What Does Calling To Allah’s Way Mean #2

Nouman Ali Khan


Channel: Nouman Ali Khan

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Ricardo. So today I'm going to continue talking about 100 and 25th ayah of surah number 16. That's a little novel. And this is the 100 and 25th ayah, which began with the phrase withdrew a Lhasa video of the call to the path or the way of your master. And that's what we talked about last time, a little bit that it is an invitation to a path one or two comments about the path that I didn't say last time that i think it's it's good for us to think about is that Allah uses several words for the path. And the path is actually a phrase used in the Quran to describe Islam. And the first time we see that as you're reading the Quran from the beginning is in the Fatiha itself. It does not say

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lotta muster theme and we translate that normally as guidance to the straight path, right. But the word slot, originally Arabic comes from surat, which is used for you know how ancient Arabs would have different shapes of swords, and some sort of sort of kind of curved, and other swords are very long and straight and wide. Right, so those long straight sores were called a Sadat. And from it what became sort of coined as a term for path. The word slot that we use in the Fatiha is used for a path that is wide, that is straight, and it's the only road to somewhere, meaning there's no other road you can take. That's why the word slot doesn't even some scholars argue it doesn't even have a

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plural that can be found in Arabic. So it's the only way the only road you can take, you can imagine that there's two islands and there's only one bridge that goes across between them. If you want to go by road, that's the only road accessible, there's no other way to get there, you understand. So that would be a slot. But here when I translate call to the way or call to the path of your master, it's not using the word Surat it's using the word Sybil. And you may have heard the word FISA vilella before, there are other words for the road, or the path that you that are used in the Quran, like pareek, you know, could not Torah kidada, which has its own meaning. But I wanted to help you

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understand a little bit about what the benefit of Seville is Seville is basically a smaller road. It's not a long, you know, a road and it's actually something that may lead to the main road. So you know how you have local streets than they lead into the highway. So those local roads that lead to the same major highway would be the Sabine which is why there could be multiple roads, most you know, people could be heading in the same direction, but they could be taking different local roads, right? If once they get on the highway, they're all on the same road. But if they're heading in the same direction, they might get on from this exit. This one might get on from that exit, but they all

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took their different local pathways to get there. beautifully. Allah says in the Quran, when levena jaha delphina. Then the under home su moulana. Those who struggle with us on in their minds the struggle in US literally he says in us, meaning for our sake alone, we will absolutely guide them to our multiple pathways to bolena not one path.

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multiple paths. Why? Because again, Ally's acknowledging here and teaching us something about the path that you take, may have to do with where you started. And the path you need to take to get to the main road may be a different one than somebody else's path, right. So at least when you call someone call someone to the path that they must take, not the path that you're on necessarily, right? Eventually it will converge. But it may not start out that way. So that's also within the meanings of lsvt. Rebecca. The other remarkable thing about that is, when went by saying, you know, civilian rock, because there is a humility intended inside the words are bigger, because they

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translate this an easy transition would be called to the path or, you know, pathway of your master. And last time, I talked about the ownership of the road itself, right. But there's also the ownership of myself, he didn't just say, call to the path of Allah, or the owner of all things, but he said, your master, so you and I are speaking in the position of a slave. And that's important to understand because no term is more lower in status, then slave, that's actually the lowest term a human being can be given, it's an indeed, it's actually a term of humiliation, it's a, it's an undignified term that you would give to a human being with you would call them a slave, the only

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time that term becomes acceptable is that when that term is used with our relationship with Allah, because truly he is the master, truly, he does have ownership, no human being can own another human being, but only a law can own us in the way that he does. So it's where the word slave would be a humiliation for me if it was to any creation, the word the same word slave is actually an honor for me when it's used with Allah. So it becomes actually the most the fundamental basis of my relationship with with him. And the reason that's important in this phrase, is because when when I'm inviting someone, or they're inviting me to this path, then what they're reminding me of, and what

