Striking Examples From The Quran #16 Stray Cattle
Date:
Channel: Nouman Ali Khan
Series: Nouman Ali Khan - Ramadan 2024 - Striking Examples From The Quran
File Size: 60.86MB
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AI Generated Summary ©
The speakers emphasize the importance of creating a culture of openness and transparency in Arabic, as it is essential for shaping behavior and misunderstandings of "hasn't seen" and "hasn't seen reality" in the afterlife of the Bible. They use the examples of The Greatest Woman in the series, The Good Shepherd, and The Greatest Woman to explain the transformation of women in the modern age and how it has changed the way women respond to women in the modern age. The speakers emphasize the need for long term thinking and a systematic change in one's mind to achieve success.AI Generated Transcript ©
Before you begin this video, just quickly wanted
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Once again, everybody.
Today, I am number 179
of
where Allah will give us yet another very
powerful image.
There's a lot to unpack here,
and there are some discussions in this aya
that
I'm going to kind of give you a
quick glossary overview of, because I think for
Muslims
these discussions are important to have. I'll be
candid with you about the difference
of opinion.
I probably stand in the minority opinion
camp myself on this, so I'll elaborate my
position. I think it's a part of, intellectual
honesty
that if I have an opinion on something
or I'm convinced of something within my study
of the Quran,
but that doesn't seem to be a good
majority of scholars or interpreters, etcetera,
then I should be candid with you about
that and say, hey. I've I've I've seen
their their argument. Here's why I don't find
it convincing. Here's my position.
You need to make up your own minds.
I'm not trying to tell you to subscribe
to one view or the other,
and but but there should be an openness
and an and a transparency when it comes
to certain positions. I'm not saying that the
position I'm about to share isn't shared by
anybody, but it's not in in
good
number. The the position has to do with
the opening statement in the saiyan. Allah says
that we we created and in the word
there's a direct meaning of creating, but because
it's used for
the creation of crop,
so there's a there's a kind of a
in the word, an implication in the word
of spreading out, but that's not the linguistic
meaning of the word. It kind of assumes
that secondary, you know,
added meaning to the word. So we created
for Jahannam,
and we created and spread out, now this
is the translation that's conventional understanding,
for jahannam,
many, many out of the jinn and the
human beings. Now that statement sounds like Allah
created a lot of human beings for one
purpose, and what's that?
Jahannam. And he created a lot of jinns
for the purpose of jahanam.
And that statement is in one way or
the other supported by
a good number of tafasir
when they come to this ayah that somehow
Allah designed certain people and their entire function
in existence was actually
to end up in Jahannam.
This is called when you say for,
in English, I say if I say I
I did this for this purpose,
right, I said I did this for this
purpose,
Then the for is telling you the the
reasoning behind something.
Right? For example, I cooked
for you
or I cooked for dinner,
so for the purpose of dinner.
Right? So the per the the word for
illustrates purpose. That's called
or illa in Arabic. Right?
But there's another there are other meanings of
the word laam. It's not just for as
in illa. It can serve other functions. And
one of the functions it can have is,
outcome.
Outcome. So for example and this is this
could sound sarcastic.
You have some you know, some of you
have children that are older now that you're
going to university. Right? They're and you're paying
their tuitions. You're paying their college fees.
And you pay their college fees and they're
missing all their classes and they're failing all
their classes and they're taking all the, you
know, all that free time and they're hanging
out with their friends and doing all kinds
of stupid things. And you find out at
the end of
the semester,
Right? And you get a notice in the
mail,
we miss your son. He hasn't showed up
at the university,
etcetera, etcetera.
Right? Is everything okay? Or you get this
notice
and then your son comes home
and you're like, this is why I paid
your fee. For this reason, I paid your
fee.
For you to go to the restaurant,
for you to go to this place, for
you to go play football. This is why
I paid all these tuitions. This is why
I go to work. I go to work
for you to go play around.
Now you said 4,
and
if the son is really stupid, he says,
Really? That's why you did it?
You could've just given me the money.
That statement,
to put it in a nicer English word,
that's lament.
Meaning, I did all of this,
and I did it for this,
for this tragedy, that would be kind of
a meaning.
It's similar to an incident in,
the the the life of Musa alaihi salam.
Musa alaihi salam was crossing the water.
Is behind him. The water has opened up.
He's crossing the water. As he's crossing the
water, he's got women, children, old people.
You know, they're they're all getting through and
the thing is
is not coming after an army. He's coming
after unarmed civilians and babies and moms and
old people. He wants to commit genocide.
That's what Fir'aun wants to do. And including
the Prophet of Allah, after seeing all of
the 9 signs, after seeing all of that,
he still got murderous intent and he's gathered
all of his armies and he wants to,
you know,
so he wants to come at them one
once and for all and end this problem,
you know, kill the vermin, basically.
And
Musa Alaihi Salam turns to Allah and says,
you know,
You you gave these people, these descendants of
the pharaohs,
one king after another after another. They have
this entire lineage. Right? Because this is a
dynasty for 1000 of years, centuries and centuries.
You gave them such beauty. You gave them
all kinds of wealth.
So they could misguide other people from your
path.
Now, one way to read that is, You
Allah, You made them really wealthy and You
made them really powerful because Your purpose You
Allah was so that they could serve the
job of misguiding other people.
But that's not how I would read it.
I would read that Islam Al Akhiba, look
at what you gave them, look at what
they could have done with that for the
world,
and how how grateful they could have been,
and look at what they ended up doing
instead.
That would be the kind
of reading.
And that's the kind of reading I read
here. It's a lament from Allah. Allah has
created such remarkable creation, the human being. Allah
says
except for the ones Allah shows, Your rub
shows rahma to, and that is for that
purpose, meaning the purpose of rahma is why
he made them.
If I the reason I have a harder
time accepting the alternative explanation that some people
were created for hell to begin with,
the reason I don't find that a convincing
explanation,
is then
everything else in Islam stops making sense,
at least to me.
It's very difficult for it to make sense
with accept accepting that explanation. Why? Because from
the very beginning,
the whole story with Adam
happens, Iblis disobeys,
and Allah shows the children of Adam are
all there, we're all there in Suratul Araf,
and you know Allah shows us,
Jannah and Jahannam essentially, and then He says,
you know, so
He turns to Iblis and says, whoever follows
you among them,
who's the them?
