Surah Yusuf #72 – V108 – The Farthest Thing From Blind Faith #3

Nouman Ali Khan


Channel: Nouman Ali Khan


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Are we let him in a show you know Roger you all heard he said the rule of law he either about seniority and our many turbine he wants to know why he won.

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And I mean no mushy key.

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Rubbish actually sorry, we're silly Emery. Dr. Tammy lasagna Coco Lee hamdulillah salat wa salam O Allah, Allah, Allah, Allah, he was at age 9am about, once again everyone Somali Kumara delight Allah Lyrica. And today I hope to present to you. The third and final session on Item Number 108. of sort of use of we've talked about a number of things starting with an entire session dedicated to pull heavy severely this say this is my path. And we talked quite a bit yesterday about the rule ilala, high level ceiling, I know I'm an attorney, I call to allow it, you know, based on or standing on vision, I and whoever follows me, there are a couple of outstanding items about that phrase, and

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then we will wrap up the ayah with the last phrasing of the two things that are said in addition was Subhanallah on the nominal machine. So let's start with the phrase I call to Allah with insight, Allah sila tin, and something that, you know, I'll pass you me actually my husband, my husband that we mentioned, that's really beautiful. He said that the idea of Allah basura also means that he that the one calling to Allah, in this case of a fool law, so Islam has an eye on reality, meaning he's looking at situation, the situation around him. And given that situation, Allah gives him revelation that calls to Allah responding to that situation. Now to put that in less abstract terms, the idea

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is that the one who has this kind of insight isn't just, you know, preaching prepared speech is someone who understands how, how to call someone back to Allah, no matter what the circumstance, somebody comes to them. Somebody you know, like, give the example of a scholar, for example, somebody comes to a scholar and says, Hey,

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I want to purchase a home, do you have any advice, or whatever they want to talk to or something, and that would be a good time for the scholar that they came to, to seek advice from to talk to them, or to remind them about the idea of ownership. Or a lot, you know, the principle behind, you know, the final home that we're going to have, or even the Iowa Misaki new tortona have by la comida. Allah he was really he was he had infeasibility, that these homes as important as they are, don't lose sight of the bigger picture. There are things that that the revolution teaches us that that may be a teaching moment of some something from Allah, that can inspire you, or have you look

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at the circumstance you're dealing with in a different way. Right? So the idea being that you're not imposing what you know what you came to learn, or what you understood, onto everybody, I just learned this, and therefore you got you everybody needs to hear this. But the one who truly calls to a lot of people come to him, like people used to come to the School of Social, different people, different circumstances, sometimes similar questions, but the answers would be different, right? So they're coming in at saying the same thing. What's the best deed that I can do? And his responses are different some of them? And that's an example of basilar that he's he's got a good eye on who's

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coming to him, what they seem to be where they seem to be at what their emotional state seems to be, what their spiritual state seems to be what the circumstance he seems to be, and how best to address that. how best to answer that. So there's this kind of, which is at the end of the day wisdom itself. And actually, when we study Bulava, that's the essence of Bulava is to actually look at the circumstance look at the individual you're communicating with, and then find the most precise, most effective thing to communicate to them. And that's the idea of the zero also, that we're not regurgitating something, we're actually looking at a situation and then seeing what we've learned

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the timeless teachings that we've learned how they would apply, and how would one call to align that circumstance. Right. So interestingly enough, in one of my recent lectures, I use the word God for Eliza which I use God and Allah the word a lot interchangeably and this is actually a long discussion she and I have had recently too and somebody took offense to that and understandably when we come from Muslim cultures, then we hear the word God being used by Christians and a lot being used by Muslims right. And actually the flip controversy even happened in Malaysia we're Christians we're using a line there was a big problem right? So you stick to God will stick to Allah right? So

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let's just keep it clear, keep it clean, right. But the thing is, you know, where I come from from Pakistan or even India etc. We use other names for God we use coda which is Persian, we use but what is the God we use other names, you know, that are not from Arabic. They're not from the sacred literature. They are from languages that are that belonged originally to the Zoroastrians, or to the

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Hindus, you know, but we took those words and we incorporated them into our language. And it's completely okay for, you know, Muslims from barkston, India, etc, to say cadavers to each other when they're saying goodbye to each other, as if to say God is the guardian and the useful doll for him. But somehow English is the language of the kofod, therefore, you shouldn't Excel. But that's not the point I'm trying to make. The point I'm trying to make is, the reason I use the word God is. I know, for a fact some of my audience kind of stumbles upon these videos as they're being live cast. And some of those people are non Muslim. And I don't know when they might hear something that might

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resonate, he's talking about God. Because if I say a lot, they might not even know what that is or who that is. They might not know it is an Arabic term. It is familiar to us, we have certain background, and because you're my audience, you understand that but there are other people that might not that might are or other people like, I know some people that were, you know, the father was Muslim, and the mother was Christian, and they sort of he sort of got westernized, etc. and went to church his whole life, right? So knows nothing about Islam, basically. But he's now he wants to discover more about Islam. So when he thinks of someone talking about spiritual things, his only

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experiences the church experience where he heard the word God over and over again, right? And that's what resonates with him. Like, that's the first thing that connects with him. Well tell us a little law with a man a method