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I'm reminding myself of, also, is that this path, I've only taken it because I have a relationship with the owner of this road. And that relationship is that he's my master, and I'm their slave. At the end of the day, he's my Creator, I'm his creation, he's my guide, I'm the one being guided, he's my provider, I'm the one being provided. He's the one protecting me, I'm the one being protected. Sure, all of those are relationships too. But there's one umbrella relationship, and all the other relationships we have with a law come under that giant umbrella. And that umbrella is he's the master, and I'm the slave. That's actually the big umbrella relationship. And every other component

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of your relationship in mind with a lie that we think about comes under its shade. That's why ally introduces himself as Rob from the very beginning in the Quran, right after calling himself Allah hamdulillah. He told us that he's in Ireland, right? That's because there you know, there are different levels or different dimensions of our relationship with Allah. In fact, each name of allah adds something to our relationship with him. If you understand each name of Allah, it builds your relationship with him in some way or the other, right. But above and beyond all of that I am his slave. That's actually what I am. And I'm on this road, because my master paved this road for me.

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That's the fundamental. So the route lsvt big and now we go a little bit further, the Prophet sallallahu alayhi wa sallam has been told, called to the pathway of your master using wisdom, Bill hikmah, using wisdom. Now, wisdom is an interesting term in the in the Quran. And in ancient Arabic, the basic definition of wisdom was a little more natural, when a man will be beneficial knowledge that you can that you would also act on. That would be basically what wisdom means. Meaning if you know, fire burns, that's beneficial knowledge. How about you act on that and not touch it? Now you're being wise, based on the information you have. Some people can have information and not act

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wisely. You understand? The road sign says don't speed over this limit, and they're speeding anyway. They have the knowledge but they're not acting on it wise. They're not acting on it based on that knowledge. That's not that's unwise. You could know some foods are unhealthy and some foods are healthy, you have the knowledge, but you still may act unwisely. When a lot well lies messengers told sallallahu alayhi salam called people to the pathway of your master using wisdom. The first dimension of it is that I want to highlight is the unlikely the one we don't think about when we think about talk to somebody with wisdom. We think of talk to them about deep things mentioned wise

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things that have dropped some epic quotes on them or something, you know, but when we don't think about his wisdom actually means it's an it's a lived thing. It's actually a live thing called people to Allah with the way that you live with the way that you act.

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With the way that you carry yourself, some of you are familiar that I'm in the middle of conducting a series on sort of use of, and you know, these days and inshallah, you know, with the next few months I hope to finish that series. But

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how did he call the entire nation of Egypt to Allah, by the way that he administered the government, like you don't find in the Quran, him preaching as a, as a governor, what you do find him executing justice in every opportunity that he can. And that in itself makes him stand out? Why is he acting like this, nobody else acts like this. Once they get into a position of power, they take advantage of that role, and see how they can hold on to that seat number one, how they can not let go. And then once they have it, what advantages can they bring to themselves. So even though we call it a position of public service, the last thing you find among a typical politician is that they're there

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to serve the public, it seems that they're there to serve themselves and their reputation and their, you know, reelection campaign and their power and their seat, etcetera, etcetera. And here he is giving an opposite, you know, picture to everybody who could come and see, even people foreigners can come and see, and he would say, don't you see that I give full measure, you do not see. Do you not see how I take care of foreigners want a hydro machine. So the idea of hikma, first and foremost, the prophets, I was being told, continue to call people using wisdom, meaning in the way that you carry yourself, it's going to stick out, that's, that's going to be number one, wisdom also

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has to do with it's the height of intellect, right. So what that means is, you talk to someone, the way that is going to be the most effective for them in that situation. And here we have to talk a little bit about communication. Human beings, we are the most sophisticated communicators on this planet, right? Birds also communicate, ants also communicate, you know, me, you know, microscopic creatures also actually communicate with each other, in some way, shape or form, plants can communicate. But human beings have the most sophisticated beyond what the Quran calls beyond the ability to communicate the most effective in the most effective way. What I want you to think about

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is effective communication is made up of a few things. First of all, who are you talking to? Who are you talking to? So for example, if I'm talking to a child, I have to speak differently, depending on their age, I might even have to change what I'm going to say, depending on their gender, I might have to change the way I speak to them, depending on their health condition. Who are you talking to an adult, a child, a teacher, a student, a scholar or demon? Who are you talking to? That will affect what you're going to say? Right? The second is, what are you trying to say? And what you're trying to say? Is it going to be Is it the right thing to say to that person is that what they need

