Riyad Nadwi – 0.3 Actionable Tafsir Dars3
AI: Summary ©
The speakers stress the importance of pursuing the Quran in learning about its verses and avoiding arrogance, as it is crucial to develop a sense of cleanliness, avoiding moral crisis, and developing a sense of cleanliness. They also discuss the history of the number of years the Jewish people were living in Jerusalem and the importance of the Abraham Accord, a new religion that aims to bring Muslims to admit their faith and become representatives of the religion. The concept of "gear response" is emphasized, with emphasis on the idea of "gear response" and how it causes people to experience a "gear response" that causes people to be afraid of reality. The speaker then asks the audience to forgive them and protect them from confusion and mis revision, while also discussing the history of the number of years the Jewish people were living in Jerusalem and the importance of the Abraham Accord, a new religion that aims to bring Muslims to admit their faith and become representatives of the religion.
AI: Summary ©
Muslim
should have that sense of direction,
a strong sense of direction.
We should know The direction because it is
the direction where we pray and that's the
direction that you're reminded of a direction of
travel. You're in Hajj, there's one of the
pillars of it. There are several other do's
and don'ts when you're approaching the Quran,
And
this genre is known as
Adab.
Al Adabu Ma'al Quran.
Etiquettes with the Quran.
And there are many texts, there are many
books dedicated to the subject, and if you
survey them,
books like, Al Iqal Filom Il Quran or
Al Burhan, Lil Zarkashi, etcetera, you will find
that
the the the etiquettes can be broadly summarized
on the 15
categories. 15
adab, 15 etiquettes. 2 we've covered.
But before I go into Assalamu alaykumullah karom
for coming. I think we'll make a start
inshallah.
For those of you who have not been
to this session before,
this is our weekly actionable per se session,
which will begin through the Quran and how
we can apply it to our day to
day lives.
And, inshallah, we take away, invaluable lessons from
this, and we will
Brothers and sisters, welcome to our 3rd session
in this series of lectures in which we
are pondering the verses of the Quran
with a view towards
purifying our hearts and minds
and beautifying our conduct and character.
In our last session,
there were 7 points to bear in mind,
which I will quickly summarize.
Point number 1,
we said that this tafsir is focused on
conduct, tafsir.
Not for entertainment, but for the purpose of
inculcating teachings of the Quran
into our day to day lives.
And the first two actions that are required
for a Muslim when approaching or engaging with
the Quran
is tahara, to purify ones oneself
ritually,
and the second was to seek refuge. To
seek refuge with Allah against
the whisperings and footsteps of Shaytaan.
Point number 2, we discussed both
prerequisites in the light of the verses of
the Quran,
where we emphasized the need to avoid arrogance,
in the quantity of human knowledge. Because
in reality, compared
to the
vast
mysteries of the universe and that of our
souls,
what we really know or understand
is minuscule.
It's it's tiny. It's we understand
by the admission of the people who are
supposed to people who claim to understand 2
to 4 percent about the universe.
So we cannot use that as authority to
make bold claims such as the universe created
itself
or or
as we spoke of with the those who
deny
the existence of God.
Atheism
is not a natural state of the human
being. It that it has to be you
have to be educated out of the belief
in God, because people are born with the
belief in God.
Point number 3 is that we we also
emphasize the need to for restructuring,
restructuring perceptions.
The need to shift
the center of gravity of our perception
away from a brain centric view of the
human being.
And towards a soul centric view.
Where the soul is recognized
as the gift from
Allah which makes us special.
Not the size of our brains, nor the
number of neurons, or EQ,
inter inter inter inter inter inter inter inter
inter inter inter inter inter inter inter inter
inter inter inter inter inter inter inter inter
whatever
else
we are in need of revelation.
We are created by the divine and we
are in need of divine guidance.
Without it, we will perpetually stumble in the
dark.
1
need only look at the long list of
moral crisis we face
in the modern world today to see how
desperately in need we are for guidance.
As far back as you can look in
history, human beings have always whenever they've become
disconnected
from divine guidance, you find them,
that that they will that their
ethics, their values, their,
their morals will become absurd while at the
same time
considering themselves
as having reached
the pinnacle of intellectual and moral maturity and
sophistication.
Then
point number 5 was regarding language. We said
that language influences our perception.
And given that most of us speak, speakers
of English,
the word Tahara,
which does not have an English equivalent,
needed additional input to comprehend,
it it to comprehend it as a mental
category. Not least because it's central to our
faith. The at Tahara to shuttural Iman.
That as Rasool Allah sallallahu alaihi wa sallam
said that Tuhoor is half of our faith,
but also because
in relation to the task at hand, in
relation to benefiting from the Quran, it is
some it it is a requirement
when approaching Quran to recite, to study, or
to recite,
the it's a prerequisite for seeking Tahara
in all that it entails. Tahara tul Makan,
cleansing of where you sit. Tahara tul Badan,
cleansing of the body. Tahara tul Libas, cleansing
of the clothes. Tahara tulbatin min al kibri
wushirki wunnifaki wun khotaiiwun o narsiyyan.
