Murtaza Khan – Bad Sheikh, Scholar & Qari
AI: Summary ©
The parables inside the Quran make it difficult for individuals to carry out their own selves and lead to the loss of their human self. They highlight the importance of finding the right person to confront one's actions and finding the right person to be proud of. The speakers emphasize the need for individuals to be more aware of their own actions and focus on their own needs. They also discuss the use of wisdom and the importance of minimizing one's concerns and weaknesses in shaping behavior. The power of parables inside speech is used to motivate people to follow the message and alleviate hardship.AI: Transcript ©
That sounds atrocious, but how can it be
a bad scholar? How can a person who
carries knowledge be described in such a descriptive
manner inside the Quran? Parables inside the Quran.
And likewise, we stopped in the hadith of
the prophet sallallahu alaihi wa sallam, a deenun
nasihah.
Religion
is sincere advice.
The companions ask a question,
Limaniyah Rasulullah,
to whom does sincere advice belong to,
Or what should we be preaching towards?
Since they advised to call to Allah, subhanahu
ta'ala,
call to his book,
to follow the rules and regulations at the
book of Allah, subhanahu ta'ala,
to believe and profess faith and follow the
teachings of the prophet sallallahu alaihi wa sallam.
And likewise, to those people who govern, rule
over us, as mentioned, would it be the
scholars, the rulers over us, the advice belongs
to them, and, likewise, to the masses of
people.
Thus, we find that these 5 different categories
that are mentioned, so this hadith, that everyone
begins to think that they are scout free
from advice
that it shouldn't be given to them.
And, likewise, you find that in general,
that it may sound very harsh,
but we Muslims are those individuals, unfortunately, amongst
us.
We don't practice what we preach.
It's amongst the biggest
Khalil that we find. Unfortunately, the Quran is
telling us
to be weary about this.
Where it be in the beginning
Do you command people with good things, with
piety, righteous, and good actions?
You forget your own selves.
And you recite and you have the book
in front of you.
Why don't you comprehend
and ponder and reflect about this?
Because we can see in the modern world
today how so many people
are obsessed with other people,
are obsessed with another Muslim,
obsessed to find a fault of another Muslim,
to find a mistake of another Muslim,
And it wouldn't be so far stretched to
say that some people spend their whole life,
their whole life is just searching for mistakes
of people,
or obsess with trying to correct another person
as all your life becomes.
We're not saying we shouldn't correct people,
but it doesn't mean it becomes your whole
goal, your whole science,
your whole attire, your whole life,
your whole engagement with people just becomes
of commanding people or telling people who do
certain things or overlooking other people.
Likewise, I saw the Surah Alah mentioned
speaks about the poets, the whole Surah 26th
chapter entitled,
the poets. Then the end of the story
speaks about that these individuals,
there's many good things that they say,
but the excessive
praise of people, the excessive poetry
begins to become what?
Just words.
Just kalam, just speech.
Just as we began with many of us
Muslims, just speech.
That this is what we believe in or
this is what we think should take place.
That's all it is.
But the daily actions of commitment towards Allah
Subhanahu Wa Ta'ala,
Many of us have fall short regarding this.
Grave it is.
Why do you say oh believers that which
you don't do?
Grave it is in front of Allah Subhanahu
Wa Ta'ala
You say that which
you don't carry out your own selves.
That the real struggle is within oneself.
That you're always worried about your own self,
about your actions you're carrying out inside this
life. And the more that the position that
a person has,
the more the authority that they have,
the more responsibility
it becomes.
But the final
stopping point is with the person of authority
who gives that ruling
or gives that regulation,
gives that commandment
that they're all responsible. They're responsible for every
single thing underneath them.
That's why no one should seek authority.
No one should seek governorship.
No one should seek to be in a
place of authority or place of power because
the the
responsibility
is immense.
Because at the moment our responsibility is only
for our own self.