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to hear? Is that what's most beneficial for them, I could read a very advanced book on Islamic theology or Islamic history or law or something like that. And I thought it was amazing. And then I get up here, and I turn this thing on, and I started talking to you guys about some complex thing that I thought was amazing. I am not keeping in mind that somebody is listening who knows nothing about Islam, somebody who's listening who has no background in any of these things. The purpose of Juma is supposed to be a child can be sitting in listening, a new Muslim could be sitting in listening, a non Muslim could be sitting in listening, it should be something anybody can benefit

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from, you understand. So there's a setting for that. I love Arabic. I love studying advanced nuances in Arabic grammar, but I'm not going to discuss them with someone unless they're a student of the Arabic language and they are at a certain level too. If they're at a beginners level, and I started discussing advanced things with them, they're gonna get demotivated and say, This is way too complicated, man, I'm never gonna get there. Forget it. I give up. I didn't say something wrong. I said something good. But I didn't use wisdom. Wisdom means Who are you talking to? And what you're going to say? Is that what you should be saying to them? Is that really what they need to hear? And

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how do you decide what do you get what you're going to say? Well, what you what you're going to say should be based on? Do you want them to take their first step, not the journey. What do you say, to help somebody take their first step towards Allah, towards that path? You understand this, that first step? And that takes a little bit of thought, How can I communicate this that will actually be beneficial for this person? And what is it that I can talk to them about? Like, you know, I'll give you an example. You know, there's a mom who's got a teenage kid, right? And he doesn't pray, or he started he gets lazy when he prays. And the mom says, slot time, slot time. I told you, it's a lot

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of time, put the police station down before I break it.

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And there's a back and forth caught and decay over time. This teenage boy is you know, he's 13 He's 14 is 15. Eventually, he's 18. He's 19. And she can't yell at him like that anymore, can she? And then she comes to someone like me or someone else. Some other moms I'm sure her post my son I keep telling him to pray. He doesn't listen. What should I do?

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Well, at a certain age, actually being authoritative might help Not always. But once in a while, it might help. But as they're growing older, they're turning into young adults. And as they're turning into young adults, they have a sense of independence. And they want to be talked to a certain way, and their pride gets poked very easily. So when you talk to them, like they're 12, and they're 19, they get upset and they start talking back to you. And then you throw Islam in their face and say, You're supposed to be the best of your parents, humble yourself to your parents. And then they say, oh, you're Islam again. And they get even worse. And then you say, a little Oh, what have I done? I

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sent you to Islamic school in Sunday school, and I had you memorize the Quran, right? Have you learned that? You me? And this is how you're talking to me? I need help. Where's Mufti? menk?

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You know, where's the when we find the value? Can we find an email to send?

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This was all about communication, wasn't it? When you call somebody to the path of Allah, then First of all, one step. And then using wisdom, using wisdom means, who am I talking to? What are they? Where are they coming from? How are they? How do they feel? What are they going through emotionally? Where do they stand? And if you've had the same conversation with somebody the last 40 times, and it didn't go, well? How do you think this that was gonna work the 41st time, I keep telling them, they just don't listen, doesn't work like that. It doesn't work like that. Maybe there's something wrong with the way you're saying it. Maybe the words you're choosing are wrong, maybe the things you're

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talking about is wrong. Maybe it's not the prayer, that's the problem, something else is the problem. Maybe you know, sometimes I've even met people that are upset with their parents, just giving the parents example, they're upset with their parents about something. And therefore they refuse to pray. They didn't even have a problem with the prayer, they just have a problem with the way mom tells me to pray.

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That's why I don't do it, when you actually break it down. Well, mom just keeps getting angry and angry and angry, I just feel like, whatever, she's just gonna get mad anyway, so I don't care. Now, that's not a justifiable excuse. But if you create that kind of environment, you're just producing more negativity, call to Allah XPath using wisdom, when you don't know someone, and that's inside the family or when you don't know someone, you just went to the masjid inshallah, we can go back to the routine of massages, once this crisis is over, and, you know, pray next to each other and enjoy the blessing of praying next to each other. But you're praying next to somebody, you sit there, you

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finish the previous day, by the way, your finger was moving a little too fast, or your finger wasn't moving at all. And I noticed your pinky was kind of off on an angle. And I also noticed your foot is a little, you know, at 45 degrees is supposed to be at 52 degrees.