Cleansing of the of ourselves from
internal
that,
cleansing ourselves from pride. Cleansing ourselves from insincerity,
from hypocrisy,
cleansing ourselves from sin.
So not to see this at the surface
level of the Hara cleansing
being only on the surface of the body
or any of surfaces that it has depth.
The Hora include. The category is broader than
just surface cleanse cleansing.
Number 6 was that concepts and categories
labeled in the mind by particular words
have fluctuating saliencies in the mind.
In other words, prominence in the mind of
different concepts
will depend on the frequency
of access
and usage of those words.
If you mention and think about a particular
category or concept frequently,
it will maintain a high saliency and a
prominence in your mind.
Unfortunately, for English speakers,
the use of the word sin has a
very low frequency, and this is a problem.
So so much so that it has been
removed. The word sin has been removed from
some dictionaries. The Oxford Junior Dictionary removed it
from the 2008 edition.
Now having low frequency leads to profound consequences
for the way we think and relate to
this concept, this concept of sin and sinning.
Would thinking and saying that a particular action
is a sin have the same purchase
in our minds as saying something is toxic.
If I say that this action is sinful
and this action is toxic, there are 2
different levels of purchase in the mind,
the the arousal in it. So a Muslim,
while making wudu, needs to have that we,
it it it we we the emotional and
cognitive effect of the word needs to have
more weight in our mind.
And that Muslims, while making wudu, we need
to develop a sense of being
cleansed from the polluting and tox toxic effects
of our sins.
Keeping the hadith in mind about sins
falling off
the different organs of the body when we
wash. Where Rasool Allah said that
the
that the water when you wash, your sins
are washed off. So this is a, it
it there's a spiritual aspect of clean toward
that is attached to cleaning. Something deeper within.
And here we reflected on the Macbeth effect,
which
is where it is proven that there's a
strong link between
physical purity and moral purity. People who commit
immoral acts,
irrespective of whether they're religious or not,
do feel the need for cleansing and washing
and washing themselves.
We we we reflected on on research in
this experiments.
Number 7 was that
there's a
need to be in a state of ritual
purity,
and this is emphasized both in the Quran
and Hadith. And and there are Sharia rules
that we have to take in on board
to recognize this. That Not only the fact
that you have to clean, but to recognize
the context and the rules that are governing
governing your interaction with the Quran
and they there are 3 degrees of touching
with the Quran. The word is Masa.
You do not touch, but touching are in
3 degrees. There is physical touching,
physical touching directly, and then there's physical touching
indirectly, like with a cloth or with a
with a pillow or something, and then there's
touching by reading. Reading the Quran is a
form of touching as well.
Now, today,
that was the summary of what we did
last week.
I want to
complete the prerequisites for better for benefiting from
the Quran.
Apart from the 2 major prerequisites which we've
already discussed, which is Tahara and Tawwud.
The cleansing
and seeking,
refuge,
ritual cleansing, and protection from Shaitan.
There are several other do's and don'ts when
you are approaching the Quran.
And this
genre is known as
Al Adabu Ma'al Quran.
Etiquettes with the Quran.
And there are many texts, there are many
books dedicated to the subject. And if you
survey them,
books like, Al Iqan fiyeroom al Quran or
Al Burhan, Le Zarkashi, etcetera,
But before I go into that, I want
to say something about the importance of Adab,
which is often translated translated as etiquette. You
know, the the word etiquette,
which is another word in English which is
which has very low frequency,
in conversation when when we speak. Now the
Arabic equivalent,
on the other hand, adab, the word adab,
which is what etiquette is translated from, has
a very high frequency in among speakers of
Arabic because, the word
appears in all sorts of context, different context.
In fact, adab is also a core compared
component of our faith. The, Imam Ibn Khaim,
says
that, Adab
who a deen kullhu. That Adab is is
the deen. It is in fact the deen.
He said that, all the cleansing, doing wudu,
washing from Janaba,
and removing dirt from your body, all of
that is part of adab.
There's so there's adab that
the reality the true reality of adab is
to use beautiful conduct.
That
Rasulullah sallallahu alaihi wa sallam had the perfect
conduct. And this is the conduct that we're
aiming. The conduct from the Quran we're aiming
to instill. So Adab is the entire deed.
And in another place, he says that, Adab
al Marih,
Adab al Marih, Adab al Marih, Adab al
Marih, Adab al Marih, Adab al Marih, Adab
al Marih,
That the Adab of an individual
is his pathway towards prosperity and success.
That the
limiting
the
not having
the denial or or or or the deficiency
in his adab
is his pathway to, Shaka Watih. Misery his
misery and his wretchedness.
That there's nothing that brings good of the
dunya and the akhirah like adab.
And he said, And
you wouldn't find anything that denies you of
the good of this world and the and
the next as not having Adab.
That if you look at any past wretched
person,
and you will see that it was Khilatil
Adeb. It was a deficiency in Adeb that
has that was that that that drove him
towards being deprived.
So the Sharia and the Fiq
are boundaries. This is where Adam is situated.
That
you have the boundaries of the Fiq that
demarcates where the boundaries of where where the
boundaries of actions
should should stop, where you should not cross,
you should not transgress.