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called him Allah called him or Batman, whatever you may call him, the Most Beautiful Names belong to Him. And the argument was, God isn't a last name. Ally is his name, I would agree actually allies his name, and God is simply a description. God is the equivalent of Allah, or Allah, which is okay. It's not a substitute for God Himself, or for Allah Himself, right? The name. So either one like to give you a language example, if somebody called me to starve. Somebody called me teacher, or staff is not my name, but they're using it as a title for me. Right? So they're referring to me with that. So it's still referring to me, it's not an insult to me, it's not a substitute for Norman. And in

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some contexts, that's okay. The point being made in other Ilaha de basura, is actually that someone has a clear understanding, not just of who's coming in asking them questions, they have a clear insight into what society is looks like, what concepts are floating about how people think, how people feel, what their cultural preferences are, you know, how they operate, what what has been settled into their minds for many, many generations? And how to understand where they're coming from, and then bring Allah into that equation, you know, not impose a law, because many parts of our culture have no qualms with Allah. There's no contradiction between a line a culture and some things

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there are there is a contradiction. So to be able to pinpoint where exactly do we draw a line, and how to introduce a line those circumstances also takes pasila and this is actually in the statement of the ilala high level silicon. It ties to another concept in the Quran, the Quran and Sunnah holy taco Allah, nasty Allah, Maxine Waters, Allahu Allah. And so to this raw Quran, we broke it apart, and we sent it down on the perfect on the most anticipated occasion look, one of the mountains and we sent it down gradually, many people were at a certain occasion, Allah azza wa jal new, Allah has the he's bossy. And he inspires His messengers. I saw him with the basilar to give these ions at

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that moment, right with the insight and with the vision to share this teaching at this moment to call people back to a lot. So that's one thing that I wanted to add to yesterday's discussion about IWC Ratan. The other that I wanted to add is the grammatical nuance here, Andrew ilala here LLC Latin. And if you continue this, we talked about it as two separate sentences. But we didn't look at the third grammatical possibility and that is the Lucha Libre see Latina woman at Bernie so Anna is being repeated, even though it's a woman inside of Andrew. So I call to Allah I, and whoever follows me meaning and whoever follows me call to Allah to they do the same thing as I do. They know they

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don't just follow me. They also call to Allah. So as if in English, you would say

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I'm the one who's teaching Arabic. And my ta is and my assistant. Right? So I could have said I and my assistant are teaching, but I'm the one who's teaching me and my assistant. So you kind of repeated yourself and then added the assistant, the additional right. So here, the thing is, why is the learner repeated? Because the answer is already there. Right. So grammatically, there are two ways of looking at it. Sometimes the grammatical response helps us understand what's justified in Arabic. But then the rhetorical understanding helps us look deeper at the meaning behind the meaning. Right, so let's look

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Let's look at both because and for grammar students this may be interesting to you. Andrew is the has the Lamine Mr. T, right it's got a pronoun embedded inside of the verb, right? And that's the fine that's FEMA Holly refer the NSP Mahalia Rafa, not the one that stated the one that's inside of the verb, and then the woman eater, but it would be the second file, it would be to file and file. Right, so that should be female, the man will be female lover, it will be in the state of offer the subject. I'll come back to normal human English in a minute, just let me get this out. Okay. The thing is, some grammarians would argue you cannot put out have, you cannot put an end on an embedded

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pronoun, you would have to repeat that pronoun as an as a stated noun, because a noun needs to be marked off on a noun, and it's always bad to punish them. So that's why the annise repeated, so the martov could be there. So and eliminate avani. But then let's look at this. See, that will be the grammatical justification of the repetition of Anna. But there's another alternative why not simply say I'm under the guise of halal calabi makalah de la Nadeau Allah, Allah vasila

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now the rules it Allahu Allah vasila we call to Allah. Or Anna woman a double Ronnie. And then Allah, you can say I whoever follows me we, right so you can mention them in the beginning, they can digitalize me, but then in some even argue that the Anna is actually a mucked up. She's really interesting. Right? But what does this do? What this does is I'm calling to Allah. The statement is done. I'm calling to a lack of clear vision. And then this is this is llama halala. Hopefully, Rob almost, I

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did you hear me? I am. And whoever will follow me will take this mission to whoever will come along with me. And so there's an extra exclamation added in that honor. And then the Manitoba Annie notice the under the the implied statement is more money tuber Ronnie drew Illallah katolik.

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Right, the one who follows me also calls to Allah, whoever would further follow me also calls to Allah. But they are not they have not been the verb to them has not been stated as if it's already understood. And that's actually really beautiful. Because the tab here is literally in grammar here of the word Anna, like, the verb didn't have to be set out of school does it? That's enough for us, you don't have to say that we're gonna do it, it's already known that we're gonna do it. So it's like this. It's almost as if, following the prophets lie Selim and doing what he does goes without saying, once you accept being his follower, right, so that's some grammatical nuances inside the

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ayah. So let's come back to basic stuff or, you know, more simpler language inshallah.

