Channel: Navaid Aziz
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Bismillah R Rahman r Rahim in Alhamdulillah hinomoto who wants to know who and is still futile when they're older below him and surely and fusina woman CTR Marina Maja de la dama de la de da de la la la la la la la sharika Rashad Wanda Mohammed Abdullah Rasulullah sallallahu alayhi wa ala alihi wa sahbihi wa seldom at the Sleeman kathira Amma God, my dear brothers and sisters salaam aleikum wa rahmatullah wa barakato.
I want to start off this week's Hanukkah with a story that
you know, I read on the internet in Charlotte, this is gonna lead into a discussion about the idea of Allah subhanaw taala. So don't know Baraka Rahim Allah, He says, I came to Makkah while I had been stricken by drought, and the people were praying is the sky and then mosquito head on. And I was by the gate of bunny shaped by when they saw a young black boy who was wearing two pieces of burlap, one piece wrapped around his waist and the other tossed over his shoulder. He stood at a secluded place next to me, and I heard him say, My Lord, the faces are worn due to their sins, and the evil of their deeds. And you have prevented us from rain to discipline the creation. I asked you
all patient one or forbearing one, you who disliked you who his slaves, no, nothing of him, except that which is beautiful. Give them rain in this moment in this moment. Even Mubarak said, he continued to say, in this moment, until the sky became filled with clouds, and the rain descended from every direction. And he sat in his place making this beer, and I began to cry. When he left, I followed him to mark his residents. And I returned to Philadelphia with no yard who said to me, why do you look so depressed? I said to him, someone beat us to Allah. And so he took him as an intimate companion, other than us. He said, How so? So I told him the story and he cried out, will be to your
opener, Mubarak, Take me to him. I said, There's no time at this moment. I'll find out more about him. So the next morning, I prayed fudger. And they went to the residence. And there was an old man at the door. When he saw me, he recognized me and said, welcome, man, what do you need? I said, I'm in need of the block boy. He said, I have many. So he cried out boy, and a strong young man emerged. And he said, you'll have a good result with this one, he will be good for you. I said, I have no need for him. So he continued to bring out boy after boy until I saw the boy that I recognized. So when I saw him, my eyes teared, he said, Is this the one? I said yes. But he said, there's no way
that I can sell him. I said, why not? He said, because I see his presence in this house as a blessing. He does not cost me anything. I said, Where does he eat from? He said he earns from some food that he sells, and that is his sustenance. And if he does not sell, he eats it. And that is sufficient. And the other boys telling me that he does not sleep these long nights. And he does not mix with them, but is busy with himself. And my heart has loved him. I said, Do I go back to fidella yelled and Sophie under 30 without fulfilling their need. He said you're coming to me is a great occasion for me. You can have him for whatever price you wish. So I purchased him and took him
towards four days. We walked for a moment before he said my master. And I said at your service. He said Please don't say at your service to me, for the slave is the one who should be at the service of his master. I said what do you need my beloved? He said I am physically weak and don't have much strength to serve. And you had options other than the others were bought out who were stronger than me. I said May Allah never see you serving me, rather I will purchase you for you a house and what you and I will serve you myself. He cried in the moment and I said what makes you cry? He said you didn't do that. Except that you saw one of my communications with Allah. Otherwise, why would you
choose me over the others? I said don't worry about it. But he insisted I asked you by Allah to tell me and I said the response to your supplication. He said I estimate that you are inshallah righteous man. Allah has chosen a group amongst his creation. He does not expose their status, except to whom he loves from his slaves. Then he said, Is it alright if we stop for a moment? I have some cards that I owe from yesterday, I said the house of Odin is near. He said no, here is more beloved to me. the commands of Allah should not be delayed. He entered the machine from the door of the merchants. So we continue to pray. And when he finished, he looked towards me and said, Oh bla bla, man, Do you
need anything? I said, Why? He said, because I want you to join me on I said to where he said the hereafter. I said, Let me enjoy your company. He said life was only sweetened when my interaction was only with Allah. Now if you have been exposed to it, others will as well and I have no need for that. He then collapsed onto his face and said, oh my lord, take me to you in this moment. In this moment. I came near to him and found that he had passed away by Allah. I never remembered him except that along sadness would envelop me, and the dunya would become insignificant in my eyes. The story was
mentioned by Edna Josie Rahim Allah tada
to indicate, you know who the only of Allah subhanaw taala are and the status that they have with the last panel to Allah. Now I don't want to expand on the story too much. But you see that there are certain creation of Allah subhana wa tada that are very, very close to Allah subhanho wa Taala that their whole mission in life is to please Allah subhanho wa Taala and in turn whenever they ask anything from Allah subhanho wa Taala Allah subhanaw taala is very, very quick to give it to them. And you saw that this in this boy, that his interaction with Allah subhanho wa Taala was what he prized. the intimacy of that interaction is what he prized and when other people found out about it,
that is when he said you know what, I don't want anything more from this life. Let me go back to Allah He makes sense that to a lion Yes, although Allah take me back to you and unless I don't want to Allah took his life like that, in shallow discussion for today is going to be about who are the real only of Allah subhanaw taala what is their status in Islam? How do you become from the only of Allah? And then the ending of this Chanukah is going to be about misconceptions, particularly in Sufi ism about the idea of Allah subhanaw taala. So let's begin with our discussion of the Hadith of the Prophet salallahu alayhi wa sallam, and Abu huraira Torah the Allahu anhu call corner Rasulullah
sallallahu alayhi wa sallam in a law called Amanda Ida Lee and
herb Mamata acaba de ba de la mmf, LA to La da da da da Takara yetta caribou la noir Phil Hightower. Hey boo Farah to hook on to some old lady yesnaby. Baba Sorolla, yo, yo, yo, let's see.
What is the low voltage, low voltage EMC beha? Well, the inside the old piano with a Mr. Danny The reason who wrote Bukhari on the authority of Abu huraira de la hoo hoo said that the Messenger of Allah sallallahu alayhi wa sallam said, Allah, the Almighty has said, Whoever has mutual animosity with a friend of mine with a colleague of mine, I declare war upon him. My servants does not not draw near to me with anything more beloved to me, than his religious duties that I have that then the religious duties that I have imposed upon him. And my servant continues to draw near to me with supererogatory deeds, such that I love him. And when I love him, I am his hearing with which he
hears his seeing with which he sees his hand with which he strikes and his leg with which he walks. were he to ask of me, I would surely give him and worry to seek where he to ask me for refuge. I will surely grant it to him, recorded by Al Bukhari recorded by Al Bukhari. Now one thing to add to this is that a man might know either him or when he's reporting the Hadith from among Bukhari, he actually left a sentence out that imaginable highly reported, and that incentives is actually a you know, very important sentence. Remember, the body continues to narrate, he says, and I do not hesitate to do anything, as I hesitate to take the soul of the believer for he hates death, and I
hate to harm him, for he hates death and I hate to harm him. So here Allah subhanaw taala hesitates to take the soul of the believer for the believer hates to death and Allah subhanho wa Taala hates to harm the believer hates to harm the believer.