All of us. We're we're witness to this
entire drama. And so he says, whoever of
you whoever of them follows you,
he says,
I will fill hell with all of you.
If what happens?
If you follow him, he didn't say at
that time, by the way, some of you
were just created for that barbecue.
It's just a matter of time. He said,
no. If whoever of them follows you,
whoever of them follows And then even the
words in the Quran describing the Quran.
A guidance for people.
Or the Dua of Ibrahim
People should come here from all corners of
the world.
He didn't say only people that are not
meant for Jahannam.
He meant people.
Hadha Bayanul Lin Nasi This is a clarification
for all people.
You know, No, no, it's not like that.
We sent you as a rahma for all
nations and all peoples, Rasool is told, Except
for people that are supposed to just burn
in hell, they were just made for you
know, they were fuel for the fire anyway.
No. No. No. They chose that path. What's
further,
you know, pushing me in that direction, even
textually localize
to this area, meaning in this particular ayah.
If you go just a couple of ayats
before, Allah says,
you know the the example we gave we
talked about yesterday with the dog panting?
The very next ayah is what a terrible
example that would that is. Allah himself says,
what a terrible example that is.
The nation that calls Allah's ayat a lie.
And they're doing wrong to them
their their very selves.
One of the explanations
some scholars offered
for this on the other camp, the camp
where some people are made for Jandam,
in that camp. One of the explanations offered
was that,
well, you know, we all have the desire
to do bad and to do good.
We have and the nafs, we have
So we have the impulse. You you wanna
look at something that's desirable and you don't
wanna put your eyes down. There's an impulse
that's inside you.
There's an anger that's inside you and you
wanna, you know, you get angry, you wanna
slap someone across the face or punch somebody
in the nose or whatever.
There's there's an emotion that comes and that
emotion is not under your control. If somebody
says something to
to to make you angry, it's not like
you have so much iman that all of
a sudden you don't feel anger. You'll feel
anger. You'll still feel anger. You'll still feel
temptation. You'll still feel an urge. You'll still
feel
all and you'll still feel pride, you'll still
feel some sense of comparison.
You can't just say, oh, I'm a Muslim
now. I don't have Hasid anymore. Good luck.
No. That's not true. You have hasad all
the time. You have hasad of the guy
that's 3 3 cars ahead of you in
the traffic signal
who got out who got out and you
got the red. You're like,
You know, it's a mini hasad, but it
hasad.
You know, it's a capital lowercase
Right? But it's there. You have your emotions,
you can't control them.
Then he says, okay. So you have these
emotions,
right, and then you have the power to
control these emotions.
Right? So you've got this fire and then
you've got the fire extinguisher.
You've got both inside you. Right? And for
some people,
Allah just made their extinguisher weaker,
and some people, Allah made their extinguisher
stronger. So for the people who Allah made
that extinguisher weaker,
when they get really angry, they're not able
to help it, they'll throw a punch.
They'll break a wall. They'll push their mom
when they're a teenager and walk out of
the house, or they'll beat up their wife,
or some you know, because, you know, because
their extinguisher is smaller. They don't have the
kind of brakes that other people have. And
I personally, with all due respect, do not
accept that explanation.
I believe that every human being has an
ability
to contain themselves.
The Quran is saying, whoever would fear the
rub and would stop themselves from their feeling.
So the impulse that comes, Allah has actually
given us the ability
to put a stop to it. However, there's
something even more.
There's something even on top of that.
And what is to me, on top of
that is divine intervention. Allah gave us something
called the Ruuh,
which is a divine light from Allah. It's
a Burhan from Allah. That in the end,
above it all, if the anger is what
if the what if the fire and the
extinguisher are equal in power?
What happens now? Who's going to win? And
then at the end of it all, there's
something Allah has given us that overwhelmingly pushes
us in the direction of the light
towards
right and that is the the of Allah
that Allah put inside every human being. That's
a miraculous gift Allah gave us,
you know, which
at the end of it all, that is
what separates us more than anything else from
all the other species.
We have an ability to do good in
the most difficult circumstances.
Somebody could be be be tortured and beat
to leave the religion
and every cell in their body is saying,
Just do shirk. It's easier, man. Go back
to your family. Life will be good again.
And he won't do it. Something inside him
is so powerful
that even in the face of all of
the, you know, all of the incentives to
go in the wrong direction, he won't do
it. He won't do it.
So Allah is so this is my reading,
again, not majority,
of this ayah, that we ended up creating
so many from the human beings and the
jinn for the tragedy of them ending up
in Jahannam. I'm adding tragedy in parentheses because
I'm using,
That they ended all for them to end
up in hellfire.
And and and now Allah is describing
you know what? Like, I was giving you
the college kid example. I paid your fee,
I went to the job, I got you
this, I even got you a car, I,
you know, got you a bus card, I
got you this, I got you money for
lunch, I got so I did all and
then you do this?
This is what you do?
We even moved from our old home to
a more expensive area to pay more rent
so we could be closer to your university,
to get you to tuition.
All these things you did, why why
The more gifts that you've been given,
the more you
owe.
And the more the more sad, the more
disappointing it is that you didn't live up
to the gifts that you were given. Isn't
it? So now Allah will mention the gifts
that they were given.
Now we're not talking about the college kid
and the crazy example. Some of you did
that and already got yelled at by your
parents. You're like, how who told him? Why
is he talking about my family situation?
Yeah. Your dad talked to me. He didn't.
But I got you for a second.
1 young man was like,
They have hearts
that they don't think deeply with.
They don't they have hearts that they don't
think with.
They have eyes that they don't see with.
And they have ears that they don't listen
with
they are like cattle
They're even far more lost
than cattle.
They're even more
wasted than cattle. Is being lost.
Is also being wasted.
They're far more lost than cattle. They're even
more of a waste than cattle.
Those are the people that are ultimately unaware,
heedless,
clueless.
Now
let's try to unpack what's going on here.
So the first thing, let's get that out
of the way. A lot of times students
come up to me with that. I have
a question. I'm a student of science, and
in science,
the heart doesn't do any thinking and the
Quran says that
the hearts, they don't think with them. Obviously,
we don't think with the hearts.
So that's why I'm not praying anymore because
of this ayah.
Okay. This is what you all sound like
to me when you ask a dumb question.
So
let's talk about that.
No. I sound like that because I used
to sound like that in college. Anyway, so
in
the the Quran is not a book of
science.
The Quran
is revelation from Allah speaking in natural language,
in the language of the people.