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And some really beautiful things inside of these ads. So now we come to what Subhan Allah and

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I declare a less perfection as a hard thing to translate Subhanallah we say it all the time. It was one of the hardest things in grammar in grammar to translate the a lot of transitions use Glory be to Allah. Right. So let me walk you through quickly the concept behind so panela

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the idea of this be the root letters are seen by and ha, they have to do with swimming or floating. And the idea behind the connection between floating and glorifying the law, if you want to use that word, is that when something floats, it doesn't descend, it stays level, right, it refuses to dip down. And the idea is what we say about Allah is never inappropriate about him. So we maintain his perfection anything we say about him is suited to to match his perfect glory. So when we talk about his wisdom, or we talk about his knowledge, or we talk about his, you know how much we should rely on him when we talk about his guidance, anything attributed to Allah should be talked about in a way

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that doesn't sound like it has a flaw in it. Right. So that's the the Tansy who Tansy right, the idea of removing all flaw, or speaking about someone in a way that no flaw can be attributed to them.

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removing all things that are not appropriate to be associated with him. That's the idea of SV. So when and then you should say, I declare, you know, this is why I say it's hard to translate claims of Glory be to God, then it sounds like you're glorifying the love but you're not really talking about His perfection. And you're not really saying I'm very careful never to say something about Allah, that takes away from any of anything associated being being associated with him being less than perfect. That's actually it's a it's a mouthful in English. I declare that I will never say or imply anything about God about Allah. That is short of perfect. His mercy is perfect. His plan is

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perfect. Whatever. Whatever.

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Every Hill loves to happen with me in this life is perfect. The Unseen is perfect. His decision for for salvation is perfect. His guidance is perfect. If it's attributed to him, it's perfect. If it's coming from him, it's perfect. His disk is perfect. And that's all inside SubhanAllah. But what's that doing here? And before we get to what's that doing here? The verb is implied. I declare that he's that perfect. I'm acknowledging that I I stand by not allowing myself to declare or to attribute imperfection to Allah. It's actually coming at it from the negative, like, you know, not letting something sink. Right? So it's not I declared as perfection. I refuse to attribute

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imperfection to him. It's more along those lines, actually. Which is why you find in the Quran, when someone says something inappropriate about Allah, you find Subhana Allah,

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you find even when the angels got scared when they question the law, you're going to put someone on this earth who's going to spill blood. But we don't mean any. We're not saying that. That's not No, no.

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No, no, we're saying, We're not trying to say that that's an imperfect decision. So they immediately qualified their statement. There's two ways of looking at that while we're doing this already. So why are you gonna need them? That's one reading of it, right? Another parallel reading of it actually, equally consistent, grammatically, is Yala. We just said this. But by this, we don't mean that your decision is anything short of perfect. And when he did tell them, I'll tell you something you don't know. And when he did tell them, they reinforced that we we don't mean that you have decided anything short of perfect What does it say? subhanak? Allah Allah Allah, Allah subhana wa

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Mallanna. When someone's being slandered, and you recognize that that's a crime against Allah subhana wa kulana and Coca Cola bajada soda, no, I'm not gonna go take away from your production, your job, I won't take part in this. When people commit *can less than Subhanahu wa, who do not are going to be hot. So the idea of Subhana Allah is I do not associate any imperfection to Allah, I will make sure that my conception of Allah, my conversations about a love my thoughts about Allah, my feelings about Allah all declare the same thing that he is beyond imperfection. Nothing he does is anything short of perfect. That's, that's inside of Subhan Allah and the fact that it's a it's a

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powerful declaration. It's like, almost as though this belief coursing through my veins is captured in the fact that it's not even said as a Joomla it's said in this in Sha II excrement explanatory form Subhana Allah tequila was actually sub behala her sub Hernan, that's the grammatical, you know, unraveling of it. But why is it set in this way? Because it's if this was a text message, it would be Subhanallah, exclamation exclamation, exclamation exclamation, or Subhana. Allah. It's like, it's not a casual statement. Right. And so when it when you get to this part, something has been escalated. There's an escalation that's happened inside of this iron. You can see a building now of

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escalations, how did he CBT other all in a lie, Anna? Woman, whatever it was, so hon Allah, you know. And then there's, and you could see now the logical connection with Rama and Amina machinic into because my middle machine again, is the worst, most the worst crime against us, we have a lower bishop.

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Right? So not only do I maintain this perfection in the most pristine way, but I absolutely I'm the furthest thing from people who would commit that kind of shift. So both of them have been elaborating each other. But now let's talk about how these things are connected to each other. And there's a few things to note here that are very powerful.

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And by the way, I didn't forget your question about Elon, I'm coming to that as well. So, the first thing here to note is that also Lot's wife, salami has been told to take a very,

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you know, self focused claim. He's, he's being told to make a claim that brings all the attention to himself.