Then there is the Sunnah within that and
then there's adab.
And to tell you how far you can
keep away from the boundaries,
Rasool Allah said that you you know, al
halaarubayin walharamubayin
and these are the boundaries
and, and every king has a has a
boundary and the king the boundary that Allah
subhanahu wa ta'ala sets is the Haram and
the Halal. And keeping the distance you keep
between you and the boundary is also something
to bear in mind. Not only to know
where the boundary is so that you can
live life on the edge. That's not the
point. Because if you live life on the
edge, then you will follow, you will cross.
Because Rasool Allah sallallahu alaihi wa sallam said,
karayaryaar
ahaawulalhimah.
Like a person, a shepherd who takes his
sheep to the edge of his boundary, and
then it is inevitable that you will go
into haram. The the sheep will will will
traverse. It will go into someone else's land,
and you will go into haram. So that
it it's it's about how far you keep
away you keep away from the boundary is
also considerations a Muslim should have. The Sahaba
used to say that,
That we used to avoid 70 doors of
halal
in fear, fearing
because of fear of landing into one door
of Haram.
So this is a very important thing,
to keep in mind. This is effectively adab.
The great Muhammedis, Ibn Mubarak
said that,
That whosoever
takes little, you know, gives little,
concern or belittles or treats it where where
with disregard, atab,
then he he he will then treat sunnah
with disregard as well. You know, if you
say, oh, brother, it's only sunnah. Why why
do you have to do it? It's not
it's not it's only sunnah. Why? You know?
It's, you know, if a person wears,
an imam or something that is sunnah, that
is confirmed for sunnah, and you go and
say, oh, well, you know, it's only sunnah.
Why? You're living in a different place. Why
do you need to wear all these strange
clothes? Yes. But if a person wears strange
clothes and it has a tag on it,
it has a name on it like Armani,
designer clothes, then we're proud about that. We're
we're happy to take that take that on
and and we have no problem with that.
We don't go around telling people, why are
you wearing this? It's only a name. But
when it comes to Islam, when it comes
to
the love that we have for Rasulullah salallahu
alayhi wa sallam, A clothes a clothes with
the name of Rasool Allah Sallallahu Alaihi Wasallam
on it. Armani is no problem, but the
clothes that has a name. This is how
Shaytan
tricks you into thinking into thinking that there's
a problem. Shaytan and clothes is a very
important thing because you have to recognize that
the first attack of Shaitan was on clothes.
Because he knows clothes, I mean, I we
we we need to have a whole series
of discussions on clothes because clothes is such
a it it was the first attack when
what did he do when he attacked Adam
so that he may destroy, he may take
their clothes off of them. Because when you
do that, when you when you,
attack people's clothes
then the everything else flows from it. There
there's a whole scheme that Shaitan knows what
will happen, and then this is why you
find every great fitna begins with an attack
on clothes. So he's saying here, Sunan, that,
Adab al Sunan,
then he will be given he'll be given
the punishment. He'll be punished by deprive by
deprival by by being deprived of Sunan of
Sunnah.
Who also belittles Sunnah, then
Then he will be punished with the denial.
He he'll be deprived of Farb.
Farb.
Farb.
And who so ever gives whoever belittles Farah
didn't take much care, you know, whether he
prays his father, whether something is farb or
not father because they've got some new funky
way of explaining things. Then what will happen?
Okay, Babi Hermann Al Ma'arfa. Then he will
lose the belief in Allah. The recognition
of Allah in his heart. That's the punishment
you will get.
And then Asar Rasool Allah SAW Salam said,
adabbani rabbi ba'asalata adibi.
Now, the although the the senate of this
rewire is not confirmed, Imam al Taymiyyah says
that this is
the manna, the meaning of this is correct.
Even him has so we find guidance in
on adab with Allah, adab with Rasool Allah
sallallahu alaihi wa sallam, adab with the Quran,
adab with 'ilma, adab with our parents,
behaving in a respectful and dignified manner with
everyone and everywhere. That's
the right that's the
imperative of a Muslim.
Even those who are against us. Now,
as I said, when it comes to the
Quran, the adab
of do's and don'ts can be summarized in
these 15 points. So I'm gonna go through
the,
the remaining 12,
with some commentary.
Now, I'm starting with the first one which
is Yajibu
and Takoonatilawatil
Qurani
Khalisatanliwajillah.
That it is necessary for reading and here
reading and studying both. That the intention has
to be solely for Allah.
Not to for entertainment as we said, or
come for to, you know, have interesting points
so I could then share it with my
friends and impress my friends. Or I could
show how how how knowledgeable I am. No.
That's not it. You're coming
solely to please Allah.
Now what is intention? Intention is not just
saying, you know, I run a script on
my I am doing it for the sake
of Allah. Running that script on your tongue
or in your mind
is not intention. That's, you know, this is
a big mistake. Imam Abdulazali says that that
if that that is like a person who
is satiated, you know, fully eaten. He's got
his full and he's just eaten,
a big meal and he says I intend
to be hungry.
Then he will it it doesn't work. You
have to have a yearning, a deep yearning
in your within you to
that that has to come the intention has
to come deep within to please Allah.