People don't speak in scientific language.
People don't say pass me the hydrogen dioxide.
Right, so that it can the the the
liquid may pass through my larynx and go
through nobody just give me water. I'm thirsty.
You don't speak in science. You speak in
human normal language.
Your grandma doesn't say, you know, your this
this baby, you know, for example, this baby,
when I see him there are certain, you
know, hormones and certain
neurons that fire in my brain causing me
to stimulate endorphins that cause me to she
says,
he brings joy to my heart.
Nobody speaks in science. We speak we speak
in normal language.
Right?
When and we we speak in unscientific language
all the time, and it's a normal part
of life. When somebody says, man, you broke
my heart.
She broke my heart, man.
Did she?
I think we should get a scan.
How do you that's pretty how did what
kind of punch was this? And how are
you alive
if she broke your heart?
And then grandma says, oh, my grandchildren, they've
stolen my heart.
Is there a replacement surgery that happened?
Nobody has a problem
in speaking unscientific
language all the time because it is a
part of the human condition. We don't speak
literally all the time.
In fact, most of the time, we don't.
I love the sunset on the beach. Well,
the sun didn't set in the I love
as the sun is sinking into the ocean.
Actually, the sun's not sinking into the ocean
at all?
That's scientifically
inaccurate.
Just slap that kid and just enjoy the
sun sinking into the ocean.
Okay? Because that's
that's not the language of science.
Now the thing is,
having said that,
there is something more going on here.
The Quran is describing 2 realities. We all
know that. There's a seen reality, and there's
an unseen reality. Isn't it? It started with
an acknowledgment that we believe in an unseen
reality.
In that unseen reality, there are angels. In
that unseen reality, there is the afterlife. In
that unseen reality, there are jinn. In that
unseen reality, there's rizq coming from the sky.
There's an entire unseen reality
in which there's a record, there's a book
that's being filled with my deeds, my works
every day.
And it's being populated more and more and
more.
There's there are souls that are traveling every
night out of their bodies
in that unseen world and then coming back
in the unseen world. There are people that
are going into their graves, we think they're
going down, but they're actually going up.
And that's happening in the unseen world.
So there's so much going on and in
the in the seen world, there are people
that are shohada and in the unseen world
No. In fact, they're alive right now being
provided for by their Rabb. There is an
unseen reality that the Quran is constantly describing
and the fact that it is unseen doesn't
make it unreal.
It's real.
And then there's
a seen part of me, my body,
and there's an unseen part of me, my.
Right? Now let's take that further.
There's a seen heart,
and there's also an unseen heart inside me.
There's
a seen
eye seeing eyes,
the material eyes. There's also spiritual eyes, the
unseen eyes.
There's a seen, there's a visual, there's a
you could do an auditory test on your
hearing.
That's the that's the hearing that belongs to
the seen world, the material world. And there's
a spiritual hearing
that belongs to the unseen world. Even within
the capabilities
Allah has given me, these faculties Allah has
given me, they have a seen reality, a
material reality,
and a spiritual reality. And the Quran is
commenting on which one?
The spiritual reality. And what do we turn
these conversations into?
The material reality and say, ah, the Quran
is not talking about bio my biology class.
Therefore I'm not impressed.
Because
we are now in an age of
I even call it scientism,
almost the worship of the material reality,
the worship of material so that the immaterial
or the or the amaterial, the the supernatural
or I I wouldn't call it supernatural. It's
the metaphysical, not the physical, the metaphysical, is
irrelevant.
What's crazy to me is, especially now with
quantum physics and the way physics has moved
forward
in the last century,
Physicists understand
the unseen
as a greater reality than the seen.
Talk to any it doesn't matter if a
physicist is, is,
you know, a believer in the unseen or
not or in our concept of the unseen
or not.
Speak with them. Science itself has now understood
its own limits and understands that there is
something much greater. There are dimensions beyond our
perception,
multiple layers and layers and layers of those
dimensions,
and we are simply a very small piece
of a much larger puzzle.
That's what scientists are talking about now.
I'm no scientist, but when I
in study of another Surah, when I was
looking into the subject matter, it's remarkable. Many
scientists actually who were
hard materialists
when quantum physics emerged first in the 1st
20, 30 years. Many Maybe you don't know
this. Many scientists went into deep depression,
because they they the the universe that they
were studying that was eternal, firm,
locked in place, all of a sudden quantum
physics came and said, well, you know, it
can turn into energy, and then turn into
nothing, and then
really? Then it's that it's all nothing.
None of this is anything.
And then they started writing depressing poetry. Scientists
in Europe, in America, writing depressing poetry
after discovering
the the the, you know, the developments in
quantum this has happened within the last 100
years.
So now And there's some other interesting things.
There are some people I've met
that are working Muslims working in the field
of neuroscience
and cardiology,
and some interesting developments are being now discovered,
which it's I think it's cool additions to
what Allah has said, I I don't think
it depends on it, and that is that
now they're discovering that the heart actually has
an independent
system
from the brain, and in fact, in some
cases, the heart sending messages to the brain.
So,
it's pretty cool stuff.
And I'm I'm I'm I don't have the
brains for it to study that that that
scientific journals, but eventually, I'll probably sit with
some of these researchers and do interviews with
them about what a lie is saying and
what they're finding in their in their research.
But regardless, even if we never had that
research,
the point being made, the fundamental point being
made is there is an unseen dimension to
my heart, and there's a seen dimension to
my heart. Didn't Allah say their hearts became
hard like stone?
Right? If you did surgery of the kafir
whose heart became like stone according to the
Quran, if you opened up Abu Lahab's heart,
you would not find a rock, I can
guarantee you.
It would be squishy and soft
because that what you opened up is the
material heart,
and what Allah is commenting on is the
spiritual heart. Now what's the difference between them?
The difference is your ability to perceive
the unseen,
that's the point. The ability to see
that's the difference. So let's figure out how.
Let's say somebody is looking at a tree
and I was giving you this example yesterday.
They've studied botany. They've studied plants. They know
everything about this tree. They know its genome.
They know its specific kind of variation.
They know how old it is, how healthy
it is. They could tell you all these
things about that tree,
but they see nothing in that tree that
points them to something greater.
Nothing.
And then there's somebody whose heart
because they're looking at it with their brain.
That person was looking at it with their
brain. But then there's somebody
who's looking at that same tree, even though
they're looking at it with their brain too,
they're also looking at it with
their heart, and then they see,
why is that tree here?