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How he said he Lee, drew in Allah, Anna, you see all that language that's focused on the self. Right. And we talked yesterday about how this is not comfortable language for the Prophet's life setup, which is why he had to be told to say this cool, has he severely. Andrew is Allah, even when a suicide Salaam said something like, you know, and I say you do well at the Adam

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yarmulke I'm the I'm the leader of all children of Adam, on Judgement Day. He he qualified that statement with what whenever? And there's no pride in me saying that. In other words, I'm letting you know this is going to be the case, but I'm not telling you because I need you to know that. That's, that's what's up. I'm not telling you this to boast or to make a claim. I'm telling you this

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Allah's decision. So I say this with no pride inside of me What? You understand. So here, he's been commanded to say this. But also he's, even though he's been commanded to say this, somebody might hear that. And they might think this is a whole, this whole thing is about him, and where he stands and his leadership, and it's his path. And he, well, you know, he's doing the calling, even though now calling to Allah, but he's in the central role. And what does he do immediately after Allah commands him to say what Subhana Allah

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and I declare less perfection, as if to say, I am not perfect. It is a law that deserves all perfection. When I make this call to you, I am not the object of worship. I am not the object of adoration beyond what is only only appropriate for Allah Himself. And I will be afraid that I will fall short of my responsibilities as I go. Because the only one perfect is align. Allah has charged me with this mission. But that doesn't mean I will execute it perfectly. That is only for Allah. And we know that he executed it perfectly, but part of His perfection is to constantly declare his own imperfection

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and to actually say perfection only belongs to Allah

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musante salaam was being charged to go to the Pharaoh and he asked for help he asked for his brother right. And what does he say when we're gonna go make that what to him? You know, k nu sub B haka, Kathy Ron when escuela kakatiya. And so we can declare your perfection together. What does talking to fit own have to do with declaring your perfection? Well, if I lose my temper, and if I, you know, say something out of place, my brother can be there to correct me. And if he's doing something, I can be there to correct him. Because we are not perfect. That's only you. And in doing so well remind each other that the perfection only belongs to you Yala. So one of the aspects of Subhan

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Allah is actually this, this aspect of the prophets career, so the law is something that has been highlighted in different places in the Quran. And that is that Alexa will will correct him, Allah will remind him that this video only actually belongs to Allah,

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and only actually belongs to Allah. And Allah will deliberately make him make decisions and then correct them. We've talked about that at length in salt and fat and some other occasions. But Allah will do that to illustrate something that was a theological problem for people of Scripture before us, because people have scripture before us in their love of Jesus turned him into divine right. And if we have, if they have so much love for Jesus, you have to understand the level of love Muslims have for Rasulullah sallallahu sallam, if that love was dangerous enough to turn Jesus into divine, that explosive material is far more far more contained, dangerous, with what we feel towards this

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little loss a little longer between them, the love we have for him, the obsession we have with him, the you know, the adoration we have with him, the art and the reverence we have for him, the room for that ship is very, the danger of it is very high.

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And this is for all of humanity. And so the Quran keeps putting, on the one hand, we have this remarkable reverence for the Prophet sly saddam. And this like honor of him like no king has ever been honor no human being has ever been honored in this way. And on the other hand, it's constantly this, the messenger is way above you, but it was way above him. There's this, this constant dichotomy that's being reinforced and reinforced and reinforced. Because for the mushrik mindset, if you're calling us to religion, you must want to be considered the Holy One. Right? Anybody calling for a new religion, they must want everybody to basically treat them like, you know, this holy

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figure, this you know, this beyond human supernatural type being think of, for example, in modern religious, you know, experiences the role of the Pope, right? People want to kiss his hand, people want to get forgiveness by his hand. People want to, you know, they don't consider him a fallible person. Actually, the pope is infallible.

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He's infallible, and also law socialism. What does he keep saying? You know, my makuta Amina Rousseau, ma a dreamer you follow me when I become I don't even know what's gonna happen with me and what's gonna happen with you in it? Who my llama you Hylia I'm only following what's been given to me. I'm not telling you follow my follow me or actually not believe in me or take my reverence the reverence belongs to Allah. Let me reinforce of how an Allah so going back to that fundamental is so powerful and important. And this room in a much lesser sense, because everything that Allah tells us about muscle loss, especially with an iron that has one minute avani that means it has ramifications

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for you and me today. It's not just teaching us something about Rasulullah saw them

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1400 years ago, 1400 plus years ago, it's telling you and me something today and what is that? When you and I are in a position to share something about a law, like I am right now I'm sitting in front of a camera sharing something about a love sharing something about it, number 108 of us have, somebody gets a chance to give a hug, but somebody gets to sit down with their family, and remind them about a Hadith of the Prophet slice of them, somebody starts getting considered the, the knowledgeable guy on campus, right, or the, you know, the person that I go and ask Islamic questions to the either they are, in fact, a shave, shave, or they turn into a pseudo shave, or they turn into

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this brother so and so or sister so and so that everybody turns to for advice and counsel and things like that, right?

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What that means, let's put the spiritual dimension to that of that aside, what that means is you become the center of attention,

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for maybe not millions of people, then maybe dozens of people, maybe hundreds of people, maybe 10 people, maybe five people, but it doesn't matter. When you're calling to Allah and somebody listening to you, then you are kind of the center of attention. And then there is a pedestal, knowingly or unknowingly that you have been not put on.

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And on that pedestal, you are being looked at by some people are now diehard defending you, no matter what, as if you are beyond fallacy. And then the other extreme is I'm going to show you how fallible this guy, this person is. And their mission is to show you to show everybody how, like, some people are believing You're an angel, and others need to prove that you're the devil.

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And you need to just stay grounded and keep reinforcing for yourself and everybody else that I'm just human. And perfection belongs to Allah and i, you and i make mistakes, we all have these struggles, there is no top down hierarchy. But unfortunately, when someone you know, comes into a position of attention, then shaytan is always there trying to get us in different ways, right? So one of the ways your tongue gets to somebody who's starting to get attention is, hey, by the way, that one's getting more attention than you.