We're right, we're wrong. We sin, we we
make mistakes. I only have to answer for
my own self.
But when you have subjects underneath you,
some people going to have to answer for
1,000, tens of 1,000, 100 of 1,000.
For many people, they're going to have to
answer for
because of being placed inside that situation.
And amongst those individuals placed inside that situation
are those people not just in authority. Those
people who have that knowledge of Allah Subhanahu
Wa Ta'ala.
That all this discussion about
these parables inside the Quran.
That sometimes
the human being doesn't relate to another human
being.
That's if you look at the history of
parables whether it be in the Arabic days
of Jahiliyyah that we find or looking at
Greek writings of Aesop's fables or the modern
times to stories of the brothers Grimm that
we find.
They write these parables in relation
to animals
because sometimes a human being to another human
being finds it difficult.
That doesn't click in their mind the advice
or what they're trying to portray. So when
people
profess these
fables
or they profess these tales or these stories
or the moral
or the lesson from the story
or these Amzal,
then it clicks in the mind that this
is what this person is trying to teach
me.
And the Quran isn't far away from this
because the Quran is replete with so many
inside the Quran in relation towards animals.
Between human beings and animals.
For a purpose that it may click into
our mind
of reflecting about our own selves
because the human being Allah Subhanahu Wa Ta'ala
has created the human being
in the ultimate form.
Adam.
We gave nobility and rank to the children
of Adam. We took them over the land
and the ocean, and we gave the human
being a marked preference over the whole of
creation.
I created the human being in the best
mold, the best
structure. Strange is that Allah in the same
Surah mentions
Then we make the same human being to
become the lowest of the law.
How can the ultimate creation of the human
being
become the best of creation of Allah Subhanahu
Wa Ta'ala
can become the lowest of the law.
The lowest of law that mentions are this
parable.
So to equate a human being to a
dog
is something far stretch for many of us,
but the Quran gives that example.
So it may be far fetched for many
of us, but the Quran gives the example
of the human being of when will it
become like a dog?
When will that human being being from the
supreme creation of Allah Subhanahu Wa Ta'ala become
this wretched
individually? When a person begins to follow the
path of practicing what they preach,
concealing their knowledge,
changing of a knowledge that Allah warns about
inside the Quran.
Till eventually, imuqaima Jaziah highlights that the person
becomes Ali Musoo.
Becomes a wicked scholar,
a bad scholar.
Some of us may think, oh, that sounds
atrocious.
That sounds atrocious. That how how can there
be a bad scholar?
How can a person who carries knowledge
be described in such a descriptive manner inside
the Quran?
And it's there inside the Quran.
Towards end of verse 165,
We find Allah Subhanahu Wa'ala begins to narrate
the description
of an individual who follows that path. What
narrate to them
about this individual
that we gave him our signs.
Begins to mention what is.
Adarullah begin to mention Abdi ibn Masro would
mention that it's a Raju min Ahli Musa.
Over the time of Musa, he's sent to
go and carry a a certain task and
rather than conveying the message,
he was bribed by them or overtaken by
them, and he went and entered into their
faith and followed them.
Ibn Kathid mentions
that this example speak by But
Imam Tabari mentions,
don't ponder and reflect upon who this individual
is.
That's not important.
Who the individual was who done this?
That's Allah mentioned.
Narrate to to them a levy, the one.
The one who we gave him our signs.
The one that Allah subhanahu placed his blessing
upon this individual.
That's why
they mentioned we gave him our signs
is either the knowledge we gave this person
or the evidences that were given to this
individual.
That's why Ibn Qaima Jaziah highlights
that Allah that
we gave this individual
Allah attributes it to himself. Subhanahu ta'ala
that we, our signs,
we gave it to this individual.
So this shows that even greater Maqam, a
blessing for this individual that Allah is attributing
that these signs, these evidences,
this this knowledge
is from Allah subhanahu wa ta'ala.