So now a general comments about this hadith. Over here, the Messenger of Allah sallallahu alayhi wa sallam, he tells us about Tao from the creation of Allah subhanho wa Taala or earlier, and then he tells us how to become from the idea of Allah subhanaw taala how to become from the earlier of Allah subhanho wa Taala mmm show Kenyatta holla when he read this Hadith, he found this hadith very, very moving. So what he did was he gathered all the books that explain Hadith. And he looked through the explanation of this hadith What is this hadith actually mean? And he went from source to source and he realized that the scholars of the past did not, according to him, did not give this hadith the
rights that it actually deserves. And he says that even Haji Rahim, Allah when he does his shot, have this hadith in Sahih al Bukhari, he only explains it in three pages, he only explains it in three pages. So he made it his mission, for like the next nine months or so does write an explanation of this one Hadith. And in his explanation, he wrote 300 pages of this study in explaining the study 300 pages in covering this hadith. So it shows you that the status of this hadith that the scholars have had for this Hadith, this hadith starts off by saying Allah the Almighty has said, and this is the third Hadith Pudsey that we have taken out of the Rama no is 40
and again, the Hadith could see is where the point of origin is Allah subhanho wa Taala and not the Messenger of Allah sallallahu alayhi wa sallam himself for a discussion on the Hadith kotse. We discussed it on December 24. And you can go back to it over there, you can go back to it over there. Then the allergens messenger sallallahu alayhi wa sallam he says, Whoever has mutual animosity with a family of mine with a colleague of mine, so now we start to discuss what constitutes being from the idea of Allah subhanaw taala what constitutes from being the audio of Allah subhanaw taala. The first thing we want to look at is what is the linguistic definition of a Wali of Allah subhanaw
taala what is the linguistic definition of a word of Allah subhanho wa Taala
So, in the Arabic language, there are various terms that are used for close relationships of friendship, close relationships or friendship. So, for example, you will have the term of fear, this is considered a kind of a companion, you have you know Sahib, he is also considered a cat companion, you have said that he is also considered a companion, and then you will get a closer level which is considered alien, right and Neil is like a very intimate companion. And then in terms of the relationship with Allah subhanho wa Taala that relationship, the average human being what he can attain is to be from the idea of Allah subhanaw taala. And this constitutes the following support of
Allah subhanaw taala love of Allah subhanho wa Taala Allah honoring him, Allah granting him respect in this life and the next and almost panatela taking care of his spiritual and material needs to support, love, honor, respect in this life and the next a lot taking care of his spiritual and material needs. And this is very similar to the concept of, you know, understand when you have a close friend, you know, how far would you go and taking care of them, then anytime they need to be supported, you would support them, anytime they need to be defended, you would defend them anytime they have a need that needs to be fulfilled, you will try your utmost best to fulfill that need. So
this linguistic definition, it ties in very, very closely to the shallow use of it to the shallow use of it. Now, Allah subhanho wa Taala he actually makes it very, very clear in the Koran, what is required to be from the only of Allah subhanaw taala. Allah subhanho wa Taala he says, Allah in the only Allah Allah, Allah, Allah Allah has a known alladhina amanu What can we attack on this inshallah Yunus verse 62, and 63 so the units were 62 and 63, were almost final data, he says, verily, the idea of Allah subhanho wa Taala are those who fear not, nor do they grieve those who believe and keep their duty to Allah.
As he points out that Eman and taqwa imply that they have a strong theoretical belief as well as correct practice and deeds. So over here, not only does their Akita, their sense of belief need to be correct and rectified, but also there should be a sense of action as well, there should be a sense of action as well. And this, you know, two points are very, very critical number one, the correct belief in Allah subhanho wa Taala. And number two, the correct actions as well, in terms of correct belief, you know, you'll find certain people that believe that one can become a part of Allah subhanho wa Taala or a certain group of people that believe, you know, Allah subhanho wa Taala
is everywhere, and eventually when we die, you know, we will become a part of Allah subhana wa Tada. And this has his, you know, strong links in Sufism, that will touch at the end of the halaqa in terms of correct actions. And certain levels of Sufism, when you reach that high level, you're actually no longer required to do the deeds, that the average person is required. You know, the average layman, when he does those deeds, is just because he's a layman. But as he gets hired his ranks to Allah subhanho wa Taala. And he starts to learn, you know, the truth about this world, and Allah gives him cash, you know, then at that time, he stops praying, he doesn't no longer gives us a
cat, he will lie, he will curse, you know, he will come at every haram under the planet, because those are only for the laypeople only for the laypeople. And this was, you know, a famous video on YouTube.
By this, this famous Sufi shake of our time, shake nauseum. Have you guys heard of
him, some of you might have heard of him. So anyways, you know, shake hands, and he's talking about, you know, the wahabis right there, he's talking with our hobbies. And he becomes very, very, very, very, very, very vulgar. Right? And they're like, yeah, Chef, you know, why are you cursing? It's not, you know, befitting and he's like, you know, you know, my movie, don't worry, they know, the penance be lifted from me, you know, they're dangerous, no running longer record the deeds that I do. And I was like, what type of nonsense is this? You know, if anyone was going to reach that level, at what have been the prophets and messengers, right, but even they start their utmost best
to worship Allah subhanho wa Taala. So what we're going to see at the end, is
what differentiates and asuna from the Sufi movement is their goals in spirituality. The goals in the Sufi movement is to become a part of Allah subhanho wa Taala. The goals of the sun and spirituality is to become a slave of Allah subhanaw taala and that is, you know, a key distinction that we'll discuss later on. Second thing that we need to understand about the idea of Allah subhanaw taala. So he said, they are the ones that have in mind and they are the ones that have Taqwa. The second thing we need to understand is that just like a man fluctuates, and taqwa will fluctuate, then the levels of the earlier will fluctuate as well. The levels of the earlier will
fluctuate as well. In the verse in Surah, fateha, verse number 32, sort of out there verse one, number 32, Allah subhana wa tada he says, some of them Kitab Allah demystify them in a betina Birmingham volumen nfcu woman whom accosted woman whom sought to convince her to be the law. Then those who we chose from our service inherited the book, but of them
Some who wronged themselves and of them are some who are intermediate and have them are those who outstrip others through good deeds by the will of Allah subhanho wa Taala the first description that Allah subhanaw taala gives over here, his affiliation with the book of Allah subhanho wa Taala odorata Nikita that we gave them the book. So this is another characteristic of the Holy of Allah subhanho wa Taala is that how they will have a strong affiliation with the book of Allah subhanho wa Taala, then Allah subhanaw taala. And this verse, breaks them down into three categories, he breaks them down into three categories, it will cathedra him Allah, when he comments on this, he says the
first category is those that wronged themselves, the first category is those that wrong themselves. How are these people described by wronging themselves? Number one, they perhaps do not fully fulfill all of the obligatory deeds, or they fall into some of them hydromet or they fall into some of the things that are forbidden. And that is how they express themselves, but not fulfilling all the liberatory deeds are falling into them hydromet. Then the second category, there are the intermediate ones, they are the intermediate ones, the intermediate ones, they fulfill up all of the obligations, they stay away from the Heron. But they don't necessarily do all the recommended
actions, but they don't necessarily do all of the recommended actions. And then the third category he mentions, acerbic, oil filled pirate, subchondral pirate, and they are the ones who proceed other in good deeds. These are the ones they do the obligatory deeds, they do all the recommended deeds, they stay away from the Haram and they stay away from the things that Allah dislikes as well. They stay away from the things that dislikes as well. So in this Hadith, clearly, again, you see that Allah subhanaw taala is saying that some action needs to be take take place, while you are from the idea of Allah subhanaw taala. Anyone that claims that you can be from the idea of Allah subhanaw
taala is just without doing actions. He's just like, he's this clearly and simply like.