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And but by the way, brother, his foot, two foot and you kind of like put your foot over their foot, and they keep moving their foot, you know, and you correcting them? Oh, by the way, your hands were here. They were supposed to be here. They were supposed to be here, they're supposed to be here.

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This is what you want to do. Because brother has to speak the truth. so to speak, the hug?

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Do you know this person?

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Know, you know, you know what they know about the religion? Do you notice this is the first time they came to the master? Do you know anything? You know anything at all? Is this really how you call someone? And if somebody did that to you? If somebody corrected you? Would you not get defensive? Would you not get do I even know you This is how you want to start the conversation. This is what you want to do. You know, and what, and this is what this person needs. And by the way, once a technical mistake in the prayer is more valuable, or losing your desire to come to the masjid again.

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Like what's what's more valuable, they can learn those technicalities over time. They can they can improve the way they're standing, the way they're holding their hands, the way they're wiggling their finger or not wiggling their finger, depending on the IP provider you getting into that subject. But that's not wisdom. That's not your place.

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You know, Allah describes believers and their attitude towards each other. He says the Latin meaning they are the most humble. They're the most humble that they can be.

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to other believers, Avila they're almost humiliated before other believers. That's actually the word that she was powerless. The Loon on the moon was using the Quran for a cow that's been domesticated. You know how cows don't fight back. They just do what they're told.

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And that's the word balloon. It's well domesticated. That's how we are towards each other. Allah describes believers are this way towards each other, with the way they speak with the way they carry themselves. So when you call somebody use wisdom, the Who are you talking to? What are you going to say? And then the third part of it is the setting. Where are you? in what context? Are you speaking to them? Are you at a dinner with other people around? By the way, your beards a little too short.

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You're to set your public you're humiliating someone you're not calling them to Allah. You're embarrassing someone and you're thinking you're doing something religious, calling somebody even even if you have a problem with one of your kids, or one of your kids and you're calling them out as far as their religious practice in front of other kids. That's not that's not okay. Also, in some cases,

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They deserve it if they're humiliating other kids, if they're doing that they need to know what that tastes like. They need to be discipline, you know, you know, in front of the other show, but there are most settings in which you have to take a child aside and talk to them. We don't forget children, we don't even do that with adults. We're talking to them in the presence of others taking tones with them, speaking about things and don't feel like you did this in front of everybody. You had no hesitation doing that. You have no problem embarrassing me like that. They're not even thinking about what you said. They're just thinking about how hurt they are, that you said it in

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that way. You understand? So the setting is also important. At what time at what place? Are we to say something to people? You know, one of the most one of the grossest, I've talked about this before, one of the most absurd misuses of Dharma or giving somebody something good is when you know, somebody passes away, and there's a janazah. And there's a mother that's hysterical or a sister or brother or daughter or son. And you just come to them and say, Don't cry, have slobber?

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Have sub.

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You think that helped? You say Oh, I didn't realize? Thanks.

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Now I have severe. Thank God, you're here to tell me I have to have supper. That's not how that works.

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I'm here for you is enough. When you say have sub, and don't cry, what are you telling them? You're telling them? That me crying right now means I must not have suffer?

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That somehow I'm already traumatized. Somebody might even be questioning? Why is Allah doing this? Why did this happen to my family? Why do I have to go through this? They might even their their faith may be shaking, and you come and you just tell them be patient Don't cry.

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You're not even acknowledging the pain that they're going through. You can't do that. And what happened to jacobellis, who cried so much, he lost his eyesight. Nobody came in told him have sober.

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And he's the example of suffering the Quran, it's okay to express your emotion. Sometimes, somebody is really angry. There's another example. Somebody's really angry, and they're talking to you. They're just furious. And they lose their temper. And they say crazy things. Sometimes your mom can say crazy things. Sometimes your husband or wife can say crazy things. Sometimes your brother and sister can say crazy things. Somebody's uncle can say crazy things. When you get angry, you say things you would never have said.