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Did you see how many they how much attention they got? Did you compare, man, they got more views than you What?

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Now you're like, why are they getting more attention, maybe I should take some digs at them in the middle of my Islamic talk. Not so direct, but indirectly just kind of take a couple of jabs. Just so you know, people realize that they really shouldn't be following that person so much because they're, you know,

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what that is, is actually you are at the center of this thing. And this humanity is better served by paying attention to me. So it becomes about me, if there was one human being on the face of this earth that gets to say that it's all about me, if there was one human being that would be Muhammad Rasul Allah, so that would be him. And in this declaration, there's a lot of me and this is how he's appealing the rule of law. You know, there's lots of me, and then all of that me is put in its place. With Wesabe hon Allah. Wa Subhana. Allah, perfection belongs to Allah. Not to me. This is about a lot. This isn't about me.

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This is uh, this isn't about me getting more attention. This isn't about me, you following me. And even if you do, follow me, that's not the purpose. The purpose is I will take you to Allah. Allah has charged me to help you get get you to Allah. That's, that's the goal. And this mindset is a very powerful thing. easily forgotten, easily forgotten. And so it was commanding his prophet to make this declaration on the Lahore audience and a woman who he was Subhana Allah. Now,

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a couple other things before I go to him and Amina machete King.

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We talked last time about

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confidence in our faith also, like vasila, right. So you are, you know, everybody's proud of their Jamelia. And we're like, the only ones ashamed to declare our Islam. Right, everybody else's proud for whatever identity they want to follow. They want to, you know, declare it and celebrate it and shove it in everybody else's face and say, This is why I am accept me for who I am accepted, you know, the whatever thing I believe, and you better celebrate it along with me. Otherwise, you're narrow minded. And the only ones who can't do that today, the only ones who have to just be in a corner and kind of try to fit in would be the Muslim, right where we can be proud of who we are. We

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talked about that already. But there's the two every everything I talked about. Sometimes there's an extreme opposite. It's the other extreme. So on the one hand, we're shy of being Muslim, shy of showing our Islam and that's already been destroyed in Hadi he's habitually at early Lola high level skeleton and our military is

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Been wrecked, that's been run over. But when the opposite of being shy is being confident, right, but too much confidence becomes what becomes arrogance. And then there's we're Muslim, these Guevara gerbert, that were number one baby. And it now this became about you, and how awesome you are, and how beneath you everybody else is. On the one hand, we don't want to be feeble about our faith, and we don't want to be weak and feel inferior that we're Muslim. And on the other hand, the other extreme is, we're so proud of being Muslim, that everybody else can practically go to hell. And then what do they have? Ha. That's the kind of arrogance isn't it? And what's the difference between you

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and but he's right then. And inside of what Subhana Allah that's there to inside of Subhana Allah, there is actually a an acknowledgment that I will not go beyond Yes, I will have absolute confidence that this is my path. And I have I stand on firm conviction, I'm completely confident in my faith. But this confidence is not so I can put myself above you that I'm more perfect than you are. Because the perfection, that's for him. That's for him.

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So that that gives you a Subhana Allah

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then about this

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was a panel of one last thing and then inshallah what what might not be the most shocking.

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Practically every religion in the world has some concept of God.

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Right? And the Arabs actually shared the word Allah with Islam. So the Muslim woman called God Allah to the Christians. In fact, in Arabia, the Syriac Christians called God Allah to the Jews of Medina called God, Allah do so when someone says I call to Allah.

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Right? They can hear that and say, Oh, well, you know, thanks, but we already forgotten that. We already have our faith in Allah right? Because I believe in God can't a Christian friend of mine So yeah, I believe in God too.

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Can a Hindu friend of mine say can I believe in God too?

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Can nondenominational spiritual person say, Well, I believe in gravity to I mean, God, they can do that. They can say I have some one, I call him a lot of mine. Right? So they can know the word Allah, which is a name to us, was a shared conception among people of different religions at the time. This needs to be clear.

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So then what sets his call to Allah apart?

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It's the Subhana Allah, it's the Hon Sera, and the Subhana. Allah.

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It's, I'm calling to this conception of Allah, with clear insight and this conception of Allah and this faith in Allah. And this conversation about Allah is free from anything that can attribute imperfection to him. And that is a challenge. That is, in fact, a challenge to other religious views of God, that no matter what religion you follow, when you take a look at the God that you believe in, you will find things that sound human, not God, you will find things that sound vindictive, not like God, they will find find things, find things that are unwise, unlike God.

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So the perfection of the concept, I'm remembering my friend, john, I won't say his last name, because he gets embarrassed. He was a library, and he was not he was non Muslim. He did his master's in philosophy of religion, comparative religion, and religious philosophies, and bachelors in it. And then, and then masters in it. And he was a librarian at the university. And he, you know, his what his second son was born, the umbilical cord was tied around the neck several times. So it was highly likely that the baby would actually suffocate at the birth. But he was born and he was completely fine. Like there was this high chance that he wouldn't be alive, and he was perfectly

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fine. And in that moment, john said, there has to be a higher power.