Now, another thing that we want to mention over here
is that in terms of, you know, outward piety, we will never truly no who was from the idea of Allah subhanaw taala you cannot judge you know, pipe, you cannot judge who is the only award from the owner of Allah subhanho wa Taala, just by their outward piety. And we know this clearly from the Hadith of the Messenger of Allah sallallahu alayhi wa sallam that a person can do what seemingly looks like righteous actions. But on the Day of Judgment, this person is humiliated and disgraced, right, because their intention was for other than Allah subhanaw taala. And unless messenger so so I mentioned the scholar, he mentioned the philanthropist, and he mentioned the martyr, that all these
three people, they're doing noble things, but because their intention was impure, they know their deeds were worth for nothing. So same thing over here is that we cannot judge who the only of Allah subhanaw taala are based upon just appearances. But in reality, we do not know who the audio of Allah subhanaw taala are for certain, unless Allah mentioned them in the book or the mentioned in a hadith. In this day and age, it is impossible to know who is from the idea of Allah subhanaw taala who is from the idea of Allah subhanaw taala the scholars of the past they gave you know
categorizations of who are the closest only of Allah subhana wa Taala and what their ranks are, and he said that the best of all, there was almost no to Allah, or the angels, the best of all, they have Allah subhanaw taala are the are the angels, and then they are the messengers, and then they are the prophets, and then they are the righteous scholars and then they are and then they are sorry, after the the the prophets then they are the companions of the Prophet of Islam. And then they are the righteous scholars and then they are the righteous scholars, and these are the categories that they gave of the audio of Allah subhanho wa Taala these are the categories that the
gift of the idea of Allah subhanho wa Taala.
when it comes to the understanding of the idea of Allah subhanho wa Taala. If you were to look at the verse in Surah Yunus, you realize that concept of being overly of Allah subhanho wa Taala is something that is very general meaning that it is something that can be attained by all of the believers, right? It's not something that is exclusive, but when you look at how the Sufi is understood this, they understood this to be something very, very exclusive, that only a few select people can become from the idea of Allah subhana wa tada and in fact, the concept of being a valley of Allah subhanho wa Taala is actually you know, for them is various stages, that a person will have
to go through various stages in life to become a valley of Allah subhanho wa Taala and show you their understanding. In the one of the the Sophie's of the past he has a poem, he says the position of the William and l Bursa is below the messengers, but he is above the prophets he is below the messengers, but he is above the prophets. And this is like, you know, panela How can there be someone greater than the prophets and messengers of Allah subhanho wa Taala if Allah found hiding those people, he would have made them the prophets and messengers, right? Unless I know it's Allah specifically chose the prophets and messengers for specific reasons because they were the purest of
Creation. They were the purest of his creation. So now with the soup is intended by who, you know, I guess, recognizing these people as Odia is to make these people demigods, where these people are worshipped and served, besides of us panels, either these people are worshipped and served besides Allah subhanho wa Taala. And one of the, you know, the greatest atrocities is that they will make, you know, people who are human shouting into the ovilus panels, I'll share a personal story with you. When I was in a studying at Islamic University, there was a brother from Turkey, a brother from Turkey, and he came from a very ignorant background came from a very small village, literally there
about 900 people that live in this village. And part of the tradition of the village was that when the couple would get married, the first night, the wife would not spend it with the husband, she'd spend it with the chef in the community to bless the marriage. And when I mentioned, you know, spend the night I mean, spend the night with the chef. So she would lose that special virtue with the chef and not with her husband. And I was explained a lot anyone that can you know, falls into this, this is not a word of Allah subhanaw taala this person is a human shape one in abusing the deen of Allah subhanho wa Taala to fulfill his own desires and needs to fulfill his own desires and needs. And
that is why you know, particularly when they go to like India and Pakistan and Bangladesh, you know, people who are like fortune tellers who are soo seller, soothsayers, magicians, people consider these people as the only of Allah subhanaw taala. Right. And the reality is, these people are not the only of the exact opposite. They're the only one they are, you know, human shaped ones. Now, why, you know, why am I actually mentioning this, because in reality, you're going to come to see that these are the people that are taking the de they're, you know, destroying the deen of Allah subhanaw taala In the name of Allah subhanaw taala. So it is like the worst possible thing that
could be done, it is the worst possible thing that can be done. So when people are looking for Olia, rather than looking for signs of righteousness, they look for people that can amaze them. So for example, you know, one of the audio he makes it raises his hands and makes a dog, and that dog comes, you know, you know, instantaneously they're, like, this person has to be from the audio of Allah subhanaw taala you know, let's surround him and, and do all sorts of crazy things. And then when you actually look at these videos, there's actually a BBC documentary about this, I show this in my, in my light of guidance class, about how in India, you know, there's a guy who actually like,
makes this device come true. So for example, you know, he'll, he'll be like, Yala, you know, grant me a coconut. And there's like, one of his companions is hiding behind the tree. They like throw the coconut over the tree. And the people that like a lot of luck, about a year, he asked for coconut, he got a coconut. And then it'll be like other stupid things that he does. But it's also it's all shenanigans to gain the trust of the people and to eventually get their money. That's when it eventually comes down to the model, the concept of wilaya is about getting money from the people, you're sick, come to me pay me, I will make dua for you, you will get better, you're unable to do
something, you're unable to get a job come to me pay me and you know, I will make demands that you get a job or do some other crazy stuff that you get a job.