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You just need them to hurt, or you need them to listen. And you know that maybe if you say this crazy thing, it'll get through and they really get to them. Right? Are you just have no other weapon, but words. So you just use it. You didn't use your brain? You just said it, you blurted it out. Or you heard somebody say something absolutely outrageous, in the middle of a conversation completely out of line.

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What do you do? You remind them of a lie and how a lie considers using that as her arm and you should have fear of Allah and you should have duck wire etc. Is that the right time? Well, I don't think so. Because if a person is that enraged, and you try to preach to them at that time, then they will take that reminder that you give them and that that reminder will not be taken where the heart needs to accept it. Because there's walls of anger, that are keeping that reminder from going in. And they might even dismiss the reminder of a law that's being given to them, which makes it even a bigger sin on them. You're not helping them, you're hurting them.

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Maybe once they Calm down, you can talk about what was wrong with that. And maybe actually, once they Calm down, they can acknowledge it themselves. Why don't you give them a chance? Why don't you let them come to that themselves instead of beating it? What did you just say? Do you know how hard that is? Do you know how soft it is? Actually, I'm pretty sure they do know.

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And at the time they lost it. But let them come back to their senses. And you correcting them at that moment is not going to bring them back to their senses. Then they're going to say or you're going to use Islam to slap me. I'll use Islam to punch you back. I know how to do an uppercut.

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I can hit you a lot harder than than you can hit me. And then Islam will get used for arguments, which is something I've talked about before the opposite of wisdom. Call to Allah swing using wisdom and hikma.

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Another, you know, there's there's lots of applications of what Ally's saying here. But I want to just give you one or two more quick examples.

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There's also you know, when when people give Dawa, or you want they want to share the message of Islam, with people that are maybe far from the religion, right? Maybe a co worker, maybe you have a Christian friend who keeps asking about the Quran or something, right? Or you have an atheist friend from university, who keeps wondering why they should believe in God or whatever.

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Well, you decide that you're going to go on YouTube and find whatever videos you can find in which some atheist ask your question, the Muslim guy completely crushed them. And everybody said

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I'm going to send them this video. This is gonna be awesome.

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Well, I might work for somebody, but it might also backfire. Because if you show them people like them getting humiliated,

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right, or you show them the, you want to invite them or debate them. You have to decide because

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If you want to debate them, and you send them what you think is a Dharma video, or a Dharma message, but it's actually a debate, well in debates, anybody on the opposite end doesn't want to lose, they want to win. So the moment they hear an argument, they're thinking, How do I counter this? It's like a tennis match. It's coming this way. How do I smack it back? How do I hit it back? there not thinking, How do I accept it and take it in and say, point well made? Nobody's thinking like that in a debate. So if it's done, well, then you have to decide how are you going to present the case for something in a positive way. Sometimes the wise thing is not to show someone how wrong they are. But

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it's wiser to show how the right thing is so much more appealing.

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And we put that in practical terms for you. So you understand what I'm saying here.

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You can tell somebody how terrible one car is, you could do that. Or you could show somebody how much nicer this other cars, and you didn't have to talk, you didn't even have to talk about the bad car, you understand? When they see the better car for what it is. And the other one loses its appeal automatically, doesn't it?

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We're so hung up on correcting What's wrong in what someone believes in what someone thinks and what someone does. And we make the conversation about the negative. And we don't even get to highlight what's good about the positive.

