00:56:45 --> 00:56:48

excellent rockers, very good rockers have actually and

00:56:48 --> 00:56:50

there are a lot of documented cases.

00:56:51 --> 00:56:52

They have

00:56:52 --> 00:56:53

treated

00:56:56 --> 00:56:58

a lot most of the major,

00:56:59 --> 00:57:02

psychological illnesses and psychosis with the Nokia.

00:57:03 --> 00:57:04

They've treated it fully.

00:57:05 --> 00:57:06

Full recovery.

00:57:08 --> 00:57:09

Full recovery.

00:57:11 --> 00:57:12

So

00:57:14 --> 00:57:16

that's a very thorny area because there's there's

00:57:16 --> 00:57:18

a lot of how can I say? You

00:57:18 --> 00:57:20

need to be politically active because

00:57:21 --> 00:57:23

it cause it could cause some some some

00:57:23 --> 00:57:23

trouble.

00:57:24 --> 00:57:26

I, generally speaking, speak about this but not

00:57:26 --> 00:57:27

in a on a public platform.

00:57:28 --> 00:57:29

Privately,

00:57:30 --> 00:57:32

I I've personally delved into both worlds and

00:57:32 --> 00:57:33

I've seen both worlds and I've seen

00:57:34 --> 00:57:35

them. And,

00:57:36 --> 00:57:39

there are there are there are very powerful

00:57:39 --> 00:57:40

insights there.

00:57:40 --> 00:57:40

And,

00:57:41 --> 00:57:44

we seem to be how can I say?

00:57:44 --> 00:57:46

Somehow we are told from a young age

00:57:47 --> 00:57:48

to trust

00:57:52 --> 00:57:55

the to trust to trust the outcomes of

00:57:55 --> 00:57:58

scientific research as if it's unquestionable

00:58:00 --> 00:58:02

because it's stated as facts.

00:58:03 --> 00:58:03

And

00:58:04 --> 00:58:04

the experts

00:58:05 --> 00:58:07

who investigate in that area, they know it's

00:58:07 --> 00:58:08

not as definitive.

00:58:09 --> 00:58:11

And a lot of it is speculation. And

00:58:11 --> 00:58:13

in the scientific world, I'm not canceling the

00:58:13 --> 00:58:14

value of science. There's a lot of value.

00:58:14 --> 00:58:16

There's a lot of good science, but there

00:58:16 --> 00:58:17

is a lot of pseudoscience

00:58:17 --> 00:58:19

and in the name of science. And there

00:58:19 --> 00:58:21

is a lot of manipulation of data.

00:58:22 --> 00:58:23

Yeah. And there is a lot of issue

00:58:23 --> 00:58:25

with financing research

00:58:26 --> 00:58:27

and preset

00:58:27 --> 00:58:29

outcomes or results

00:58:29 --> 00:58:33

that data and even, research design are geared

00:58:33 --> 00:58:34

to guarantee.

00:58:35 --> 00:58:37

So we're told all science. That's it. It's

00:58:37 --> 00:58:39

in scientific journals. It's been proved proven.

00:58:40 --> 00:58:43

No. Don't don't take that on face value.

00:58:43 --> 00:58:44

You need to dig deeper and you will

00:58:44 --> 00:58:47

be surprised. And recently, the last few years,

00:58:47 --> 00:58:48

many actually,

00:58:49 --> 00:58:50

whistleblowers,

00:58:50 --> 00:58:51

many books,

00:58:51 --> 00:58:53

like full books have been published

00:58:54 --> 00:58:56

about the level of manipulation,

00:58:56 --> 00:58:58

the hidden politics

00:58:58 --> 00:59:01

in the world of science and publishing,

00:59:01 --> 00:59:02

and the

00:59:05 --> 00:59:07

pure distortion of data.

00:59:08 --> 00:59:09

Pure distortion

00:59:09 --> 00:59:12

of data. Even something has been highlighted

00:59:12 --> 00:59:14

by a Muslim who talks about,

00:59:15 --> 00:59:16

Islamic psychology.

00:59:18 --> 00:59:21

Data was manipulated on purpose and clearly. It's

00:59:21 --> 00:59:22

fraud. It's clear fraud.

00:59:23 --> 00:59:24

And the paper was passed

00:59:25 --> 00:59:25

that,

00:59:26 --> 00:59:29

suicide rates or attempts among Muslims are greater

00:59:29 --> 00:59:31

than the general population in the West.

00:59:32 --> 00:59:35

And one Muslim guy who's a specialist in,

00:59:37 --> 00:59:37

statistics,

00:59:39 --> 00:59:41

went to check the original ideas and he

00:59:41 --> 00:59:42

clearly demonstrated

00:59:42 --> 00:59:44

and he called them out

00:59:44 --> 00:59:45

that this data is

00:59:46 --> 00:59:47

manipulated

00:59:48 --> 00:59:49

and is fraudulent.

00:59:51 --> 00:59:51

So

00:59:52 --> 00:59:54

that that world is quite tricky, but I'm

00:59:54 --> 00:59:55

telling you,

00:59:56 --> 00:59:58

as a conclusion, generally speaking,

00:59:58 --> 01:00:00

a lot of what is called,

01:00:00 --> 01:00:01

psychological issues,

01:00:05 --> 01:00:06

a good chunk of them,

01:00:08 --> 01:00:10

Jin has has some part in that.

01:00:11 --> 01:00:13

Jin has some part in that. But I'll

01:00:13 --> 01:00:15

tell you again, majority of the Iraqis out

01:00:15 --> 01:00:16

there,

01:00:16 --> 01:00:18

they don't know what Alokhia is, and they

01:00:18 --> 01:00:20

do it wrong, and they themselves are possessed.

01:00:22 --> 01:00:22

Yeah.

01:00:22 --> 01:00:25

That's not my observation. That's the observation of

01:00:25 --> 01:00:27

some of the best Tarakis there.

01:00:27 --> 01:00:29

Majority of them because when you don't know

01:00:29 --> 01:00:32

what you're dealing with and you don't know

01:00:32 --> 01:00:33

how to protect yourself,

01:00:34 --> 01:00:34

oh, man.

01:00:36 --> 01:00:37

Yeah. They will take you for a ride

01:00:37 --> 01:00:39

and they'll mess you with you and your

01:00:39 --> 01:00:39

family.

01:00:41 --> 01:00:41

Yeah.

01:00:41 --> 01:00:43

So we'll leave it at that.

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