Please Allah which of course is easier said
than done. And for those of you who
haven't listened to our series on Ikhlas, which
was the last,
year's series,
those 40 lectures are available on the, on
the ISOC,
YouTube channel. I strongly suggest you,
find some time to listen to that series.
Right. Point number 2.
Tilawtulquran
or engaging with with Quran Bad, Takunu
Badataalumil
Quran Alaa Adi Ahlil Iqan. That you have
to that when you're reading or studying the
Quran, then it should be with people who
are qualified.
A tragedy of today's world is that people
who have not who are not qualified in
the Quranic sciences
as they should. I mean, we're not talking
here about the average, you know, take a
course here and a course there and then
do. We're talking about bona fide scholars.
People who are not trained are assuming the
authority to teach and explain the Quran in
ways that are completely at odds with the
legacy and the scholars the received scholarship.
The wisdom that we spoke of when we
spoke about the scheme of interpretation.
The Ulema are inheritors of the prophets, Waratulul
Ambiya,
and to dismiss the legacy of the of
the Ulema
or to dismiss the
authentication mechanism
that Allah has chosen. What what Allah says
he will prepare the Quran, and he has
chosen
an authentication mechanism for that. And that mechanism
that that flows through history, like a river
running through, is a body of scholars. Body
of scholars that are connected. That river is
connected. It's not they're not pools. They're it's
a river. It flows through time.
At the middle in the in the middle
of that river, you have water that never
touches the side. That water is are the
scholars that all they are interested all they
spend their night and day transmitting from one
generation to another. They they memorize, they teach,
and they teach the next generation. And at
the corner of the river you have water
that engages with the land as it goes
as it flows through time and irrigates the
land where it's needed, where there's
where there's drought. They will be able to
get see see scholars who will get their
hands dirty, but they're connected to the tradition.
These are people who are and this flow
this is the this is the system that
Allah Subhanahu Wa Ta'ala has has chosen for
the preservation of the Deen throughout the centuries.
And so it's a very dangerous thing to
do to to
to dismiss that mechanism or to avoid to
to say that that mechanism is not right
or to or or or to not feel
the value for it.
That this is it. And and and in
order to protect yourself from falling into this
trap, I would like to,
I would like you to keep 4 hadiths
in mind.
Especially, when you see this kind of thing,
you know, when people are indulging in in
free for all tafsir or freehand tafsir and
arguing for new interpretations of that are in
clear contradiction,
to the consensus of scholars or that
or arguing that there's no consensus.
You know, they say,
there is a a a a trend there
where, you know, people say, oh, I, you
know, I think this verse means x, y,
and zed, or this is what it means
to me in this context.
Which is no different from the Postmodernist,
you know, mumbo jumbo,
where that we are familiar with. We'll talk
more about postmodernist mumbo jumbo later on in
the series. Now, the first hadith
is reported by Imam Bayhaki.
And I want you this hadith is an
an Ibrahim Abdiarrahman
al Udhry.
That this
this knowledge, that this inheritance of the prophet
will
be transmitted
successively from generation to generation
by reliable authorities, by scholars, rudu luhu. By
people who and Adil, this Urdu, people who
would not only know, but they will exemplify
it. They will they will have the knowledge
and also they would embody this knowledge. Urdu
luhu,
in practice,
who will preserve this knowledge
and,
that they will that they will
cleanse it, that they will purify it, they
will reject it, they will trash out, clear
out the
deluge of misinterpretations
of of extreme,
of extreme extreme plagiarisms
and interpretations of the ignorant. They they will
clean it. They would purify
it from that.
In every generation you will find this happening.
So now what are we talking about here?
Who who are we talking about? We're talking
about
scholars like Imam Wahanifa,
Mam Malik, Imam Shafi'i, Imam Hanbal and the
like. And the scholars who follow in their
footsteps.
These are people
who were chosen to protect the Deen. They
were not just your average
academic that we have today, you know, who
takes a few courses in Arabic and declare
themselves Mujdayed.
Imam Abu Hanifa used to discuss
one masala.
For one, he would sit with a 100
scholars.
He would sit with a 100 scholars and
debate it. Sometimes, you know, for a whole
night to come to a conclusion. And each
of those scholars
could lead
could could take take care of the messiah
of a of a whole country. These were
scholars of of the the highest caliber he
had with him, and he was doing this.
And apart from the encyclopedic
knowledge of these people, there were paragons of
piety as well. You know, the practices
of, of Sharia and Sunnah in
were in their lives in meticulous detail,
and deeper than that they they kept what
are the scrupulousness,
of Deen. You know, once Imam
Abu Hanif was walking on the road
and
he crossed over with his with his one
of his students,
crossed the road and then went
without any reason.
And then he asked, well, why why did
we cross the road? He said, that house
belongs to a person who I've lent money
to, and I didn't want to benefit from
the shade of his house because that may
that could be technically interpreted
as usury,
and I'm not asking anyone
to follow this rule because but this but
an Alim has to have a higher degree
of scrupulousness.
That's the level of their Taqwa and their,
their wara.