And it is a great blessing that's been
bestowed
upon this individual.
But this individual,
This individual, he abandoned the signs.
He went away from the signs.
Forgave the actions.
Forgave, gave up the actions that he's supposed
to be doing inside his life.
And begin to mention that salakha
is
the
linguistic meaning of salakha is like a snake
that leaves its skin. It comes out of
its body, drops the skin and comes out
into a new format.
That's a linguistic meaning.
And no He apparently looked
the part of the picture.
He apparently looked the part.
Well, I can bark in and inside, there
was corruption.
That's another lesson for many of us Muslims
that we see this external
display.
But it's the as we began with the
internal
internalization of Allah Subhanahu Wa Ta'ala
and fear within is what makes a person
a real scholar in Allah Subhanahu Wa Ta'ala
is fear of Allah's power, not fear of
mankind
and not fear of people.
So shaitan followed him.
Shaitan is looking for that one slip
to catch him.
He's looking for that one slip for all
of us to catch all of us
because shaitan in the same Surah Al Araf,
he made a promise. I'm going to come
sit at every location.
I'm going to come from in front of
them, from behind them, on the right, on
the left.
Every single angle
I'm going to be continuously
attacking the human being.
So the attacks on a normal human being
are not the same attacks that take place
on a person who's well versed.
And not the same attacks that take place
upon a different type of individual.
Shaytan has a breast of knowledge
of knowing how to decipher and deal and
tackle with every single one of us.
If the person really understands the trap and
the sneers of devil, then they're weak.
But because most of us are weak in
our own selves,
we fall to the traps and the sneers
of shaytan
And he overcomes us and leads us away
from the path of Allah.
He
highlights just like a lion waiting for its
prey.
Just like a lion waits for the prey
at the right split second to catch the
prey, Sheipani city and waiting there.
That's why sometimes it's centuries of planning,
centuries of sitting there. And,
decades
of instilling inside our minds and our children
and our generation and our people.
Don't think the attacks on a Muslim, are
just something today.
There's decades of planning
that we've been placed there
to place us in the environment that we're
current that we're living at the moment.
He became under the lost individuals, destroyed individuals.
Halloween and why?
Josiah mentioned because this individual
does the opposite of their knowledge.
Doesn't do what their knowledge is telling them
to do. He's doing the opposite. So this
individual becomes
Point blank, he says it.
Goes against what the action is supposed to
do, so this individual
becomes a bad scholar.
We have these problems inside our society.
And then Allah mentioned, what are shit now?
No. If we wanted to,
we would have raised him.
The one who raises
and debases
is Allah Subhanahu Wa Ta'ala.
That's when
we find other place in the Quran. Don't
seek idzah.
Don't seek glory
from people.
Do you seek it from people
when honor and glory lies with Allah That's
where a person should seek it. Shouldn't seek
it from people.
Do you do you seek respect and honor
and dignity from people?
You seek it from Allah Subhanahu Wa Ta'ala.
Allah is the one that raises a person.
Allah subhanahu wa ta'ala is one that debases
a person.
That's Ibn Khaim or Jazee highlights. It's not
just about possessing the knowledge.
There's some of us that we may think.
They're going to deeper dimension. It's following the
truth.
That's real knowledge
and the impact of knowledge inside your life.
And thirdly, the sincerity
within yourself.
That you find out the 3 first people
to be judged on a day judgment.
It's not gonna be a person who drank
alcohol,
who committed shirk,
who committed sinner. That's not the first three
people who going to be judged.
The first three people who are going to
be judged. The first is going to be
an alim.
It's going to be a scholar.
It's going to be a reciter of the
Quran.
It's going to be said to him, what
did you do?
With the blessing that we bestowed upon you.
The person said, I I taught the people.
I I gave the people their knowledge. I
recited the Quran. Kedab, you lied.
You lied.
You done it so people may say you're
a scholar.
People may say you're a card, you're a
recital of the Quran.