It provides such beautiful shade.
Who put that tree in place?
How could a seed that has no life
just burst open and turn into a gigantic
tree that has life,
and then that tree continued to produce fruits
that benefit.
And even within them, there are seeds that
produce even more life,
And somehow, I'm the beneficiary of all of
it, me and my animals.
How's
somebody's doing this for me. This is this
is too this is too well orchids because
I did all I did was put a
seed in the ground. I didn't do anything
else. I just put some water on it.
I didn't engineer the way it's gonna pop
open. I didn't engineer the way it's gonna
mature. I didn't engineer the materials that you
needed, the construction material needed for its for
its roots to spread. I didn't do any
of that. All of that, it engineered itself?
There's Now he's looking at it with his
heart,
and he's trying to find the answer to
that question.
The question, where's where's life coming from?
How is it coming?
They have hearts, but they refuse to think
with them deeply,
to understand with them deeply.
Is alfamal aweek.
In Arabic is deep understanding. They wanna get
to the depth of something.
Allah is describing that every human being is
capable of deep thinking. I'm glad Jawadhi brought
it up to me today.
There's a there's a book. I haven't read
it, but he gave me the synopsis. That's
why I have smart people around me.
Thinking fast and thinking slow.
Every day we think we think fast. Every
day.
You get up and you brush your teeth,
you are not thinking about it, or you
barely, like, a split second thought you brush
your teeth. You get in the car. You
you get dressed for work. You, you know,
put your socks on, or you open your
fast, or you, you know, you took your
shoes off when you got to the these
are
all thinking fast.
But what the
you know, the biggest mistakes in our life
all of us have made mistakes in our
life, all of them were because we were
thinking fast.
That same mistake, if you just slowed down
and said, let me think about the consequences
of what I'm about to do.
Should I really be doing this?
Is this good for me? Is this going
to hurt me? Is this going to hurt
others?
Is this better for me in the long
run?
If I was really thinking about this clearly
and not in the heat of the moment,
would I be doing this?
That would be thinking,
slow. Slow down and think through something.
Most of our mistakes happen because we think
fast and we don't think, so it's interesting
Allah
says
You love quick, Allah says. You all love
quick, and you love you you put off
the later, you put off the afterlife.
So we have this impulsive kind of thinking.
This is the kind of thinking that
marketers understand really well in the world of
marketing. I know a lot of young people
are really going in the in the direction
of marketing and social media marketing and analytics.
And, you know, eventually with AI and other
things, they're gonna be studying the way our
pupils dilate when we look into our webcams
to see which which images are working better
and, you know, how quickly,
the the eye to scroll responses. They're gonna
study that. They're gonna track that stuff. Right?
Because they wanna track human behavior as much
as possible to to capture your attention as
much as possible. Right? But I'll I'll tell
you back in the day, the ancient world
of marketing, when I was studying marketing,
you know, in in the days of, carts
and horses,
we used to study grocery stores.
And in grocery stores, you'll notice that most
people come in for breads, milk, and eggs.
Bread, milk, and eggs. So you would think
because they come for bread milk and eggs,
you should put it where?
Right next to the door.
Hey. Got it? Go.
Where did they put bread milk and eggs?
They put it in the farthest corner of
the store possible.
And you have to literally which way is
the bread milk and eggs?
Oh, you have to go here, here, here.
You have to go through the chips and
the the the the no. Sorry. Crisps. I
apologize.
Crisps,
the fizzies.
You have to go through the ice creams,
you have to go through the
all the stupid stuff,
but all that's because you know, bread, milk,
eggs, you bread is gonna take time. You're
gonna put it in toaster, then you're gonna
eggs you're gonna have to boil, and
that's work.
But the donut and the chocolate and the
you don't gotta wait for nothing.
You just
immediate.
And what they'll do then is they'll take
the some of the kids' toys, even though
it's not a toy store. Grocery stores will
put kids' toys
at the cashier's aisle
because you're gonna be in line at the
cashier's aisle, and your kid's gonna be with
you, and the kid's gonna be like, and
they know.
And you you'll you'll do anything to make
your kids stop
doing the drama that they're doing, so they
will hold your kids' emotions
over you, and in that hostage situation, you
will buy
that stuff.
Because you're thinking what?
Slow.
That's so so thinking because or thinking fast
rather. This is impulsive buying.
And they depend on impulsive buying. So many
sales are driven by impulsive buying.
Right? When you're conditioned that way, you don't
think about bigger things.
But let's step back from this. I've talked
about some of these things in other talks,
but I wanna talk about some additional dimensions
of this that I've not spoken about before.
As believers,
as believers, this ayah is about those who
don't believe that, you know, they end up
in jahannam anyway, but the tragedy
is something that even a believer can experience.
And how is that?
Allah can give you awareness.
Allah can make you aware of his deen,
of the reality of the unseen,
of the truth of judgment day,
of the power of his words, of the
wisdom, the the endless treasures of wisdom that
are inside this book that just they change
your perspective, man. They just nothing
nothing seems small anymore. Nothing is petty.
If you've been keeping up with the parables
that we're going through, your purse your worldview
is
morphing.
If you're if you're thinking about this all
day, if you're spending some hours just thinking
about this, then the way you see your
world
has changed. Your your horizons have gotten bigger.
They've expanded.
But then
this is not something that stays on autopilot
because that was slow thinking. You had to
stop and contemplate.
You had to stop and think about it,
But the world functions on fast thinking,
so you go back in this world of
quick, quick, quick, quick, quick, and slowly that
horizon that opened up because of contemplating Allah's
words, that horizon starts getting smaller again.
And even though
functionally you're still a believer, you're still praying,
you're fasting, you're going through the motions,
the world that was becoming so big in
front of you started becoming small and myopic
again, and you have the heart still, but
you you go through the motion of the
prayer, but nothing really was felt. And you're
reciting the Quran, but nothing really was felt.
They have eyes, they don't just they don't
they can't see with it. Can you imagine
the tragedy the the extreme tragedies in Mecca?
There are people who can see
with their own
eyes
and they just see a man.
They just see someone who's insane.
They see someone who's who's causing a problem
for their business.
They see someone
who drove their son into madness by making
them Muslim.
They see someone who's a problem for their
tribal,
hierarchy.
That's all they see.