Yeah. So
it has to be
higher. Now okay. So the second hadith now
that I I want you to keep in
mind is that Rasool Allah sallallahu alaihi wa
sallam said,
Inna Allah, la yaqbidulaalma
intizaanintaziraghu
minan naz. That Allah will not take away.
And speaking again of this tradition of scholarship
that I'm talking about.
This tradition of scholarship, Allah Rasool Allah Sallallahu
Alaihi Wasallam is telling us that Allah Subhanahu
Wa Ta'ala will not cause this tradition to
disappear.
This series this this knowledge to to disappear
from the world in one zap.
But he will do it. He will do
it. Walayakmidulayilmikabdirulama.
He will do it through the dying of
the udama, of the scholars. These these scholars
that are connected back to Rasool Allah SWAMI
through senate, he will call when they die
and and they do not leave
another, they do not leave a successive generation,
then so the ilim will go.
Then people will take ignorant people, ignorant leaders.
And who?
And there will be questions, there will be
asked questions, then they will go astray and
they will lead people astray.
Alhamdulillah.
We're still living at a time when there
are genuine ulama in our world,
but we should make sure that we know
the senate of the scholars we're taking our
deen from. We must know who their teachers
are, and did they give them the license?
Did they say to them, lakabnaka 'A'lim? Did
they say that we have given you the
title of 'A'lim? Have they granted them the
the title and have they granted them ijazah?
Have they granted them ijazah to teach? Have
they to interpret, to make rulings?
All of these are specific qualifications
that we need. Because nowadays we have lots
of people masquerading as as scholars with all
sorts of Maqasid.
Purposes of all sorts.
For those
who, you know, the the from those who
want to reform Islam along the lines of
Christianity and Judaism
to those who want to subvert Islam from
within. There's a whole range
of,
of of
people that one has to
be worried about or one has to be
wary. And and,
you know, I was just reading,
rereading the story of,
Imam, the Imam.
Imam Yahuza
Abdullah Al Fadil. He was known as the,
Imam Abdullah Al Fadil. In the in 1946,
a large group of Yemeni Arab Yemeni Jews
came to Palestine,
and
he was a Jewish rabbi. He became he
came and pretended to be an an alim.
He studied. He had studied Islam in in
he had studied the Quran in in Yemen.
And and they they employed him, sent him
to Masjid Al Aqsa, and he became the
imam he became an imam in Masjid Al
Aqsa.
He was leading salah. He had memorized
large chunks of salah. He would he would
take part in the tarah
in in Tarawi. He would lead Tarawi as
well and give huddaps. He would do,
he had. And then after after a while
in Mazdil Aqsa, he moved to Khan Yunus,
the place that's being bombed now.
And he was a a famous sheikh in
Khan Yunus.
And all the all the people loved him
because of his knowledge of tafsir and all
the other books that he had studied, and
he used to conduct zikr sessions
in in Khanuz. And then when the when
the,
Egyptian army came over, when when the war
started, he got in contact with the war
with the,
with the Egyptian or should the the the
general Abdul Aziz
and became friends with him and then went
over and he will he used to lead
the Egyptian army in Salah.
And, in fact, all through that,
what he was doing is collecting information and
sending back. He disappeared in the middle of
the night. And then one one time one
one moment a,
Egyptian doctor was called. They had an emergency
during a truce period, and that Egyptian doctor
saw him in
the in the Zionist camp.
And he he was exposed and eventually he
was caught and, he was assassinated. But the
point here is that
this kind of thing, you know,
it it can happen.
We we have to be careful. Another example
that I know of in Tunisia, there there
was someone who who led the salah for
10 years and when he was dying he
said, okay, call the Ka'aam. I'm not really
a Muslim. Yeah. He needs to do my
right,
and why go so far? Right here at
Oxford in the 19 nineties, we had a
similar experience.
A student came to us
and accept Islam
in the ISOC.
And we later found him with dossiers of
detailed
profiles of members of the ISOC. He was
collecting information on the Muslim students and also
approaching spreading rumors against me and against
that trying to convince the
students
not to follow
a
traditional Islam and traditional scholars. He Even went
as far as trying to convince students privately
in their rooms,
to not to come to terms with Israeli
settlements saying that, you know, it's, it's,
it's status quo. Don't you think it's we'll
be able to,
it's a reality on the ground.
But, yeah. So so now there's a lot
more to these to these kind of stories.
We don't have time to go into it.
But the point is that we must be
careful
not to become easy prey. That's the problem.
That we have to be careful. And don't
Yeah. We we we talk about, you know,
these kind of things happen faraway lands. And
we don't realize they're happening just next to
us in our in our room, in our
place. So this is something you have to
be careful with. Now, the 3rd hadith is
by reported by Imam Ahmed and Imam Tirmidhi,
who, who says it's Hassan Sahih Hadith and
this hadith is is manqala
manqala
filqurani
bi'railiil min faliatabaawmaqaddahu
minanar. That whosoever
speaks in speaks about the Quran without the
requisite knowledge. And there's a whole series of
specialties you have to have in order to
put new interpretation in the Quran. You have
to spend
decades in this. And if you're not, then
he he said the hadith says that whoever
speaks
and tries to put their opinion in the
Quran, speaks about the Quran,
try to interpret the Quran.