So that is the modern day concept of wilaya. That is the modern day concept of wilaya. Now,
this concept of we lie in Islam, something we've discussed in the past, but as believers our allegiance is to Allah subhanho wa Taala, the messenger and the believers, right, this is a part of our faith, this is a part of our allegiance. Now, understanding this allegiance is very, very important. This is a part of the fundamentals of our faith, understanding the concepts of Wallah and Bara in Islam, right, these are very fundamental concepts in Islam. Now, part of being a believer is that your wilaya your allegiance needs to be to all those things that Allah loves, all those people that Allah loves, and to the believers in general. Now when you look at the hypocrites, Allah
subhanaw taala describes the hypocrites in the exact opposite manner in the exact opposite manner. So unless I know what Allah He tells us in the Quran, but she didn't want to clean up another home other than Allah, Allah de la Donal Katharina Alia I mean don't mean I have to hoonah endo Melissa Linda Jamia, this is certainly servers 138 and 139. Bear on to the hypocrites the tidings that for them. There's a painful Doom those who choose the disbelievers for their friends, instead of disbelievers. They do they look do they look for power at their hands, low all power belongs to Allah subhanaw taala or power belongs to Allah subhanho wa Taala. Now we tie it into this concept.
Because this is a very important lesson that as a Muslim, you're required to know who the other believers are so that your allegiance can be for them who so that your allegiance can be for them. And this comes into the fact that what are the signs that you should be looking for? What are the signs that you should be looking for
So the thing that unless Finally, Allah mentions in this verse is that they're constantly supporting the believers. The only Allah Spanos Allah will constantly be supporting the believers they're not going to be supporting the disbelievers. Number two is that after their Eman and taqwa, they're always doing righteous deeds, they're always doing righteous deeds. Number three, they call the people to Allah subhanho wa Taala. And not to themselves, this is a very, number three is very, very important. The distinction between a truly of Allah subhanaw taala, and you know, Willie of Satan is that the value of Allah will always call to Allah subhanaw taala whereas the value of shaitaan will
always call to himself, that look what I can do for you. Look what I you know what I am capable of, where's the video of Allah subhanho wa Taala you will always attribute everything back to Allah subhana wa tada he will always attribute everything back to Allah subhanho wa Taala.
I'm trying to go through this quickly because I want to spend quite a bit of time on the Sufism.
Okay, let's move on to the next part of the Hadith. The Prophet sallallahu alayhi wa sallam says, My servant does not draw near to me with anything more loved to me, than the religious duties that I have imposed upon them, then the religious duties I have imposed upon him.
So the first sign of a value of Allah subhanaw taala is that he's going to be fulfilling the religious obligations. And these are from the five daily prayers to fasting to giving up the cat to trying to give a go for Hajj, all these obligatory deeds are the first thing that the idea of Allah subhanaw taala will be doing. Now, Allah subhanaw taala makes it very clear over here, that the things that Allah subhanaw taala is pleased with are the obligatory deeds. And this leads us to a very important concept that in this day and age, we have, you know, a perversion of understanding where a person can be spiritual, but not religious. So it will be a very common statement. You know
what, I'm not religious, but I'm spiritual. What exactly does that mean? And they'll come up with a wide variety, you know, of ways to define what they mean by that. But the Messenger of Allah sallallahu alayhi wa sallam, he says, that in order, you know, for a believer to be beloved to Allah subhanho wa Taala, and his faith to be accepted, it needs to be in the chronological order that Allah sent, right. So, understand it this way, understand it this way. Imagine there's a person that prays Korea, Malaysia the whole night, from the time of a shot, all the way to the budget. And the same person, he fares the whole day, he has, you know, from the time of budget, all the way till the
time of magnet, and he does this 365 days a year, okay, 365 days a year. And then you have a person that only prays the five daily prayers, he only praise his five daily prayers, does not do anything else in the sight of Allah subhanho wa Taala, who is more Beloved, who is more Beloved, good.
The guy that does the five daily prayers, right? Fantastic. That's what you need to understand that a person can do as many voluntary deeds as he like, he can pretty clear Malayan the whole night, first the whole day. But if he's not fulfilling the obligations, that has no way to with Allah subhanho wa Taala, because Allah has, is already telling you what he expects of you. This is an example of you know, you have a worker for you, you tell the worker to you know, pay to the door, instead of painting the door, you know, he will build you a house, he will, you know, take care of your garden, he will do you know, a whole bunch of other stuff. But he won't do the thing that you
asked that you asked him for. Right? Was that slavery to be any good to you? No, it's not. He's done a whole bunch of other stuff that might be great and beneficial, but he's not doing what you asked for from him. Similarly is the case when Allah subhanho wa Taala gives His commandments, that look, these are the things that are obligatory upon you. And then she thought comes into series, the people he's like, you know, what, don't worry about the obligatory deeds, you know, just focus on these other things. And people think that that will be enough, but in reality is that is not the case, focus on the obligatory deeds first, and then move on to everything else, then move on to
everything else. Number two, when it comes to the obligatory deeds, it's very important to understand that the obligatory deeds are a mercy from Allah subhanho wa Taala the obligatory deeds are mercy from Allah subhanho wa Taala. In what sense is that once you truly understand that Allah subhanho wa Taala is not in need of our worship, you start to question why do I worship them? Why do I worship them? So number one is because Allah loves that worship from you. And number two is because you have everything to gain from it, you have everything to gain from it. every act of ibadah that Allah subhanaw taala has legislated. You will find spiritual benefits in it, you will
find spiritual benefits in it. So in the salata, 10 100 Russia, you will know that the Salah the people who prayed properly, it will prevent them from doing evil and lewd deeds. When the slave of Allah makes sense that to Allah, He is the closest to possibly gets to Allah subhanho wa Taala hoodman ammonium sakata
Whoa, whoa, whoa matsuzaki take from there was a sadhaka that will purify them, right? So all of the obligatory deeds that last minute Allah has legislated. They have a spiritual benefit and in your mercy from Allah subhanho wa Taala they're a mercy from Allah subhanho wa Taala and that is how the worldly herbalist will view them. That is how the world of Allah subhanaw taala will view them. Now talking about the concept of the value of Allah subhanho wa Taala the value of Allah is not looking just to benefit himself, but he's looking to do that which is beloved and pleasing to Allah subhanho wa Taala that which is beloved and pleasing to Allah subhanho wa Taala. So it doesn't just do the
minimum, but he strives for even more than that. And that is why the Messenger of Allah sallallahu Sallam goes on to say, and the Hadith kotse, my servant continues to draw near to me with supererogatory work, so that I shall love him so that I shall love him. And this leads us into this discussion of why do we need to do supererogatory deeds? Why do we need to do supererogatory deeds. So going back to the example of the worker, you have two workers, right? One worker, you tell him to paint to the door, sorry, two workers, you tell them both to paint the door, one worker, he paints the door, the other one, not only does he paint the door, but he paints the whole house, he fixes
your roof, and he fixes your piping as well. Out of the two, which is going to be become more beloved to you, the one that did what you asked and did more, the one that did what you asked and did more. And that is why Allah subhanaw taala he mentioned over here that he becomes beloved to me, because the first person, he's a good slave, he's doing what you asked of him, the second slave is doing what you asked of him, and doing more than that, and doing more than that, and he's doing it out of love for you. So understand this when a person doesn't do the obligatory deeds, He is worthy of punishment from Allah subhanho wa Taala. And if he were to leave it off, he potentially could be
punished. Whereas when it comes to supererogatory, deeds, the voluntary deeds, a person does them he gets rewarded, but if he doesn't do them, there's no punishment, there's no punishment. So eventually, what is the driving force behind voluntary deeds is the love of Allah subhanaw taala the driving force behind voluntary deeds is the love of Allah subhanaw taala and when you show special love to Allah subhanho wa Taala Allah subhanaw taala will show special love to you Allah subhanaw taala will show a special love to you.