This is what was said about you.
This is what you wanted to hear.
Dragged on his face. May Allah protect all
of us into Jahannam.
Then the other 2 person who gives his
wealth in a way of Allah's father. The
person who strove in a way of Allah's
father. But that can be left at a
later stage. But this is the the prime
individual.
Of being disgraced on that day.
His works you mentioned, don't be
mesmerized,
but a massive amount of quotations
a person may claim to have.
For in Al Ibrahim,
the lesson is upon the ending of a
person.
The death of a person.
The final moments of the person. That's where
the Ibrah is.
That they remain steadfast in the path of
Allah Subhanahu Wa Ta'ala.
And that's what we mentioned seeking
recognition.
You know, so we speak about revival of
Islam. We we speak about certain things. Read
read what the have written about.
Even though these narrations, they're questionable, but the
meaning is quite explicit and true.
That a scholar should be weary of the
doors of the rulers.
When a person enters into their doors, their
mind and their heart and their perception can
be persuaded just like any one of us.
Just like any one of us, they can
be persuaded as well. That's why I said
to them, don't be excessive in visiting these
people, being with these people.
Other narration which categorically mention
even the context in such Sahih Muslim it
mentioned that a person is praising a a
a ruler praising him.
So the narrator narrates him, says to him,
hadith inside Sahih Muslim.
That the prophet Alayhisam told us to throw
dust on the face of a person. Al
Madaheen,
people praising people excessively,
throw dust on their face.
There's no exception.
There's no exception to the rule.
If there's anybody that we should throw excessive
praises to,
it's to whom?
The prophet Muhammad salami. He didn't like that.
He didn't like people to stand up for
him.
He didn't like people to narrate poetry about
him and say these excessive words. He rebuked
them. He stopped them.
And that that is a person who deserves
all praise
in a human sense.
He deserves that.
And all his excessive praise that we find
in the world at the moment
where the prophets have never lived that life.
He lived the life that the rule is
for everyone.
That everyone is there. That's why when Allah
command
us with Hajj,
he placed that simple
two sheets of white cloth so no one
can make a distinction.
There's some try to make that distinction even
today,
but there is no distinction that when you're
coming in that journey,
you are all the same in front of
Allah Subhanahu Wa Ta'ala.
That's what we all
human beings
are. The only difference is, is in your
piety.
That should outshine and excel.
That that is a becomes a form of
guidance towards people
with the right intention, as we mentioned.
But as individual he clung to the earth
at dunya.
Became entrapped inside his dunya,
became content with this world,
went towards this dunya and the zen of
this dunya.
Love of this world
is the head of all sins.
When you love this world extensively,
that is the the the the beginning of
all sins.
That's what Rehleiman speak about excessive wealth.
If a person doesn't have Eman,
the dangers of that wealth are so much
so much. The danger of that wealth is
another person,
The fit now on themselves and the fit
now on the world.
If they don't have the iman and how
to use that money, how to use that
wealth,
that they will spread
facade upon the earth.
It's not they're being compelled,
They love.
They love to spread vice
inside society.
They love their wealth. They want to show
their wealth.
That's why Muslims are so shallow. They're saying,
oh, look at the the wealth and the
power that we Muslims that we have today.
Look at these great buildings that we have
today. Look at this fast development we have
today.
Is that your benchmark to judge the Muslim
Ummah?
Is that the benchmark?
That how much of the world we profess
shows that we must be powerful people.
That's a wrong benchmark.
The benchmark is the iman of the ummah.
The akhlaq of the ummah.
The characteristics.
The practice of the ummah is the benchmark.
Companions around the prophets and they were penniless,
some of them.
That's not a myth. That's not a fable.
That's a reality.
How did it get so far and wide?
Because why they had that conviction. We're not
living here for this world.
We may come and develop it and do
certain things, but the real goal is an
is
a transcendent dunya. It just goes in a
path. It fleets away.