Then let him prepare his abode in the
fire. Yes. This is a very strong statement.
And here again,
you're saying be careful who you take Tasir
to seeking spiritual prescription
from the Internet
is the equivalent of doing DIY surgery,
of of of the Internet. That that's what
it is.
In a recent conference here in Oxford,
where people were speculating on, you know, people
were very eager because of AI.
This is an AI conference and people are,
speculating on AI Alim and AI Mufti etcetera.
But have you ever heard of people who
are
showing who are eager to have an AI
GP?
We don't. Why?
Can I get a show of hands, how
many of you have used medical prescription off
the internet to treat a disease? Any Anybody
has done this? I don't think so. No?
No, we haven't.
Mind you, there are no shortages of websites
offering medical
prescriptions for all sorts, but the uptake is
low. And why? Because people value their physical
bodies. We don't like take taking risk with
our health, with our physical body.
A Muslim
should value
his soul, his or her soul
at least equally as you do for for
the body for the body or more. It
should be more.
Taking spiritual prescriptions from random people
is not only dangerous for our heart and
soul, but it uncovers a rather
sad level of value we hold for our
soul. And by extension,
for our deen.
When it should be the other way around.
We should be doing everything possible
to get the best prescription
and the best guidance for our soul.
Hadith number 4,
the 4th hadith, is about
those who deviate from the tradition,
those who think that they can reinvent the
wheel in Islam,
and that there is no need to maintain
consistency with the scholastic legacy. Yeah. This is
a not a
this is specific about that. You know, people
who say to the ulama, the scholars,
oh, they were good in their day, but,
you know, we're making the rules now and,
we're we're this is our world.
We're making the rules. Even if it means
diverging from or discarding the legacy,
so be it. You know? Rasool Allah sallallahu
alaihi wa sallam said, Inna Allah hidayajmaru
umati or umati Muhammad in that Allah will
not gather the ummah of Muhammad sallallahu alaihi
wa sallam. Umati, ummatahu.
Aladul Alil in on in misguidance.
In other words, the only the consensus of
the ummah will have divine protection.
Now people come down and say, oh, there's
no oh, no. No. We are talking here
about
a the majority opinion. We're not talking about
every single scholar in the world
for consensus. We're talking about the the vast
majority of of the Ummah will never will
never come together on Dalhalla, or in in
in misguidance because they will have divine protection.
And those and then the second part of
the of the hadith is woman shadda
shadda finara.
Woman shadda shadda finara.
And whoever deviates, whoever diverge or digress
will digress into the fire.
That is the hadith. It will digress into
the fire.
This is a very clear and crisp warning
that people will come and say to you,
oh, ulama understood Islam in their day and
now we understood in our context and we
are we're not supposed to worry about consistency
with the legacy. And what the earliest scholars
did and said are are or the consensus
of the ulama is not important to us.
All we have to do is look at
the Maqasid. Yeah. This is another big red
herring we we have thrown around, the Maqasid.
That people say, you know, oh, it's the
we have to look at the purpose of
the Sharia.
Yeah. So where does the purpose where does
Maqasid come from? If you look, if you
see,
what they don't realize is
that Maqasid
if you look at the
people who try to diverge,
they don't see the blatant
contradiction in this argument,
to discard Fiqh and Nandamah in Sharia. If
you ask them where do we get Maqasid
from?
Maqasid
has been derived from Sharia.
So if you derive Maqasid, derive the purposes
of Sharia from studying the Sharia
and then use that Sharia use that Maqasid,
those purposes that you have to undermine the
Sharia, then it's a certain argument. You're destroying
the surface. It is the equivalent of someone
saying, oh, you know, we have,
we know Tajweed now. And where does Tajweed
come from? By study of how people used
to recite the Quran of the Saba. Sahaba
didn't have the the ilm of Tajweed. They
just had Taj they just knew how to
read. So if you read the Quran and
then study Tajweed, now we have Tajweed, so
we don't need the Quran anymore. We have
Tajweed. So we could just apply it to
any any text now and it will become
okay. It will become divine. That's the kind
of thing. And it's not about
it's not about,
you know, the Maqasid is a,
is a spirit of the law so we
are implementing
the spirit. This Maqasid are very specific.
The the purpose of Sharia
are
identified by the scholars are very specific and
the first one There are 5, right? There
are 5 Maqasid
that the scholar said and the first one
is Hebz ad Din.
If you use Maqasid to then destroy the
Din, then you're undermining the whole process.
The first one is Din. So it's about
protecting the Din. Hebz ad Din, Hebz ad
Nafs, hip protection of the individual. Hebzal Aqal.
Hebzal. Hebzal. Protection of the mind. The protection
of the mind of the people. And Hebzal.
Hebzal.
The lineage and their Hibzal Ma'al. The the
protection of your Dunia, your wealth, and this
comes at the end. But what happens is
that because people are focused so much on,
meeting the sensibilities of their context,
they twist all of this and forget the
fact that Sharia is it was the source
of Maqaseh. There's no other source of Maqaseh.