So that's the first thing. The second thing with voluntary deeds is that these voluntary deeds, they are a protection before between the Heron and us, there are protection between the Hassan and us the Prophet sallallahu alayhi wa sallam he says he Albania como bhaineann taramasalata minahan su 13 mil hamdulillah mineral, Helen, the place between you and the forbidden acts a covering or barrier of permissible acts of permissible acts. So one of the best ways to protect yourself from committing sin. And this is going to sound you know very simplistic. One of the best ways to protect yourself from sin is to do good deeds, right sounds very, very simplistic. But what we're not seeing over
here is the spiritual effect that these good deeds will have, that the more good deeds a person does, then the more easily he will abstain from heroin, the more easily you will abstain from heroin. But when a person minimizes his good deeds, then the more easily he will fall into heroin, the more easily he will fall into heroin.
Apart related to this is that talking about voluntary deeds, one of the better voluntary deeds that a person can do is actually to stay away from those things that are not growth, to actually stay away from those things that are Makoto. Now this concept of understanding McLovin is just like understanding and was the Hubble recommended that just like doing recommended deeds, leads to the love of Allah subhanho wa Taala. Doing disliked deeds could lead a person to falling into harm. So if a person is not protecting himself from falling into the McCrone deeds, it will become easier for them to fall into the harem, it will become easier for him to fall into the harem.
a person may think, when reading this Hadith, when I was fine with Allah, he mentioned in this Hadith, that if a person does the voluntary deeds, he becomes beloved to Allah subhanho wa Taala. Does that mean that Allah subhanaw taala doesn't love the person that does the obligatory deeds? And the answer to that is no. This is not what the Hadith is actually saying. What the Hadith is saying that if you want to attain a special type of love of Allah subhanho wa Taala, which is the love that Allah has for his Olia. Then this is something that a believer strives for by doing the obligatory deeds and the voluntary deeds. And if a person is not doing the voluntary deeds, he will still have
love of Allah subhanaw taala but not that specific love. Whereas if a person only does the voluntary deeds but does not do the obligatory deeds, then he would have lost out on everything he would have lost out on everything.
Then he lost
panatela goes on to say, when I love him, I am his hearing with which he hears his seeing with which he sees his hand with which he strikes and his forte with which he walks. Now the scholars of the past they differed, you know, how does a person how does Allah subhanaw taala become a person sight and a person's hearing and a person's hand and a person's foot and the different over various opinions of which I want to share
four of them with you with Knights Allah. So opinion number one is that the person's whole becomes busy with what Allah what is related to Allah. Hence, he never listens to anything except that it is pleasing to Allah, he never looked at anything except that it is pleasing to Allah and so forth. And this is the opinion of all katabi and Adobe. This is the opinion of katabi in Adobe, that a person becomes busy with what is related to the pleasure of Allah subhana wa tada and he never hears or listens, except that which is pleasing to Allah subhanaw taala opinion number two is the person makes Allah His goal and purpose. And therefore it is as if Allah has become the persons hearing,
seeing and so forth. So the person has made Allah subhanho wa Taala their goal and this opinion is not attributed to anyone specific. But remember show Kenya Rahim Allah He says that this opinion is not strong at all, this opinion is not strong at all.
Number three, is that Allah supports his rally in the same way that the usage of hands and legs to fight his enemy. So let's find out what other supports is Wali, just like a person needs his arms and legs to fight his enemy, just like the person uses his arms and legs to fight his enemy. This is the opinion of a toughy. And so Kenny, was very critical of this opinion, as well. And so Kenny was very critical of this opinion as well. Then the fourth and last opinion and this is the strongest opinion out of all of them. This is the opinion of immunology. This is the opinion of immunology, mahalo Tada. And he goes on to say, whenever anyone strives to get close to Allah by performing the
obligatory deeds, and then the voluntary deeds, he will come closer to him and it will raise him from the degree of faith to the degree of sun and he will begin to worship Allah with a presence and watching as if you're seeing him and his heart is filled with recognition of Allah, his love, his granddaughter, fear of him reverence of him and his greatness, he will become delighted by his presence and crave turning to him, until his heart is so filled with the clear recognition of him that it will be as if he is seeing him with his eyes. So this point what it can be summarized as that the slave will reach a point where he abandons his own desires and cravings, and only desires
those things that Allah subhanaw taala is pleased with. At that time, when he looks he will look for the sake of Allah when he speaks, He will speak for the sake of Allah and when he listens, he listens for the sake of Allah subhanho wa Taala. So basically, the Wali he finds a way to make all of his daily interactions for the sake of Allah subhanho wa Taala and that is how Allah subhanho wa Taala will become his hearing his sight and his actions when he does those things only for the sake of Allah subhanho wa Taala only for the sake of Allah subhanho wa Taala and seeking the pleasure of Allah subhanho wa Taala
now let's move on to the juicy stuff. Okay, the juicy stuff, the concept of purification in Islam, the concept of purification in Islam, Allah subhanho wa Taala he tells us in the in the Quran sort of chumps, but after the Harmon zakka wakad haba Mendoza, the certainly whoever purifies himself has succeeded, and certainly one who corrupts himself has failed. So the concept of purification in Islam, spiritual purification is to empty out from the heart and from the soul, everything that is considered evil advice, that is the goal of purification in Islam and spirituality, to purify from the heart and soul, everything that is considered evil advice. And when a person does that, that is
when his heart will become pure to the degree that Allah subhanaw taala will accept from him to the degree that Allah subhanaw taala will accept from him and this ties into the verse in, in, in, in where I was trying to assess your Medina and family what are known as Allah because when Salim there on that day, one's wealth and children will be of no avail, except for the one that comes with a pure heart, meaning that a person's heart has to be pure, in order for Allah subhanaw taala to accept their deeds, certain things will completely corrupt the deeds, certain things will just tarnish the deeds. So a person has Schick then this is the greatest form of impurity right in them
and machinery can adjust that machico are nothing but impurity. So that is the greatest form of impurity that the hearts needs to be purified from. And then things like envy, things like jealousy, things like hatred, all those things need to be purified, all those things need to be purified. And just like there is a hierarchy of deeds in terms of the good, then there's a hierarchy of deeds in terms of which are bad. So the greatest form of good is still hate. The worst form of evil is shift, right? So just like a person
works on purifying history. The first evil that he needs to eradicate from himself is sick. The first evil he needs to eradicate from himself is sick. So now the goal of purification according to Quran and Sunnah is purely to become a good slave of Allah subhanaw taala. So then if Allah is pleased with us, we will be entered into paradise. If Allah is not pleased with us, you know, then, you know May Allah protect us all were saved from the Hellfire were saved from the hellfire. So that is the the goal of that spirituality of this cleanliness of this purification that we worship Allah subhanaw taala in such a way that Allah becomes pleased with us as His servants. And this has