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In that moment, he tells me himself, and he said, he went back to his notes from his bachelor's program on different religions, and started looking over all the religions again, where which God, am I going to where is this God that did this for my child? Right? And he I kid you not his own notes on Islam. Right? He said this, this Islam thing has a God that is completely perfect.

00:34:29--> 00:34:45

And something along these lines is what he wrote his notes from many years ago, because he can tell as a philosophically minded, logically minded person and a critically minded person, you've got gods that emulate humanity in some way statues that emulate human behavior, right.

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Our conception of God is actually the exact opposite human beings should try to emulate some of the attributes of Allah.

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Allah is Al Rahim you should have Rama. Allah is Al Hakim, you should try to acquire heckuva Allah Allah

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Ideally you should have, you shouldn't you should have reverence for n. Right? So the idea is, instead of human beings projecting themselves onto a vision of God, like in Greek mythology, right, like in Norse mythology, instead, it is a laws, perfect attributes that are shining a light on what human characteristics can be,

00:35:24--> 00:36:03

like a love light is shining on us, literally, right? And we're illuminated by that. So every attribute of a lie inspires us to be a certain way, or react to it, and it reverses the whole thing. it reverses the whole thing. And that's within Savannah law, meaning His attributes are perfect. I want to be and he's inspiring me to, you know, try to, to take on some of those attributes, or to respond to some of those. He's the ultimately loving, I need to perfect my love. And it will be a lifelong struggle. And no matter how much I try to perfect, my love, my love will be imperfect. He is the ultimately patient.

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No matter how much patience I get in his life, my patients will never be perfect. And every time my patients is short of perfect, I would remember I can be sobbing, but he is a subwoofer.

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I can hear him and he's inspired me with a love of learning. No matter how much I learned, well, my knowledge will ever be perfect. No. And every time I acknowledge and realize the limits of my knowledge, I am reminded that he is allowed him. So instead of projecting my imperfections on a concept of God, it's God's perfection that's constantly reflecting on me.

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It's incredible. And that's inside Subhan Allah as if to say, this Dharma to Allah is different from everything else. So Andrew Illallah, Allah, Allah, and then a lot of us who said, Well, God, Subhana Allah, so it's actually marked off on that.

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I call to Allah. And I declare, Subhana Allah. So it's those two things are, there's a conjunction between them. Right? So that's this, this incredible, incredible phrasing of Subhan Allah inside of this ayah. What does this mean practically for us? Also, I think that there should be a comment about that.

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You know, we unfortunately, Muslims, non Muslims, doesn't matter in the modern world, we're not even talk about ourselves, Muslims, we're not very familiar with how Allah talks about himself, how he defines himself, how he speaks about himself, how he expresses himself, his expectations from us, what he loves what he doesn't love, we have notions that sometimes our parents passed along or halfway through a hole, but you may have heard something, and you kind of have this hodgepodge of information, and you kind of build this picture of God in your mind, or conception of God, not a picture, but a conception of a lie in your mind, and what he likes and what he doesn't like. And

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oftentimes, that is very twisted, and influenced by our own emotional worldview. Right? So somebody can even a Muslim can say, Yeah, I do some messed up stuff, but Allah understands.

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Well, you don't get to say Allah understands. Or you don't get to say, I have this special connection with Allah. You wouldn't get it though.

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I know what the book says I'm probably probably said something else. But he and I, we are we're on some different level man, we're on some. This is the antithesis of what so Hannah law. The cool in the beginning is telling you that you don't get to decide attributes of Allah, and the relationship with Allah and who Allah is to you, and what he wants from you and what he likes and what he doesn't like, what angers and what pleases Him, how to make him content, how to seek repentance, how to be forgiving how to, you can't be grateful and rebellious at the same time.

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You know, and what do you do when you make a mistake? How do you how do you seek forgiveness, you all have those concepts of a law. And it's not monolith, it's not a black and white picture in the Quran. It's it's a very intricate, you know, complex relationship, which has many dimensions, you know, like you've

00:39:09--> 00:39:49

even a person doesn't have one dimension, right? A person can have a very soft side to them a very serious side to them, they can have an angry side to them, a joyful, a playful side to them, there are different parts of their personality. And until you really get to know them. You don't get to say you know this person, well, that's even creation, but a lot of the perfect has these attributes. And these responses to different things that he himself has taught us about, and if we don't care to learn that and then we make our own, you know, projections on how Allah will see things and how Allah will judge things that goes against what Subhana Allah and that actually what does it do? It

00:39:49--> 00:39:59

associates listen to this carefully. Now, it associates concepts with a law that a law did not justify right. And what is the term in Arabic for Association

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What's up hon Allah wa and Amina mushrikeen, you see the logical continuity here, and I absolutely will not be one I am not one to associate with him. In other words, I will only associate with him the attributes, the conceptions that he himself authorized, like he says, ma de la la commensals time,

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we have insulted, Allah did not just give you any authority to attribute this, this and this to him. Where did you get the authority to do that? In other words, I will only attribute to Allah what he authorized me to attribute. And that's inside Wilma and Amina machine, I am not one, and I am not from those who commit chick whatsoever. And this is also obviously a pretty strong declaration of Bara, because I am not from the machine, everybody around him and my guys mushrik man, what is this? I am not from them is anything I'm not from this tribe anymore. I renounce my citizenship.