There's no other source of,
of
of me of the purposes of Sharia. You
can you have to derive it from the
Sharia. So So you cannot derive it and
then destroy and then say, oh, well, we
don't need to follow the Sharia because we
have the Maqasid. No. That's that doesn't work.
So this is the kind of circle logic
we we will see more and more
in the world as we come closer and
closer to Qiyama.
So the adab of making sure that the
Quran and its meaning,
is it's taken from qualified scholars with Ijazah
to teach and to recognize Sanad,
in that is
they they have this recognition
in in a recognized standard that that a
chain of connections that is authenticated
scholarship that goes right back to the 1st
generation. That's what this river of that Allah
Subhanahu Wa Ta'ala has created of scholarship
coming through.
Now
then the next is
that the place where you will engage with
the Quran should be should be
clean, should be the best place, you should
say. And the best place is the Masjid.
The place. These places in which
you do Ibadah of this sort. You're you're
focusing on Allah. You're doing,
you're studying his qut. The these places themselves
will become witness for you on the day
of judgment. So you want these these places
you want these places to be worthy to
be worthy places of of the Quran.
The next,
adab is yadrisulkari
mustaqbalal kiblahti bisakina tingwakar.
That's sitting facing the Qibla. When you when
you're engaging with the Quran, if you sit
facing the Qibla in a dignified manner
and
and dig
to be respectful and dignified with it. Yeah.
In front of the Quran.
Sayidna Umar
said, ta'ala mulaa'im wa ta'ala mulaahu asakeeta tawal
wakar. That learn the knowledge and then learn
how to respect it. Learn how to be
dignified with your knowledge.
A Muslim should have a permanent sense of
direction,
also facing the Qibla. This is also part
of the training of people, you know, of
of a Muslim, you know. There are some
people,
because of their language, they can tell you
the direction. These cardinal directions, east, west, and
north, because of the way the language works,
they can tell you in the middle of
the night, you wake them up. You know,
the Kuuktai people in, Kuuktai. Yeah. It's Kuuktai
in, in the Aboriginal
language.
You wake up in the middle of the
night and they'll tell you where north is
or where south is, because they're that's the
way the language works.
A Muslim
should have that sense of direction,
a strong sense of direction.
We should know the direction because it is
the direction where we pray, and that's the
direction that you're reminded of a direction of
travel. You're in Hajj, there's one of the
pillars of Islam, you're traveling towards that direction.
And
more deeply, you're traveling towards Allah as time
go go for
go forward as you move through life.
So that sense of direction, a Muslim has
a strong sense of direction
and that is towards
the Qibla.
And and,
say in in Hadith,
said
that everything has a respectable way of doing
it, a sharaf. And he said, wa inna
ashrafal majalis mustukbirabil
qibla 2. And the and the most honorable
majalis majalis of sitting is sitting facing the
When you honor the symbols of Allah, indeed
it is from party of the hearts. And
this is why the adab, the of direction.
A Muslim should avoid stretching the feet towards
the qibla or,
spitting in that direction
or facing or backing that direction when,
relieving oneself. Rasulullah
said, you know,
When you go to when you go to
the to to the washroom,
do not face or or back the the
Qibla.
So that sense should be you should have
that sense of direction. That's something that that
a person that that a Muslim should have.
The next one is Yateebul Qari Samahu Bisiwak.
That to make pleasant his mouth with Miswak.
Now there are 3 beautiful hadiths about Miswak
that I want you to remember. The first
is short hadith, but it's a beautiful hadith.
Miss Wach, you know, because, when we brush
our teeth
in in the modern world, it's a very
personal private thing. You know, you go to
the bathroom, close the door, and then brush
your teeth, you know, because somebody might see
me brushing my teeth. That's not what,
Miswak is about. The experience with Miswak. It's
more it extends. It has a it it
it has a broader
view in Islam.
In the mind, it should have. The first,
the first hadith is that, as Sewaku
matharatanlilfan.
That siwak,
using miswak,
is a is a cleansing for the mouth,
but it doesn't stop there. And that's the
what we do when we brush teeth, but
it's also marzatunlilrub,
and it's a pleasing. It's pleasing to Allah.
So there's a connection with brushing your teeth
and with Allah. So this is an extended
thing. This is not just a private experience.
This is now between you and Allah.
So that's how big it is. That that's
the first thing you have to envisage. So
we're talking here about restructuring
perceptions in the category. So brushing brushing and
teeth with mizwaq
is something that earns the pleasure of Allah.
Allah becomes pleased with you. Waqara sallallahu alaihi
wa sallam and,
explain. This is the second hadith. And
and,
explain. This is the second hadith. And
I not been concerned about the, about make
about the difficulty it would cause to for
my fathers, I would order them to do
miswak, to use miswak,
before every salah and before every wudu. So
this is how much rasool Allah sallam is
keen for you to do or for you
to use miswak.
It is it is much more than the
superficial cleaning cleaning of the teeth and whitening
of your teeth.
It it it has other effects. And and
this last one is is very amazing.
Is that, in the Quran, when you recite
Quran,
when you brush and you read,
so he's saying that, that,
the Hadith said
he said,
that the servant said,
that if he then uses miswak, and then
he's
and stand up and he prays,
that an angel comes and stands behind him.