But when you begin to place so much
emphasis towards it, eventually the dunya is going
to suck you in and
all of us get sucked into the dunya.
Even those people who may possess that knowledge.
That's why,
mentions.
Began to incline towards his beautification.
And a good thing is this dunya
instead of focusing towards al akhira.
And explicit when a hadith inside Kitab al
Fitan inside the sun of mum, tell me
that we find
that race in doing action when fitan will
become like a dark night.
So many fitan will come race in doing
good action. Don't become stagnant.
When fitna comes fit and come, don't become
stagnant
race into more and more good deeds
till eventually what will happen.
In easy terms, a person will sell their
soul for bowl of rice.
A person will sell their deen for a
share of this dunya
is a prophecy of the prophet alayhis salatu
salam
in a hadith in
that a person would sell their deen,
and we can see that today.
How would it be in a a minute
level that someone was to sell our deen?
That we don't wanna show our deen. We
don't wanna display us as a Muslim or
offer my prayer or say this or say
that I'll make a comment about Philistine at
the moment. I could lose my job. Rightfully,
you could lose your job. Use wisdom. We're
not saying that.
We're saying that rightfully do use wisdom,
but sometimes you have to take a stance.
Sometimes you have to say a word.
Sometimes we began with that. We're all our
efforts are placed upon Muslims
that we're not finding the time to highlight
what is really going on in the world.
We're not finding that time that the open
atrocities that are being committed in front of
our eyes. We're finding difficult to open our
eyes.
We're finding it very difficult to recognize
the atrocities.
And shame is that non Muslims at times
are putting us to shame.
That they're highlighting our concern,
our plight, our Palestine,
our land, our honor, our dignity,
our children, our women.
But what we can debate or ask ourselves
that where are we?
Where are we from that concern?
That we've minimalized our concerns
and we can't see the greater outer danger
upon all of us. Something the food for
thought for us to think about.
That the onslaught is on Muslims
to harm Muslims,
to demonize Muslims,
and to use their own words even to
wipe out Muslims.
So a person who's intelligent should be able
to see that inside their lives,
and they will be able to address that
inside the society.
And we find a greater scale if you
could see
how they they they've abandoned the Palestinian cause.
Abandon them. People could say whatever they wanna
say 6 months on that we
find. Tens of thousands have been killed and
slaughtered and butchered and killed and plundered and
looted.
Mass caves are being discovered.
I want to know when will it be
best to intervene.
According to your understanding? Tell me when it
will be the right time.
When will it be the right time?
When a 100,000 have died,
150,000 have died,
200,000 have died.
Will that be the right time to intervene?
According to your logistical understanding of the world
that you claim to know better about everybody
else?
Because you find that when you speak about
Rulama who revived the Islamic sciences. You speak
about the inquisition, Imam Ahmed. He was the
imam who took that stunt, the whole of
the humbly
would have been dismantled.
Would have been dismantled if he never took
that stance on that day.
Imam Malik as well, if he never took
that stance that he's flogged
for his stance he took at that day.
Flogged.
He was flogged. He couldn't raise his arms
or dislocate. He couldn't raise his hands to
place them appropriately.
Flogged he was for a stance he took.
Why?
Why did they do that?
Because they don't fear people.
They're worried that behind them is masses of
people. If they take the wrong stance on
that day, people will fool pray, people will
topple.
People see them as role models, as individuals
who professing the truth and should be beacons
of light. We don't have the prophet
around us anymore. We don't have the companions
around us. We have these people who carry
the Torah,
the inheritance
of the prophets
is
an
in.
Health and welfare.
Whoever takes from the treasures of
of prophethood,
of knowledge has taken the men's treasures.
That's what these people are carrying inside their
lives. And as we find
and began to follow his desires.
You know, desires that we speak about the
idols and the statues and the grave worship,
and rightfully we should do.