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You know, they, for ancient societies, your religious identity was actually your civic identity. They were one in the same, the religion of the king, you must follow it, that proves that you are a loyal citizen of the kingdom. The people of the cave got in trouble because they refuse to pay reverence to a false god. And that was a political act of defiance, not just a religious one. This is why they had to be executed, because it was seen as defiance against the king. So the idea that when you leave religion, basically you're leaving your your tribe, you're leaving your tribe, you're so you leave their protection, they can see you as a traitor.

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Right? And that, by the way that will be countered later on. And it's already been countered. By the way the story has been told someone who defies the religion of the king was best for the nation and sort of useless. Right? The king and his priests who do their whatever they do in their temples to interpret dreams, obviously, they have some kind of mystical tradition or whatever. They have mythologies that they follow. And we know Egyptians have many mythologies. And he's in the middle of all of that, and he declares his faith in the law. And yet He is the Savior of that nation by Allah's guidance. Right. So me, declaring that I am not from the machine does not make me a threat

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to this nation. In fact, the underlying current is I am the best thing, even in the worldly sense to ever happen to these people.

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Not just in the Orthodox sense, in the worldly sense, the best thing that will happen to you people is going to be me.

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And you know what? There's more truth to that. And we can imagine the the Egyptian desert, the Egyptian land, was going to be a barren desert had it not been for Yusuf Ali Salaam, right. And Makkah was going to be a barren desert had it not been for Makkah. And now the letter she thought it was safe is a year round thing. 1400 years going, the economy of that place is going to survive whether there's oil or not. Why? Because the oma will keep traveling and flooding in. There's no tourist attraction that will get more people coming in constantly and saving up their life savings to come. Then the house of Allah built by Ibrahim al Islam and restored by the civil law, so I saw

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them. So even in the worldly sense. In the worldly sense, the best thing to ever have happened to that region is through loss. I saw them that's actually even Continuing from the previous but that doesn't mean that he will accept their religious worldview. Well, my nominal machine I was thinking about Walmart and Amazon machine because these are in my in my work on coherence and intertextuality endocrinol. How Clock Line is connected.

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This I this statement, this phrase will not a nominal machine is actually an echo. It's echoing something no surprise, something that Ibraheem alehissalaam said this entire story, his use of tying himself to Ibrahim alayhis salam and also being tied to use of and through use of also again to Ibrahim Ali Sami talked about the commonality between them yesterday. Now listen to whatever hemara Islam says it Neva jatoba jieli Latif uttanasana what he will have the honey fun photo similar to other sorry honey fun Mama anomala machine.

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I have exclusively turned my face towards the one who fashion the scars and the earth solely.

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You notice the exclusivity in it What would he

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write honey find mama Anna University now notice the the use of Anna in this ayah Sabina de Andrew Anna de bharatavani mama Anna, we don't you see the even the the echoes of the exclusivity and the I stand on my firm on this firm footing. And there's the repetition of the eye and then the obviously the echoing of the face 1000s of years ago

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

His father said well, ma a nominal machine. And 1000s of years later he stands before this house that his father built and he repeats will not and again it's epic. So powerful and actually in a less direct but still very connected sense. These are similar to the words of use of Elisa Lam instead of use of intellect Dr. Miller Coleman,

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I have left the religion of a people is not the same as my nominal machine. I am not from the machine. He says, I've left the religion of the other people. Now you may not be allowed to humble us at home coffee room, and they when it comes to the afterlife, they in fact artists believers, what about Tommy letaba he Brahimi always haco Yaqoob mark and Elena and mushy Kabila himanshi

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I follow the religion of my father. It's not becoming of us to do shake with a lion anyway. So these are outside of this surah these are the exact words of Ibrahim on Instagram, then, base, the fundamental concept of these words has been echoed by Yusuf Ali Salaam in prison. And then that fundamental concept is being acquired by the salsa saddam in this ayah when he says one that we don't wish to keep

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lasting for today. And that is something that I thank you for bringing up because I couldn't stop thinking about it yesterday. So I did some reading on this. I didn't find any of us are talking about it, at least under the cya. So maybe they have talked about it elsewhere, but not in this area. So I did some search. Let me tell everybody else what I'm talking about. So he brought up the point that

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the ISS I call to Allah,

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I invite to Allah. And that's kind of an unusual phrase. Because you invite someone to a place

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or by extension, you can invite someone to a concept. I invite you to guidance. Right? I invite you to peace or you find in the Quran. Adriel Camila niyati What's the rule and you know what search I had to do. First I had to do a search on that when the Quran which is 212 findings. And then within that hour, all the places of Dawa with the color come would have Illa

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so reduce, then decide to read all those 212 add and remove all of them. And then there's lots of overlapping them, but just listen to some of these. Yeah, well, Manasa No, Colin remender illallah someone who calls to Allah sure it's there.

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It and then sometimes it comes with lambda accom Lima calls you to what will give you life

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into the room Illallah houda. And if you were to call them towards guidance, so calling to Allah, calling towards guidance, calling to what will give life calling to salvation or the Illuminati. I'm calling you to salvation to be saved.

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Then what another outcome isn't as easy as far I'm calling you to the ultimate authority. The overly forgiving

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will enter the room Illallah Hoda affiliated with an Abba. If you call them to guidance, they will never be committed to it. What I thought he knew what it was sell me don't become weak and call for peace, meaning call for peace with your enemy even though they're continuously violating justice. don't surrender. Don't call for surrender actually is what would be a good translation of it. Without the ruler sell me.