He moves to Medina. The some of the
rabbis see him, and they see someone who's
taking away their the attention that was coming
towards them.
They used to give their, you know, their
their sermon. The rabbi used to give their
sermon and everybody used to gather, and
now speaks and everybody gathers, he's like, he's
taking my crowd. What is this?
You know?
I gotta make some, I gotta make some
post some videos to expose what he really
is and,
you know,
I gotta do some defamation or, you know,
refutations of Muhammad. So
I said, we gotta make some anti Muhammad
content because otherwise, this is gonna take all
the the whole market share.
That's what they're thinking. They they they see
the rasul of Allah
They hear the word of Allah. They hear
the word of Allah, and all they hear
is a problem. How do we respond to
that?
How do we challenge that?
How do we not get people to listen
to that? That's all they hear.
Isn't that tragic?
And the it's actually it's as if Allah
started with the hearts then he goes to
the eyes.
Right? And the hearts is the the comprehensive.
Then he goes to the eyes, but then
he comes to what I feel is the
greatest tragedy of all. They have ears and
they don't listen with them. And why do
I think that's the greatest tragedy? Because it's
the key to the whole thing.
The hearing is the key to revelation.
The
can no longer be seen, but the Quran
he was given can still be heard.
Right? The the the the miracle of Allah,
the lasting miracle of Allah
is something that was meant to be heard.
And so you'll you'll have people that have
ears, but they can't hear with them. They
hear sounds, but they don't hear what Allah
is actually saying.
They don't hear something that penetrates into the
heart.
There's nothing. Nothing happens.
This idea of you're hearing it, but you're
not really hearing it. You're seeing, but you're
not really seeing.
You're you're thinking, but you're thinking from here,
but you you
lock this up. You can't think from here
anymore.
The is used very strategically here.
As if to say our minds only go
so far, and then the heart allows you
to reach deep understanding.
Deep under
comes from the heart, actually.
And then he gives the parable.
The parable the example is these people are
comparable to
those people are comparable to
cattle.
What a
cattle?
We just saw a dog, right,
previously?
We've seen rain, we've seen crop, we've seen
a dog, we've seen sheep.
We've seen a lot of farm imagery, isn't
it?
It's a lot of farm imagery in this,
in the in the Quran.
And we're that's a continuation now, the the
the image of a cow,
the image of a sheep.
And if you look at let's let's understand
the word first.
An in Arabic, which I translate as cattle,
comes from the Arabic word.
Means softness or gentleness.
From the same word, we get nirma,
blessing. A blessing is something that brings about
softness or gentleness in your life, and that's
why it's called nama. Janat and naim are
gardens of luxury and comfort and softness and
gentleness. The pillows are comfortable. The bedding is
comfortable, the company is comfortable. Everything makes you
feel more relaxed, and that's why it's janat
and na'im.
Okay?
So the word
is because the the the cattle,
they move very gently.
The cow moves very slowly.
Right? The the
the lion doesn't move like that. The lion
pounces. The cat pounces.
The squirrel
moves fast.
The snake moves quickly,
but the cow
is just relaxed.
You know?
Now here's the thing,
this was many years ago.
I was thinking about this, and I was
driving in California one time. And California has
in in the in the center of California,
there's a lot of farmland.
So you'll see on either side of the
road, there's a lot of cattle, a lot
of, you know, different kinds of animals. Every
once in a while,
you know, some other, you know, wild animal
might pop up, like a fox or something,
right, or a deer or some something like
that.
The thing with those animals is
if they hear a horn or they hear
something, they
move quickly.
And sometimes the cows would come very close
to the highway.
And there's 18 wheeler trucks going a good
80 miles an hour.
And the cow's eating grass,
and the cow
continues to eat grass.
And it goes by so close that the
fur on the cow goes,
but the cow still
Like, it has no,
like, spatial awareness
of like, you're
2 feet away from becoming a birder.
Right?
Animals respond quickly, a bird responds quickly,
a chicken responds quickly, try to catch 1,
You know, a pigeon responds quickly. A fly
responds quickly. A snake responds quickly.
They have these hyper reflexes, even dogs, actually.
The reason dogs are guardians
is because they can smell at a distance.
They can hear at a distance. They can
feel vibrations at a distance immediately
while the cows are still like,
the dog's doing its thing. It's it's guarding
the perimeter.
Allah says these people are being compared to
what?
Cows.
Cows.
Because cows went through many, many, many, many
thousands of years of being domesticated from the
wild to the point where they feel completely
safe so long as they're inside the perimeter.
Nothing can go wrong, and even if something
goes wrong, they will walk
slowly
to safety.
That's it. That's all they gotta do.
Allah says they're comparable to cattle.
They have no sense of the real danger
around them. They have no sense of reality
around them. All they need to do is
eat, poop,
get the get the milk taken out of
them, and then one day turn into beef.
That's it.
That's it. And by the way, the the
imagery is also being compared to a previous
image where, remember,
somebody calls out to animals like sheep and
cows, and they respond.
Right? So it's building up on that imagery,
meaning they do respond, but they don't respond
to something thoughtful. They just respond to time
to eat,
something,
and they'll go.
Or they'll make another call, and they'll get
up. Or it'll be a bell or something,
something mindless, and that's what they'll respond to.
Allah is describing most people are like these
mindless zombies
that are just there to eat, sleep.
You know, even though I'm a gamer myself,
I
I like the the analogy of, you know,
game addicts.
You know, they have this basement in their
mom's house.
Alright.
And the sun goes up and the sun
goes down and their, you know, empires rise
and fall outside.
You know, COVID came and left.
Didn't need a mask and never left.
You know?
Just send me just give me my what's
it what's it or something, and let me
just, you know,
mom, where's my food?
You know?
They're just they're just they're lost in here.
It's always you don't need anything else, or
you can just be you're immersed in that
world. And what is
what is social media and these devices,
these
blessings and curses
that we have now, what are they doing?
They're turning us into cattle.
We're just consuming. Instead of consuming grass, you're
just consuming feeds.
Sitting in the same place, not moving around.
Some people go to the bathroom. It'll come
out for 2 hours. I don't even know
what happened. Oh, Ramadan's over?
So they have they have these what's the
tragedy?
Hearts, eyes, ears. These are remarkable
faculties
that Allah gave.
And Allah is saying, I gave you such
powerful gifts.
You didn't use them, and that's how you
ended up in Jahannam.
That's how you ended up there.