You know one thing we don't want to
speak about?
The ideal of our desires.
The ideal within ourselves.
We don't wanna speak about that.
That same when Joseph wrote his famous,
the blame of one's desires when it overrides
a person. Like it's only other magnanimous work.
The deception of the devil. How the devil
deceives people.
The Quran mentioned
Have you not seen the one who takes
his Hawa, his lust, and his desires
as a Ilah, as a deity?
God doesn't just mean you take a grave
and grave and a shrine and a dead
person and a living person as your authority.
You follow them
Your own lust and your desires become an
idol within your own cavity.
They become an idol within your soul
They haven't broken the idol within yourself
who lets their desires override them. It becomes
a deity.
And Allah sends this individual, misguides this individual,
but knowledge rightfully so. And what does Allah
begin to do? Seals their heart, their faculties
are sealed.
Another place of the Quran mentioned,
Have you seen anyone who takes their lust
and their desires their god?
Are you placed his authority over these people?
Person began to follow their desires. They actually
become null and void
and falling their own desires that we find.
Then comes the parable. Allah mentions harsh words.
This individual parable is individuals like a dog
who lols,
whose tongue is hanging out.
Whether you warn him or you don't warn
him, he'll remain in that state.
That look how Allah Subhanahu wa'ala describing an
'alim, a scholar
to a dog who's extracted his tongue.
Who places his nose
in filthy things,
eats filthy things, lives a filthy lifestyle, etcetera,
that we find a whole discussion.
Begin to highlight about what his muscle is.
Even some prophetic traditions that we find
whenever the dog is mentioned, it's not mentioned
the best light
person who takes back a gift
that a gift to a person
is like a like a dog who eats
from his own vomit.
A person who keeps a dog inside the
house, the person has pictures on display
or dog inside the house,
angels don't enter into that house. Hadith inside
Bukhari.
Angels don't enter into a house where there's
pictures on display or there's a dog inside
that house.
Allah hadith mention inla except for a person
keeps a dog for agriculture
to take care of the land or to
keep some form of security outside the area
or a hunting dog,
Which I can safely conclude that's not men
that's not that doesn't fall upon us today.
And the type of environment that we live
in at the moment. There are people that
are trying to use that hadith as a
justification.
The spit, the saliva of the dog is
impure.
If it touches you, falls upon something, wash
it 6 or 7 times and then the
8 times. So wash it with Torah to
purify that environment.
And if dust earth is made any form
of detergent is what the meaning is. Cause
why there's there's impurity inside there.
Not in
the hair of the dog in the actual
saliva.
There's impurities inside. They will find And even
stronger Haditha, you find a person who keeps
a dog
will lose a tirot,
a mountain worth of good deeds
every single day.
Hadith inside Bukhari.
Person keeps a dog inside the house for
unjustified
one mountains weight of good deeds are being
lost from that person
on a daily basis.
These harsh descriptions that hadith in the Quran.
Allah describes people with knowledge. People like donkeys
with books on their back.
Why such harsh wordings?
All for a purpose to awaken the individual
that we find.
Imam Khurthuh, he mentions
this example.
This is whoever has been given the Quran
and doesn't implement the Quran inside their life.
Like what he mentions,
manur taqleed
li'alim illa bi adilatihi.
It's forbidden to blind follow a scholar except
to see what the evidences are.
So blind following just somebody, blind following someone
that this person said it. So that must
be the truth because they're a they're a
religious person, because they're a knowledgeable person, because
they sit in such as a position. That's
it. I'm going to follow it. And I'm
good to be said no.
You need to know what the person is
saying to you. If you're giving a dua,
revival, Quran, and sunnah, then you follow that
in every aspect.
That where's the evidence of what this person
is trying to instill inside society.
Even Kaimu Jazia upon this verse, he extracts
10 different extractions.
To prove his point that this person is
a wicked scholar.
In his book Al Amtal
Fil Quran Al Kareem.