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For yoshifumi una la he insha Allah can bring a calamity to you. So the the god you're calling towards whatever God you were calling towards, will be exposed for what he really is.

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So the point that I'm making is, and there's lots of them in another feature can be method Runa, la marieb. And whatever you're calling those two, we are in doubt about it. So the thing is, the point is, you can call someone to a what? Or call someone to aware. So I'm calling you to truth. Right? I invite you to the truth, it makes sense. I invite you to my home, it makes sense. So the truth would be a watch. And my home would be a where but then it's used for a lot. I'm calling you to a lot. But you never find a love his his being being a part. You never say I invite you to a person.

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Like I'm inviting you to stop. No, you don't say that. Because I'm inviting you to start the ones Facebook page, which is the place but not the person you understand. So you don't invite to a being unless you find it with a lot and actually there is an eye on the Quran, where the call is made to Allah and the messenger but even then Allah first and then messenger, okay, the rule in Allah He will also call to Allah and to the messenger. So So what does it mean to call to Allah and technically what, what does that entail?

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What I can surmise from calling someone to Allah, first of all, is actually a kind of madjozi speech. And the idea is the imagery of a path

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Then a destination, right? And a destination we finally got we reached here we reached a place, the ultimate place is actually the company of Allah Himself.

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Like, meet the meeting with Eliza place. So in the most literal sense, I'm inviting you to a path which will allow you to actually meet with Allah

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to be in the company of Allah Himself. Not just the belief, though. Yeah, I invite you to faith in Allah, you can add the word faith in and that will make sense I invite you to believe in Allah. I want to invite you to get to know Allah. But from a very literary sense. I'm inviting you to Allah as the destination. So you and I get to meet with him and he will look to us and our faces will be lit and we can look towards him.

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Would you who in Yama is in now the era era era

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as opposed to whether young Zulu lamb or melki Amati there will be people on judgment day he won't even look towards them. Right. So when you're inviting to Allah, you know,

00:51:10--> 00:51:45

in naka de Haan ihlara becak adhan formula p, you'll be meeting him. So the meeting with allies implied here, but there's something even more everything that you find in the Quran that comes after Allah that's positive. I'm calling you to peace. Below here the only law that is salam, a documented Jana 1111 Hoda right there. I'm calling, calling you to the call this tour salvation, the call is to guidance. The call is to the book of Allah, the call is to the home the final home of peace and safety. Right? The call is to heaven.

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And all of those things are only worthwhile calls because they're directly connected to olara xojo. Right? They're all pathways to Allah. In this ayah instead of picking one of those pathways,

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Allah took the umbrella term Allah and all of that. I call you to Alice book, I call you to a less guidance I call you to a less forgiveness, I call you to the heaven I call you to safety, I call you to contentment, I call you to harmony, I call you to peace within your life. Everything that comes with believing in Allah is included in one package word which is what Allah This is actually not the only example of that in the Quran, where the word Allah encompasses more. So you find for example,

00:52:41--> 00:53:21

a substitute for FY sebelah is what he do not feasability la caja de Beauvoir was yahoo. filla haka jihadi. So we normally say we struggle in the path of Allah, right? struggle in the path of Allah. And then an incredible iron SoTL Hajj struggle in Allah, the path has been removed from the phrase, as if to say what, as if to make someone realize that the path itself, the path itself, is only a small, you know, it's only a connection. But the real goal is actually as if I've already I see my destination in front of me, and that's a lie himself.

00:53:22--> 00:53:43

It says, If I'm not even distracted by the obstacles in the path, I just see the destination in front of me. So there's this, overshadowing of the word Allah, inside of the phrase, you know, the rule. So Andrew Illallah, he and I will say nothing. And it's actually part of the Asana, it should be reinforced, it's part of the song that

00:53:44--> 00:53:54

was alluded to in this surah before. So when you see when you call to align that way, that means you haven't a recognition of Allah's Presence all the time.

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You don't just see something as a less path, you actually recognize a less presence, not just the path itself. Why is that important? Because the the the concept in Islam for recognizing Allah's Presence constantly and never being never not being mindful of it is the concept of your son right to be a more sin. Right? And what is a consistent description of use of honey sent him in the soul Okay, that you can add as much as you need. And you'll find Lola or Robert hanabi. He saw basically essentially God himself he saw the evidence of God when he was in this trial situation of Allah Himself. Right. So this is actually a really beautiful phrasing that a large number that has you

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

know, Incorporated inside of this iraq when Hydra he said Bini in Allahu Allah will see that in Anna woman and he was Subhana Allah, wa and Amina mushrikeen. I would argue that this is one of the central iaat of this passage. There's lots of different subjects that are coming and inshallah when we get to the end

00:55:00--> 00:55:12

This passage one day, then I'm going to explain to you how all these concepts in these are tied together. But for now I'm done with it number one 108 barakallahu li walakum Hakeem, whenever anyone can be

00:55:13--> 00:55:15

more eloquent to lay down over the counter,

00:55:17--> 00:55:19

which, which one?

00:55:22--> 00:55:23

Wait, it's a special move.