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And now they don't want to look at the positive because they feel attacked. That's not wisdom. Wisdom is to show the positive wisdom is to show by example, oh, that's how you deal with that. That's how you do and that's why sometimes it's not even about making a making a point where I go back to in the beginning, sometimes it's just by our actions. The famous story of Hassan and Hussein who saw men making widow inappropriately, income grossly incorrectly, and they just went and they started making will do in front of him. And one of them did it incorrectly on purpose and the other one started correcting him and he just saw that exchange and he realized he was doing something

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wrong. But it didn't make him feel bad. They just kind of just showed it a little bit on the side and someone can observe it and you know, a Labib Minelli shadow T of Hmong. Someone with a mind can take a hint. They couldn't get it. They might he might not even realize they're putting on the show for me. Even better. And that's what their intent was. It wasn't Did you get that by the way that entire demonstration was for you. Because your will do is just seriously What's going on? That wasn't the point. The point was, we don't want to embarrass this person, but maybe this will get through to them. Right? That wisdom. Finally, as I conclude with this portion, wisdom,

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there's a dimension of this ayah that's really profound among the many dimensions of this, this phrase in the ayah. And that is that, you know, in society, you have people at different levels.

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And not everybody is not you can't talk to Islam, or talk about Islam to everybody the same way, not just because of where they are emotionally, but also where they may be intellectually.

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Right. So when when sometimes when I used to teach at a college, you know, sometimes I have students come up and say, how, how can I accept that an ancient text has been preserved and hasn't gone through changes? And it's still the same message that it was from 1400 years ago?

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He's not he doesn't have a question about God, yet. He doesn't have a question about the prophet SAW some of you. His first question is about whether How can I accept that this thing that you believe, is just the same as it was? Then? How do you know it hasn't gone through changes? Right, now that I could answer that, rhetorically, because Allah said he protected it. Right, that's not going to help this college student who's an agnostic, who doesn't believe in any, you know, foundation in God, they want to know, on what intellectual basis do I believe in the preservation of the Quran? Right. So that leads me to have him read certain articles have certain discussions about historical

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manuscripts or historical events, and the case for the preservation of the Quran, and how that's been well researched, and well criticized, and well responded to, and look at all of that as a whole, and have them come to their own conclusion, I don't have to convince them. But if you're really interested in this, this is actually a pretty big deal to us this subject. And it's the source of a lot of scholarship. Now, that geeky conversation, and that, you know, though, that nerdy conversation about books and research and papers, and, you know, critiques and all of that stuff, all of that is not not appropriate for someone else, who's not at that level. Who doesn't have their

00:29:30--> 00:29:54

question? You know, they they come from somewhere else. So wisdom also means that there is a certain element of society that will have intellectual questions, they will have a level of wisdom that they seek, that's a little bit more advanced. And when you call a lot called people that are less path than if they are asking something above your level, that cannot happen.

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Somebody can ask me a question and I just I haven't researched it. I don't know enough.

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I am not the one to call them to wisdom yet. I need to point them out to somebody who knows better. Whose field This is? Who's better equipped to answer this question you understand? So we have to acknowledge that we don't have to have all the answers, because we don't possess all the wisdom. The prophets I saw them as being told you call them with wisdom and the prophets Isilon is the ultimate example of wisdom that we have. And yet what sometimes the prophets are selling would be asked a question. He didn't have the answer.

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He said, I, I'll wait for revelation. Didn't that happen? So we have to be okay with saying, I don't know. I don't have that knowledge. That's a really good question. Nobody's ever asked me this. And I don't know the answer to this. I'll do the research myself, too. But here are some people I here's how, who I would have asked, since you asked this question, if I had this question, here's the person I would go ask. And if they don't know, they'll know much more people from that field that would know the answer to that question. You understand? So this is also part of a less immediate or bigger, Bill hikma. Don't pretend that you know everything. Don't don't do you don't have to assume

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and you saying you don't know isn't a loss. It's not like you missed out. Or Oh, my God, you don't know. I thought okay, well, I guess you don't know that. Yeah, I don't know. I completely okay, not knowing I'm good with that. Thought you study. Yeah, not everything. Actually, very little. I know very little.

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Should you act like you know, a lot? No, just whatever little I know.

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You have to know your limits, right. But it is a fantastic question. If you find the answer, let me know.

00:31:44--> 00:31:45

I'd love to hear it.

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Completely be okay with the limits of your knowledge. So now we've reached in our discussion on this ayah two phrases call to the wave the path of your master. And then I added with wisdom, Bill hikma and inshallah tada and subsequent holebas will try to complete the rest of the phrases of this ayah barakallahu li walakum phylloquinone Hakeem whenever any what year can be it was

00:32:08--> 00:32:48

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