Speak about the parable extracts 10 different proofs
to show that this person it deserves this
punishment from Allah Subhanahu Wa Ta'ala
Whether you come and you warn or warn
this individual,
he's going to remain inside the same state.
That's just somebody
they mentioned the verses inside the Quran that
those individual
It makes no difference whether you warn them
or you don't warn them.
It's still the same.
They're not going to pay heed. They're not
going to turn back to Allah
You call them towards guidance, they're not going
to turn back to the guidance of Allah
That is a parable of a people who
rejected our signs.
Look at how Allah concludes.
Narrate these stories
about this person, about this activist individual.
I may ponder and reflect.
He mentioned that when you use parables inside
your speech as a great impact.
That's what Quran gives a speech and gives
a parable
a greater impact
that a person who carries out their conduct
in this manner. This is what this individual,
the simile of this individual is in front
of Allah Subhanahu Wa Ta'ala.
What a evil example this is.
Of all those people reject the signs of
Allah
mentioned expose themselves to the punishment of Allah
Subhanahu Wa Ta'ala.
Then Allah mentions,
Whoever
Allah guides
is a rightly guided individual.
Whoever Allah sends a straighter individual is a
is a losing individual.
Does AB Tameya your highlights?
In various words, he speaks about the individual
may have used his faculties to gain this
knowledge.
May have exerted their efforts
to gain this knowledge.
It is Allah subhanahu wa'ala who affirms the
knowledge inside one's heart. So as a person
turns to Allah subhanahu wa'ala for guidance and
protection,
person shouldn't become full of themselves.
Should have think that I'm a, I'm a
righteous,
and seek his assistance to obey him and
not rely upon oneself.
That's what Sheikh Zabid Temi highlights in various
works,
that we should be doing inside our lives.
Whoever Allah subhanahu guides, there is no one
who can misguide the individual.
And then we find unfortunate conclusion here that
Allah subhanahu dimensions.
That what is the state of the masses
of man mankind.
Indeed, we've destined
the masses
of human beings
and the masses of jinn
to enter
into jahannam.
For what reason?
They have hearts, but they got no feelings.
No perceptions,
no knowledge,
no understanding.
There are faculties to see, but they can't
begin to see.
They have hearing, but they don't seem to
hear the right things.
Hear the guidance of Allah subhanahu wa ta'ala.
These people are far more astray.
They heed this people.
And just as we mentioned that the people
think that the the the powers that we
have is something that's going to help us.
There's a small element of truth inside that.
But what's the real power? Allah mentions it.
Allah speaks about these people,
about their accurate
understanding of this world
and what they profess and what they have
and what they own.
Allah says,
They know everything about this world.
So we fall into that cliche that we
cliche we need to move with them. As
the world moves in the 21st century, we
move with them.
We move as fast as them.
Then what does Allah conclude?
But in your journey, you're moving fast.
You lose the vision of Akhira,
your Hafilun, your heedless.
They don't believe in Allah Subhanahu Wa Ta'ala.
That's why they they mock.
Even whatever is taking place in the world
should be enough for a normal person to
reflect and of a normal person to think.
Because why there is a conviction in certain
people?
A conviction, a protection from Allah
that remains for eternity.
It remains there for certain people. Allah will
always preserve and protect certain people and certain
sanctuaries will always be protected by Allah Subhanahu
Wa Ta'ala.
And those centuries are there.
The Haram of Allah Subhanahu Wa Ta'ala will
be protected. The Haram Al Makki, Haram Al
Madani,
and likewise for an Haram of Aqsa that
we find is a protection of Allah Subhanahu
wa'anahu is over there that will remain there.
And that's why we ask Allah subhanahu to
keep that covering and that protection and to
alleviate the hardship of the people that are
there that they're standing at forefront for our
sake.
For us, they're standing there
with intention to serve Allah Subhanahu Wa Ta'ala.
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