entered the paradise and saved us from the hellfire. Whereas when you look at, you know what the Sufis have to say, their goals are completely different, their goals are completely different. And the way they go about purification is completely different as well. So our way of going about purification is following the way of the Messenger of Allah sallallahu alayhi wa sallam, and following the commandments of Allah subhanho wa Taala whereas when you look at the Sufi movement is the exact opposite they will introduce their own ways. And I'll give you an example over over here Sal bin Abdullah to study you know, someone that a lot of people quote from, he goes on to say that
it is he stated that not being able to perform obligatory deeds, because one has not eaten enough, is better than being able to perform the deeds with a full stomach than better than being able to perform the deeds with a full stomach. And this leads you into the super understanding of Zod. Right, this is something we've discussed in the previous halaqaat our understanding of Zod is staying away from those things that are displeasing to Allah subhanaw taala the Sufi understanding of the hood is staying away from those things that even Allah made permissible staying away from those things that even Allah made permissible suicide bin Abdullah to study he's saying over here,
that if you were to keep yourself hungry to such a degree, that you can no longer pray, then this is better than actually praying itself, then this is better than actually praying itself and you know, directly against you know, what the Messenger of Allah sallallahu alayhi wa sallam, you know, taught another one and this is, you know, just crazy. He said, Those poor people referring to the scholars of Hadith, and so on, they take their knowledge from the dead, on the authority of the dead, while we take our knowledge directly from the living who does not die. So their goal in this spirituality is not about you know, mere fear canopied anymore, it is about to developed, you know, a direct
channel with Allah subhanho wa Taala where they will start to receive why from Allah subhanaw taala will start to receive why from Allah subhanho wa Taala. So, the the main point is not to worship of Allah that is their goal. Instead it is to either the witnessing of Allah subhanho wa Taala with the column of Shahada or it is you know, the temporary state of unification with Allah subhana wa tada when one joins Allah subhanho wa Taala, or complete loss of one's humanity in the realization that everything is Allah, or in the in the concept of wanting to lose the concept of one little widget. And a person's goal is simply to witness the reality of Allah or to realize that everything is
actually only Allah, once he has achieved that goal. What is the purpose of continuing to perform deeds or acts of worship of Allah? Many Sufis themselves answer this question. They claim that they will no longer be obliged to pray or perform any acts of worship, because they had already reached their goal. Furthermore, all the forbidden
becomes permissible because the purpose of forbidden is to help the person reach that goal. So their goal was to become unified with Allah subhanho wa Taala. And once they reached this, you know, state of unification with Allah subhanaw taala there is no halal and haram for them, right? Because the halal and haram are only good until they get you to the goal and once you reach that goal, the halal and haram or you know, have no use. And I want to share some interesting quotes here. So even though halaby not ebenen Arabic ignore harrowby, the famous Sufi, he says, The Lord is reality and the slave is the same reality. Wolter me, then who is the one who is responsible for doing deeds? If you
say it is the slave, He is the Lord. And if you say it is the Lord, then who can burden him with responsibility and who can burden them with responsibility? Absolute nonsensical garbage by let's move on to a story with Evan Samia.
Samia Rahim Allah He says, The knowledgeable shift commander in Marathi the shape of his time narrated to me when he came, and it reached him from what the Sufi said about the heat. I read some of what they say of faith until misalnya people didn't miss any massive huge Sufi, and they found him in contradiction with the Quran and Sunnah. When I mentioned to him, he said the Quran does not contain to heat. In fact, all of it is shift. Whoever follows the Quran will not achieve the heat. I said to him and your people, his opinion
What is the difference between having intercourse with one's wife or non related woman and the sister? Or are they all the same? He said the people who are veiled from the truth, believe that they are forbidden. And that is to you know, not have marital relations with a non related woman or the one sister, they are forbidden for them. But as for us, they are not forbidden as for us, they are not forbidden. And this gives you you know, real life examples, someone claiming that the Quran will not teach you to hate, but it is a book of Schick. Like what you know, this is like shaytaan I don't know what to say to this. But she tonic vomiting, vomited. depricated, urinated in this
person's head and breathe it inside this person's head. This is the you know, the ultimate form of Cooper over here ultimate form of Cooper over here. Now, what's interesting over here very, very interesting is that you see a very big commonality between the rationalists and the Sufi is over here, that the rationalist and we're talking those people that went down the path of like Aristotelian logic, they said that you have the wise and intelligent people, they have their laws. And then there are the laws for the layman. And the laws are for the layman, or their belief in God and you know, doing righteous deeds, whereas the laws of the wise and intellectual people, they can
do what they want, because they don't need to be preoccupied with religion. So that was the movement of the rationalists then you have the movement of the Sophists and you notice this exact same thing. They have a hierarchy of people who have reached a level where they no longer needs to do the good deeds and they're doing a good deeds and staying away from Haram is only for you know the the masses, it is only to keep them out or to keep the masses busy. Now, when you look at what the deen of Allah subhanho wa Taala was, it was one in the same whether you're a prophet, whether you're the most lowly of the low, you still have to worship Allah subhanho wa Taala, five times a day you have
to give you a ticket, you have to go for Hajj. Now, does this hadith actually support the concept of good and evil, as they say that when the prophet Elijah them says that, you know, Allah becomes his site with which he sees and it becomes a hearing with what she hears. If a person was to take this in the appearance, and was to take this void of context of the other verses and the Hadith, then yes, the person could argue that case. And this is a defining characteristic of the people of Islam, that as a singer, we take all of the narrations together, right, we will never take one Hadith and derive a ruling from it or derive a benefit from it. But rather we will take all the narrations, all
the verses about that particular subject, and then derive a ruling. And this is what you'll see is the characteristic of the Buddha, the people of innovation, that when they want to prove a point, they'll prove their point first and then try to find something that supports their argument and then try to find something that supports their argument. And the sooner we look at the Quran and Sunnah first and then develop our argument from the Quran and Sunnah. And then the second thing while we accept all of them durations, they will only accept isolated nourishes they will only accept isolated narrations. So personally when you isolate this Hadith, it may seem that you know what this
hadith actually is talking about becoming one with Allah subhana wa tada and being united with Allah and Allah becoming the creation and so on and so forth. But in reality, that is not the case in reality, that is not the case.