I was thinking about this ayah
for myself,
from for just myself.
And I feel sometimes
more and more, that I'm,
you know, I have stages of
you know, I have an stages
for myself.
Like, there are
I'm I'm studying, and I'm I'm I'm learning,
and I'm teaching and all of that,
but sometimes
it's only in the lecture where I'm mentally
engaged
with what I'm learning and teaching,
what what I'm studying.
But other times, and those are the best
times,
these ayaat are in my head even when
I'm walking and doing the groceries,
or I'm taking the baby for a walk,
or I'm I'm looking at a tree, and
I'm I'm experiencing what I'm telling you we
should be experiencing. Other times, I'm not experiencing
it.
Other times, I'm not experiencing it. Other times,
they're it's raining. I'm like, oh, it's raining.
But sometimes it's raining, and I'm thinking.
You
know?
And
when I do stock of my own self,
I realize
I'm not aware of the Ayat around me
long like,
majority of the time. Majority of the time,
I'm also a cow.
I feel like I'm a cow.
That's a scary acknowledgement, but it is. It's
an important acknowledgement.
And
to me, this ayah is a wake up
call for all of us because Allah is
saying and myself included. Allah says,
he says,
they're even more lost
and more of a waste than cattle. This
this this part gets me.
Okay.
Comparing us to cattle was bad enough,
but the cattle
were made for a purpose. They were made
to just eat,
and they were made to give milk, and
then they were made to become a birder,
And that's it.
And you know, them being dulled and them
just eating and then going back to their
shed,
they at least fulfill their purpose
because that's all they were made for. It's
not like we needed cows to design buildings.
We didn't need that.
But you,
you weren't made like the cow.
You were made so much better.
So you being lost
is your Forget being like the cow that
at least even at its most basic rudimentary
level, it's primitive existence,
it fulfills a purpose.
You are even worse because you don't even
fulfill any purpose.
You fulfill no purpose.
They're even more lost.
There's also an interesting thing about cattle,
that even though they don't have deeper thinking,
they do respond to a call,
don't they?
Because the the imagery was the one who
calls, they respond.
But if you notice the people of Rafla,
if you notice previous parables, you notice somebody
wandering in the land, and his
companions are calling him, and can he respond?
No, because he's deaf, he's mute,
he's lost, and there's a haba calling him,
but you can't hear them, he's just, in
his own world, lost. So you're even as
dull as the cow is, you're even more
dull.
You're even more lost in your sensory
your understanding of reality. And then Allah says,
And by the way,
those are the people that are ultimately unaware.
This is what ghafla actually is.
Now the word ghafla,
this is the last thing I'll share with
you for today because I told you this
passage
concluding with 179
is actually about.
Couple of things about that. The very next
aya is about Allah's beautiful names.
So beautiful.
Because what's the antidote to?
Remind yourself of the ultimate reality, and that's
Allah. And every one of those names will
open up, lift another curtain that was on
your eyes.
It'll make you less of a cow and
more of a human again, and less of
a cow and more of a human again.
Every one of those names is unveiling the
truth for you and for me.
Call on him with those names. Hear yourself
say those names of Allah.
Allah has the most beautiful names. The correlation
with what's happening before is actually Allah saying,
come back and realize who your is. You'll
realize who you are.
You'll realize who you are.
This reminds me of what Allah says in
when
he says
Don't become like people who forgot Allah.
Allah made them forget who they are themselves.
I mean, it sounds like they forgot Allah,
and they forgot that they're even human.
They started living in animal cow existence or
worse than cow existence.
That's all that was left.
There's a couple of dimensions to discuss here
on.
Think of there's many ways to describe consciousness,
but I'm I'm gonna try to give you
an understanding of it from a one way
of thinking about it from the Quran's perspective.
Think of your mind or your your con
your awareness in your head like layers in
an ocean,
and just imagine that there's multiple kinds of
density.
Right? At the top layer is your quick
thinking. Like, if you're walking down the street,
you see a bus, you see a store,
immediately, you can tell that's a bus, that's
a store. You hear sounds that have entered
your first layer.
You opened up your phone, you saw a
text message, immediately you can read it and
understand it. It's in your first layer.
Now that's
because you are dealing with the immediate, you're
always thinking about the immediate, and you're filling
your head with so much of the immediate,
that first layer starts getting flooded, filled.
So you don't have as much energy
to think 1 layer deeper,
to go 1 1 layer deeper. So you're
you're stuck at a shallow
level of thought. Right?
To get any deeper, you gotta stop doing
fast thinking. You gotta do
slow thinking.
You know? Well, my my team was really
eager to put together, like,
32nd clips of, my lectures.
Let's take a joke out and put it
on YouTube as a short, or let's put
like a little zinger out. So and then
put some Islamic music in the background.
And then it's gonna get lots of views
because it's like a quick, you know, like,
oh, that was good.
And it's gonna get quick shares. Right? But
you know what? Then we're encouraging quick thinking.
Isn't it?
Like,
from an algorithm perspective, if I gave these
reminders for 7 or 8 minutes, they'd have
a lot more views.
Right? But I'm I'm I'm encouraging slow thinking.
Okay. Because the double requires time.
You know?
The pondering the sky's and the the earth's
takes time.
These are time consuming, mind
engulfing activities.
So you need a deeper layer of thought,
some more concentration,
and that's work. See, opening up and reading
a text message or noticing there's a store
and a bus and a whatever,
that doesn't take any effort.
That takes no effort,
and it can fill your mind very quickly.
But engaging in focused,
purposeful thought,
it requires actual effort from you.
And if you're so addicted to useless
little bytes of data all the time coming
at you coming at you coming at you,
you lose the ability.
You start losing the ability to be able
to focus on one thing. You're focusing on
one thing. You're like, where's my I didn't
touch it for 20 seconds.
I gotta I gotta do something. Let me
just check my messages. Let me just do
this. You because you can't focus anymore.
And
now if you do get one layer deeper,
that's just one layer deeper. Now you could
see maybe you could you could start to
notice something more spiritual.
But let's not talk about the spiritual. Let's
talk about most people.
You know, in in the world, you have
people that are doing basic jobs.
You know, they're driving a bus or they're
working at a store or they're construction worker.
Things You know, basic jobs. Right? Then there
are people that are doing more executive level
jobs. Then there are people that are doing,
you know, even higher level exec jobs, then
there are people that are like CEOs of
$1,000,000,000 corporations. You know the difference between them?