Let us conclude with the last part of the Hadith, where he goes on to say, worry to ask me of something I would show the gibberish to him and worry to ask me for refuge, I would surely grant him it, I will surely grant him it. When you look at this concluding part of the Hadith, you see that even when the Wali of Allah subhanaw taala, reaches his status of wilaya, what does he still do? He continues to ask Allah right, he continues to ask Allah, you never become self sufficient, he never becomes you never thinks himself independent. But here he says, if you would ask me, I was still granted to him. No, so he knows that it is only a law that can read and it is only a law that should
be asked. And if you were to seek refuge, Allah would granted to him. And this teaches us a very valuable lesson over here, you know of one being content with what Allah gives the slave one being content with what Allah subhanho wa Taala gives the slave. So asking Allah subhanaw taala for something that he hasn't given you and is not giving you that I'll give you a clear example. This is the example of sodomy who cos side of NaVi workers Raja Allahu anhu. As he got older, he lost his eyesight. And then they came to him they said yes, sad, you know, why don't you ask Allah subhanaw taala to return your eyesight? Why don't you ask Allah subhana wa tada to return your eyesight side
of it. Who cares about the Allahu anhu he responded by saying that what Allah has ordained for me is more beloved to me than asking of Allah subhanho wa Taala for my setback, because he knows what is best for him because he knows what is best for me. So some of the scholars they used you know such narrations to indicate
that a person should always be contented with what Allah subhanaw taala has. And you know, you shouldn't seek out more than that. So now this notion of side it's not held in its proper place. It's not held in its proper place. That yes one should be patient on the trials that Allah subhana wa tada has sought as given the slave, but at the same time, if a person can do much more hired in another way, he should ask Allah subhanho wa Taala for that other you should ask Allah subhana wa tada for that other good. So what is the person actually get from asking Allah subhanaw taala that if a person is a Willy of Allah subhana wa tada? Why does Allah still want that one we have a lot to
ask of Allah subhanho wa Taala number one, to give pleasure to the will of Allah subhanho wa Taala because the pleasure of the valley of Allah subhanho wa Taala will come in two things, it will come in when Allah subhanaw taala grants the world what he asks for. And number two, it is in the realization that Allah answered his door, it is in the realization that Allah answered his dua. Now which of the two is greater, which of the two is greater? Get it having Allah subhanho wa Taala grant you what you asked for, or the realization that Allah actually responded to you the realization that I'll actually responding to the second one, right? And every time you know we make
when Allah answers it, we are more happier about the fact that I'll answer that what I was fine with Allah actually gave us most of the times, most of the times. The second reason why Allah subhanaw taala wants the the value of Allah subhanaw taala to ask, is dwis the greatest form of worship is the greatest form of worship of Allah subhanho wa Taala so the slave of Allah is continuing his worship. Number three, it frees the slave of a lot from arrogance and pride. When you don't ask of Allah it is very easy for the heart to become filled with arrogance and pride. And then number four, do I is a means dry is a suburb for attaining things do is a suburb for attaining things. Now
there's a last part of the Hadith, which remember no Ibrahim Allah He didn't mention, but Emmanuel Bukhari did and that last part of the Hadith is I do not hesitate to do anything, as I hesitate to take the soul of the believer for he hates death, and I hate to harm him and I hate to harm him. Now there is a discussion as to what does it mean that Allah subhanaw taala hesitates, I don't want to get into that right now. It's almost nine o'clock and it's getting late. So we'll conclude over here. So inshallah, in the next halaqa we'll take this last section that Emmanuel Bukhari mentions, but not Amendment No, we and then we'll start with the next Hadith, which is relatively short, the
next Hadith is relatively short. And those are the people whom Allah subhanaw taala does not hold accountable. They are the people that Allah subhana wa tada does not hold accountable and there's divine I mean, there is not divine but there's wisdom on behalf of imama know about him Allah to put these two heads together because uh you know, that whole Sufi concept of you know, the only of Allah not held accountable. The next Hadith clearly states who are the people that Allah subhana wa tada has lifted depends from for the people that are lost. I know what Allah has lifted the pens from, and clearly, you know, the idea of Allah subhanaw taala their understanding of the idea of Allah
subhanaw taala were not mentioned in that they will not mentioned in that. So we'll conclude with that. We'll know who ta da Silva who cinematical Nabina Muhammad wa ala alihi wa sahbihi wa sallam. And we will take questions if you guys have questions and Sharma Go ahead.
Did you say that?
I did not say anything like that. I intentionally did not say that. I mean, to say that a companion was incorrect, is not befitting for any person to do.
But I what I said is that what I said that the scholars, certain people misinterpreted this act, certain people misinterpreted this act. So, you know, part of our credo is to give the companions of the law firm the benefit of the doubt at all times. So my interpretation of this incident with sad, is that sad that whenever you accosted rhodiola, when he understood, he's in his old age, he's very close to the end of his life. You know, his eyesight is not going to bring him you know, any further type. He's done what he's needed to do in his life. And right now, to stay away from any evil that could potentially come due to his eyesight is, you know, a greater form of fitna than to just be
patient on you know, that the eyesight being taken away. And that is why he didn't make a block. Number two is that in times of calamity, there is purification was in times of ease, there is no purification. So sad understood that this is a purification from Allah, at the end of his life, and at the end of the life is better to seek purification rather than to seek ease. And this ties into the statement of bin Abdulaziz, which you know, will come next week in sha Allah, where he used to say that I do not wish for ease at the time of death, but rather I wish for harshness, or for perhaps for this is the last opportunity for sins to be purified. This is the last opportunity
To be purified, so that is my interpretation of the other side's actions, that in his personality he had, he felt that this was better for him, whereas the Sufi is they they took this, and they said lots of his work, even some scholars, they took this and they said, You know what, once you just be content with whatever Allah has given you, and don't ask Allah to change your condition, and don't ask Allah to change your condition. But in the Hadith is the exact opposite the Allah says that and when my only my only asks of him, I will hasten to give it to him. So the worry of Allah is constantly asking of Allah subhanho wa Taala.
Of course, there's so many things you shouldn't ask for law. So things that are hard on things to cut off ties of kinship
So it depends, like, What does he want? does Allah is a is expecting a prosthetic arm? Or does he really want his arm to grow back? He wants his arm to go back. I mean, so there's two aspects to this. One is we never limit the capabilities of Allah subhanaw taala, unlucky and keep, you can do whatever he wants, he could create another arm from that place, that's very possible. However, one should not go against the sin of Allah subhanaw taala at the same time, so let's create a normal methodology in the world. And, you know, as people, we should stick to that methodology, so once you've not asked for a lot, you know, Grant me When should I so I can fly? Right? You know, that
sort of thing. You shouldn't do that, because that's not part of the normal circumstances that Allah has created. So from that aspect, you shouldn't ask for it.
Ask for blessing circumstances within the norms. That's what you should ask for. Don't ask for extraordinary circumstances would ask for the circumstances that are normal to be blessing for you.
Allahu talana. Any other questions?
Okay, go ahead.