Short term and long term thinking.
People who got a higher degree job is
because they invested long term in some kind
of education and training
and and eventually got to that position.
When and and that was their long term
plan. Like, my long term plan is I'm
gonna get that job. Great. You were able
to think longer term. You were able to
think deeper than most people.
You didn't just think about today, this weekend,
next weekend. You were thinking about 10 years
from now. Right?
And you sacrificed a lot of your immediate,
you know, pleasure
for the long term goal. Great. Good for
you. You became a doctor. You became an
engineer. You were able to make your business
succeed
because you had a long term plan. Then
there are people above that,
like,
you know,
real estate giants
and bankers and these kind of conglomerate business
people. Right? They're not thinking about next year
or 2 years. They're they got a 50
year plan. They got 70 year projections.
They got they're thinking
massively big.
So the the the more you move up
in the world, the more powerful you see
into to individuals, institutions, organizations,
one of the things you'll notice in them
is either they or the people around them
think very, very long term. They think even
deeper and deeper and deeper. They dive deeper.
And they're thinking more and more about the
future.
They think this is gonna happen 5 years
from now, 10 years from now. There are
people that invested, for example, in AI 7
years ago, 8 years ago.
And now it's starting to emerge. And but
they were they were first comers
into the field. Right?
Now bring that to perspective with what Allah
is saying.
We,
Muslims,
we're supposed to have the longest term thinking.
Longest term. What are we gonna do? What
is our next generation gonna do? What is
our generation's next generation gonna do? And what
are we gonna how are we gonna face
online the?
The problem now has become we think of
right now, and then we think of the.
We think nothing else. We barely think of
the. But if we do, it's just now,
an. Don't worry about everything in between.
The entire imagery of planting a seed, of
taking your time, of growing something, and nurturing
some what is Allah teaching us? You're supposed
to think of now, you're supposed to think
of tomorrow, end of next week, end of
next month, end of next year, and 10
years from now, and a 100 years from
now, and your akhirah.
We're supposed to be we'll have the full
chain of of of thoughtfulness
in our minds. That's that's the kind of
thinking we should develop.
We can't have that if we become cattle.
We can't have that if we have generations
of Muslims being raised in families, you better
get a good job.
That's that's the highest you that's it?
You ask a young young girl, what are
you gonna do when you go, I'll have
a big wedding, like my sister.
That's it. That's
the ceiling you gave your little girl.
Like that's the it's gonna be the happiest
day of my life.
Why is that the ultimate goal?
Why is a car a job,
that kind of office?
That why is that a goal?
In fact, I question young young I I'm
hard on them. The Muslims come to me
sometimes asking for motivation, they're depressed.
It's like, tell me something I should do.
I was like, what what do you wanna
do? Do? Oh, I wanna I wanna serve
the ummah.
Like hot potatoes? What do you wanna serve?
I I wanna serve the ummah. I wanna
study Islam. What are you gonna do with
that?
I'm gonna give dawah.
To who?
The youth. What do you know about the
youth?
What's your what's your financial plan?
How are you gonna take care of a
family?
What are you gonna do that's not already
being done? What's a void that's that needs
to be filled? What's the service that you're
gonna provide?
How are you gonna bring about an impact?
By by by talking, or is there something
more you have in mind? Is there a
systematic change you wanna bring? Is there a
plan in your head? Is there a vision
in your head? Is there somebody else's vision
that you subscribe to and say, I wanna
be part of that vision? There's something more.
Or do you wanna just come to me
and say, I wanna do something. I don't
know what.
Just tell me what to do.
I don't I don't endorse that kind of
thinking.
I don't like it. I don't encourage it.
I don't feel sympathy for it
because you shouldn't be told what you should
do. You should have eyes to see where
the gaps are. You should see where the
problem lies.
You should see where what what kind of
solution you should be a part. You should
think bigger.
Think bigger.
Have long goals, goals that are much bigger
than your life. They're much bigger than your
life, and you're ready to give yourself to
them.
And then that's the thing. That's long term
thinking. Right? But from long term thinking, you
have to come down to short term thinking,
from long to short term. So I'm I'm
sharing something personal with you as an extension
of this, but that is that, you know,
in the long term, I have for for
myself, for for the work I wanna leave
behind, I think about death a lot. I
think about what am I gonna leave behind.
What what's what's my investment for standing in
front of Allah? Because I got a lot
to answer for, so I gotta fix I
gotta leave something good behind because the the
I need the commissions,
you know, into the. So I gotta I
gotta think about what's the most effective
use of the few years or days, whatever
Allah has left for me. What's the most
optimal use of my time
that I could do something
that can
residually benefit
myself and also do something good here?
And when I think about that, I'm thinking
about, okay, I have I need to have
a 1 year plan. I need to have
a 5 year plan. Where am I gonna
see myself in 10 years? What's my vision
for 10 years? What's my and that might
change,
but at least I have some sketch in
my head. But once I have that sketch
in my head, then I tell my team,
hey. That's this is what we're doing this
month.
The sketch is done. This is what I'm
doing this month.
And once the month is in front of
me, the rest of the universe doesn't exist.
It's only only thing that matters is this
month.
And once Ramadan starts,
I'm not thinking about the whole month.
I'm just thinking about today. And as soon
as this verse is done, all I'm thinking
about is tomorrow. That's it. My entire universe
is limited to now I can now I
can be a cow.
Now I can do it. Now I could
put blinders on like a horse and just
focus on what's right in front of me.
Why? Because I laid out something.
The map is laid out. Now focus on
the task at hand. Now just give yourself
to
it. So there is this 2 part thinking.
And the the
the people that are lost and the people
that are unaware,
being lost and being unaware is clearly about
not having defined goals.
You don't even know where you're headed. That's
why you're lost. That's what is, isn't it?
Unaware. I'm unaware of where I'm standing. I'm
unaware of where to go. You know the
word comes
from land that is covered completely, and there's
not not even footprints or tracks or anything,
and you're standing in the middle of a
desolate place, you don't know which way civilization
is, you don't see smoke in the distance,
you don't see lights, you don't nothing and
you don't Where am I even standing?
That place is called ghafl. When you don't
even know where you're standing, so how are
you gonna know where you're gonna go? You're
aimless, completely, utterly clueless. That's actually
the situation called Ghafil
or Ghaflah. Allah says
Allah didn't make us rafil. Allah made us
aware.