The level of sense. So, the methodology of the Sunnah, in terms of purification is three steps is three steps. Number one is to do the obligatory deeds, no matter how many sins you are committing the number two, is to take the time to fight off those sins. And then number three, is to do voluntary deeds, then to add on top of that, after you provide yourself from the sense to add on to voluntary deeds. Now, the wisdom behind this methodology that scholars have mentioned is that this is what it will lead a person to living off sin. So if a person is not doing good deeds, and is trying to live off love of sin is not going to be possible, because he has nothing to replace it
with. And that is why that replacement, which is the love of Allah, subhanaw, taala, the love of the Acura, it needs to be there at the same time, and that is why the obligatory deeds are there, the number two, he starts off by fighting the sins that he is committing. And this is done by recognizing the evil of those sins, right? So everything that Allah has made hard on, there's a clear and definite evil that we can see in it, there's not a single sin that Allah has made hard on, except that there's a clear evil in it. And then that is when we seek out, you know, why are these things around what is the present evil that is in it. And then the third step is adding to it the
voluntary deeds, and those voluntary deeds, they are there to help the resolve to strengthen the resolve of a person in fighting off those deeds. So that's the first part of the methodology. Second part of the you know, what you asked is, once you know the evil of something, it's very important that you ask Allah to keep you steadfast on that, right, that's where the heart will waver, and that is what the voluntary deeds are therefore, but what I would suggest, you know, taking it even further, is that when you lead like a support system, so for example, you know, someone has an addiction to alcohol, to cigarettes, to anything else, they all need support systems to get off of
them. Right. And similarly with since there are certain things that, you know, we all need support systems for, which is, you know, positive encouragement from our friends, you know, the dual of Allah subhanaw taala. You know, having, you know, pain and pleasure incentives, all those things that come into play. That will be brief and summarized answer below Tanana. 13. Last question. Go ahead.
Oh, so call me. Yes. Okay, fantastic. So,
from the sister side, Okay, fantastic. So the concept of asking other people to make blah for you the concept of asking other people to make dua for you. This is something that is actually discouraged in Islam, it's not a good thing to do. And that is why in the life of the Prophet sallallahu alayhi wa sallam, we only have one authentically
Recorded instance, when opennebula Katara de la Juan who was going to Mecca he asked him Omar make blasphemy Hashem Omar, make dua for me. All other times, the Messenger of Allah sallallahu alayhi wa sallam will make dua for himself. The scholars, they commented on this Hadith, and they said this was the one for several reasons. Number one, to show the permissibility, of asking others to make law for you. So it is something that is permissible, but it should not be the norm. It should be done in an extraordinary circumstances. So someone's going for hygiene. Amara, that's fine. Someone you know, you consider him to be a very good person, that's fine. But to ask each and every
individual, you know that that shouldn't be done. Number two, is that one's attachment should be directly to our last panel, Tyler, what differentiates us from Christianity is Christianity you need to go through your priest, you need to go through the Pope. Another question from the sisters. Yes. Fantastic, is that you know, you go through all the intermediaries in Islam, Allah made it very, very clear. in Sri Lanka, the need for any college my slaves asked you about me tell them that I'm here. There's no you know, what's the deal between us and Allah? subhanho wa Taala. So the general rule is that, you know, many cultures, part of their concluding the gathering, they'll say, Okay,
please make dua for me, right. But this is not something that should be done. Our Dwyer is not cheap. You know, we should not cheap in our relationship with Allah subhanho wa Taala. But rather, we should make the law for ourselves, and then take the appropriate means of making do as well. So for example, if you would ask your parents to make dua for you, this is why there is Mr. Jab. And this is there's quite in it. But finding some random person, you know, he has a big beard, he wears a green turban, and you're like making the law for me. You don't know who this person is, he could be righteous he couldn't be. So it's better not to ask everyone for the law up until you have reason
to do so. All
right, let's answer the sisters questions. Assalamu alaikum? Is it better to ask for adjourn? And
I don't know what that what is to make us more purified and resilient? Or should we ask for ease
in the middle of our lives? So should we ask for Azure? Or should we ask for ease? Why not ask for both ask for easy edges. And that's what I would suggest. You know, that's the middle path. Unless final data doesn't need to make it difficult for us, right? Allah has made it easy for us. And I was just reading a beautiful Hadith today in the Sunnah, never widowed? Where, how does one give shocker to Allah subhanho wa Taala to a degree that his fulfill his obligation, right? I mean, understand this, that in one part, you know, day one part of the day, is it possible to fulfill the obligatory gratitude to Allah subhanaw taala? And the answer is yes, the prophets of Allah. Hi, Leo. So then he
says that whoever says in the morning massacre had been in the army Martin oberheiden halakhic pharmacological Rashidi kolak, follicle hamdulillah sugar and he says, you know, mamsa b minyama tienen. In an evening he says, The the evening version of it is fulfilled his obligation in terms of gratitude to Allah subhana wa tada in that situation. So, rather than looking for a job or for ease, I would say asked for both, unless I know what Allah grant is, that is easy for us. And that requires, you know, knowledge and seeking it out. But it does not need to be difficult. It does not need to be difficult. Allahu talana.
Regarding keeping Soto home and not cutting off blood ties, how do you handle when a sibling refuses to talk to you, and you've tried.
Now, pseudo ham is obviously a very difficult subject to address. Everyone acts in different ways everyone has, you know, their own justified reasons. But the Messenger of Allah sallallahu alayhi wa sallam, he has told us that siliconera ham is not about doing goods to the one that does good to you, but silt or ham is about doing good to the one that cuts you off. That is what true slugterra ham is. So this situation when a sibling is cutting you off and not talking to you, then this is when you need to be extra good to them be extra goods to them, you know, be extra kind to them, buy them extra gifts, go out of your way, to please them. That is what should be done. And this is
something a person should strive for. Even if they refuse at least you're doing your part in doing good towards them will love them. What if you are constantly committing a sin like a haram relationship and recognizing who you are, and ask Allah to forgive you and take you away from it. That obviously this is something very good, you know, when a person is doing something Haram, they should ask Allah subhanaw taala to take it away from them, as well as you should make the effort yourself. You know, oftentimes all it takes is deleting a phone number deleting an email address, not going to places of common contact and communication. Those are part of the simple efforts that
we can make along with Allah subhanho wa Taala and Allah subhanho wa Taala you know will take care of the rest, but one needs to understand that one one embarks upon a prolonged sin, then the purification of that sin can sometimes also be prolonged. So person may have you know, remembrance of that person in their heart for a very long time. And it will take a while for it to go away. But a person needs to be patient upon that and ask Allah subhanaw taala to replace it.
With something better, and that's something that we should always ask for that, you know, whenever we're giving up something Harlem or LA, you know, replace what I'm giving up with something that is better for me in this dunya and the Acura Allahu taala. Adam curry will conclude with that. So panicle homo behind the Casa de La La Land, a silica. What's up Nick?