Allah made us aware of what destination we
should be working towards
and how we're supposed to get there. He
gave
us a recalibration
of our focus 5 times a day. Stand
in front of Allah. Recite Allah's word. You'll
recalibrate.
Okay. Okay. Okay. I got distracted for a
few hours.
Straightened out. Let that battery run for a
while. It's gonna start going low.
Get in front of Allah again, rejuvenate, focus
again.
And it what an amazing exercise to focus,
stand in front of Allah.
Stand in front of Allah. That's the entire
practice.
And how beautiful that we call on Allah's
beautiful names starting with the
in the salah. When we see when Allah
says
from the beginning,
actually what we're doing is calling on Allah
by His beautiful names
in the salah itself.
The salah becomes an antidote to this life
of, you know, mindless
mindless existence.
Muslims have to snap out of that.
We have to snap out of that. We
have to become
mindful
people.
We cannot become cattle, and we have to
look out for we have to look into
ourselves. Hey. How much of my life is
like a cow now?
How much of it is like a cow?
I have to ask myself that hard question.
How much of it is dulled? How much
of it is just I'm just doing things
for the sake of doing things I don't
even know why?
One last thing came to my head. I'm
gonna share it with you. You're gonna hate
me for it. That's okay.
Sometimes there are people that are visionaries in
any community.
There's somebody who says I wanna do something
for Islam.
I wanna bring Islam to this place.
I wanna I wanna build something. I wanna
build Allah's house. They're gonna teach Allah's book
there. They're gonna tell people about Allah there.
We're gonna educate our kids there. We're gonna
give dawah to non Muslims there. We're gonna
do this this this it's got this vision.
This guy's got a vision. And it's just
one guy.
He just has this idea, and he's a
he's a bus driver.
He doesn't have any money, but he has
this intention.
And he gets some friends together, and they
get a little corner in his apartment somewhere,
they start praying together, and they work hard,
and they had this vision. Right? And they
keep building on that vision, and they finally
get a masjid or something, and it gets
bigger and bigger, and that person dies. That
person dies. But the institution is still there,
and then a new board gets elected, and
they have a fundraiser, and they get a
nicer place, then they have another fundraiser, then
they get a nicer chandelier, then they get
another fundraiser, and they get new carpet, then
they keep getting fundraisers for newer carpets
and fans and things.
Right? And they keep getting that. And you
know what? The whole all the discussions in
every meeting is next year's fundraiser,
where do, you know, we only have this
many kids in the school, and we have,
this many kids, or they're celebrating these many
kids are going to the HIFS program, these
many kids are doing this, these many kids
are doing that, and nobody's thinking,
wait, we had a vision.
We're doing this stuff,
but we had a vision. Like, we had
a vision to serve
beyond what is being served. Are we saying
we've already achieved it,
and there are no more services to be
provided?
Or are we saying there are other horizons
that need to be crossed and we need
to constantly be pushing for excellence?
You know? And what happens to our institutions?
We become stagnant.
They started with people that are driven,
that are visionaries, that are looking to do
the impossible,
and eventually, they become they become run by
people over time,
basically
cows. Just eat the fodder, go back to
the keep the status quo. This is how
we always did things.
This is just how we did things. What
what do businesses good businesses, what do they
do? Do you know that?
Good businesses,
they keep an eye on the market. They
keep an eye on the environment. They're like,
how do we improve our service?
How do we attract new customers? How do
we provide something that other the competition isn't
providing? They're constantly ingenuity.
They're constantly maneuvering, changing plans. Why? Because that's
what business requires. You have to keep up.
And if you have a really good leadership,
they're always improving, always improving, always improving. Right?
And what happens in,
you know, cow organizations?
Cow organizations, we have to keep This is
how we always hit things, brother.
This is how we do things here. Okay?
And then when you say, hey, there are
these ideas, Here's what you should implement. Here,
the youth in this community came up with
this innovative idea. You should implement this, this,
this. It'll help a lot from with the
college kids. It'll help with kids that are
losing their faith. It'll help with kids that
are heading towards drugs, etcetera, etcetera. Brother, we're
doing a lot We already do all these
things.
Everything. So we do it already. We are
oh, it's already done.
Thank you, though. Thank you for your suggestion,
but
let me show you our,
new classroom,
and let me show you this table. We
got this new table for our children. They
can sit on this table.
There's no ingenuity.
It's not just that people become cows.
Institutions become cows.
Institutions become they become dull.
They don't recognize the problem.
Look at what happened in the Ummah.
You have,
in Muslim countries,
places where there are ulama being trained.
Ulama of Islam being trained.
They're going to graduate and they're going to
become a alim of Islam.
And a mile away from there, there's a
university
where young men and women in the Muslim
world are becoming atheists by the 100 and
the 1,000,
a mile away.
And if one of those kids
that's becoming an atheist
walks over to the
newly graduated
this 25 year old graduated from his university,
this 25 year old graduated became an island,
and they end up at a coffee shop
together.
And the the the university kid starts asking
him questions about God, asks him questions about,
you know,
Sam Harris,
starts talking to him about LGBT,
starts talking to him about,
you know, the modern economy and how does
it work in a modern economy.
This kid who graduated from the other side
is like
I You know what I think? I think
you need rukiah.
I think that's what you need.
Why?
Because in some places in the Muslim world,
we allowed our institutions
to become cows.
An aware being
is looking at the reality around them and
saying, hey. Here's the problem that our religion
came to solve.
Our religion came to solve corruption. Our religion
came to solve doubt. Our religion came to
solve These these are the issues happening in
society. Now, we are the institution of learning.
We're gonna learn the problem and we're going
to discover the solution
because we're the institution of learning.
That's what was supposed to be the case.
But now
and and and there there are few institutions
in the world that are actually doing that,
Allah reward them, but that needs to become
a global phenomenon.
We we need to now think really about
what kinds of efforts are we not only
a part of, what are we supporting, what
kind of efforts are we going to be
creating.
We have to create thoughtful institutions.
We have to fight
becoming cattle
to the best of our ability. With these
these few thoughts, I'll leave you be.
Please do recite these ayaat on your own
and just sit there and contemplate them for
yourselves personally. What may open up to you
for your own personal selves may be very
different from even what you hear, from me.
Assalamu alaikum, everyone. There are almost 50,000 students
around the world that are interested on top
of the students we have in studying the
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the world over.
the world over.