An angel stands behind
him.
And then he hears his his his his
recitation,
and as he recites, even every word,
every word he says, he gets closer and
closer and closer, and he leans over and
he puts his face in front of him.
So much so that his mouth goes over
his mouth.
That he that he he comes so close
that every sound that comes out of the
mouth goes into the mouth of the of
the angel and into the in into the
hollow spaces of the angel. It it goes.
The angels takes it. That this is this
is the beautiful thing about it,
of miswah. So engaging with the Quran in
this, this is this is one of the
things that we do want the adab with
Quran. We are going to do Quran, and
3 generally also is associated with this good
smell, generally.
Okay. And then the next one is takun.
It's number 5 is that,
That with humility and reflection on the guidance,
you know, understanding what what's being said, trying
to ponder on it.
Number 6 is Yohasin Al Qari Sautahu
Ainda Tilawati.
That he beatifies his
his recitation
and,
because Rasool Allah said, zayinul Quran be aswatiqun.
Beautify the Quran
with your voices.
Now here, they should it should be with
the correct intention. You're doing it for Allah
and for the angels. You're not doing it
so that people will become impressed with you
and then have station in their heart, you
know, because, oh, they will they will be
so impressed with me. Then
Allah does not like riya. He doesn't want
you to show off. So it it should
be not, oh, I know all these Maqamas,
and this is why I'm doing because that's
another fitna,
not to,
fall into that because,
Rasool Allah sallallahu alaihi wa sallam said,
number 7.
And this is about that you should not
interrupt your your your study, your your your
recitation
of Quran, your reading of Quran,
abruptly without without thinking about without having an,
a reason, a good reason,
because you're you're you're in a disrespectful manner.
And then number 8 is
That you do not read Quran. Read the
Quran with the divergent
modes. Divergent, you
know, things that are not confirmed, that are
not
going all the way back. And this comes
back to what we were saying earlier, is
that
it has to be solid. It has it
it has to have a connection
with the
traditions. Number 9.
You read from one one place to another,
and you continue reading.
And,
until you finish and you should make an
intention that you should read the Quran,
regularly, completing it regularly. That's all part of
it.
So that so that so that you read
it in sequence. And then number 10 was
idammaral,
idammaral kriabi aatinfihaadiq
aljannati. That if you come to a to
an a in which jannah is mentioned, then
you should ask Allah for jannah. Similarly, for
the 5 the fire is mentioned, then you
ask Allah for protection. If istighfar is mentioned
seeking forgiveness, then you should do so.
And number 11 is Ammaraniyaatimfiha
Sajdah, and we've covered this, is that, if
there's a Sajdah ayah, then you should do
Sajdah immediately. And here is the training
of acting immediately
upon the Quran. There's no book other in
the world that requires you to act on
the spot immediately
as you read
it,
apart from the Quran.
So was a Yahir al Qari, a Yahir
al Qadz al Quran, and yamalbimaqarahhu.
And and this is that he should be
careful to act upon whatever he learns from
the Quran.
And because and the reason he gives
that when you read, when you learn something,
it is.
It is evidence either for you or against
you on the day of judgement. So if
you know the the correct thing and you
don't follow it, then you will end up
in trouble. And, and this brings us back
to what we said about the focus of
tafsir, this series. It's, you know, rasulullah
said, Al al Mu alman that the ilma
are of 2 types. Almun alilisan or Almunfil
Kalb. And the Almun alilisan
is Hujatullah is is is is Alai Badih.
That this is proof against you. But the
the knowledge in the heart so the the
journey from the tongue to the heart
is is a is a long journey if
you have to internalize the knowledge, practice it,
and recognize that the benefit, you know, derive
the benefit,
from it.
Now to come back to the point about
human beings are in need of guidance, we
need Wahu.
As we said, we are created by the
divine and we,
and we need divine guidance. Without it, we
will be perpetually we'll perpetually stumble in the
dark.
And one only need look at the long
list of moral crisis. As said in the
modern world, how desperately need we are for
guidance. As far back as you can
look in history,
human beings, when left to their own devices,
disconnected from divine guidance, their ethics, their morals,
their values become absurd
while they continue to consider themselves
of having reached the pinnacle of maturity and
the pinnacle of intellectual and moral sophistication. And
this can be
seen throughout history. And this is the point
that, you know, the Greek historian,
Herodias,
he
called Not the Greek, he's Persian. Yeah. The
Greek historian, he mentions the story of of,
of Darius.
Darius.
Darius, who was the Persian king, once had
some Greek,
soldiers
some,
Greek captives with him. And he said to
them that how much will I have to
pay you to eat the dead bodies of
your forefathers?
And they said, no. We'll never do that.
I mean, that's a terrible thing to do.
And then he called in,
another group from the Far East, islands in
the Far East islanders whose custom it was
to eat the dead bodies of their forefathers
And said to them, how much and these
were the Greeks used to cremate their bodies.
You know, in in in Europe,
before Christianity,
cremation was was practiced. But then when Christianity
came,
for many centuries it was haram, you know,
totally prohibited in in the church. But then
in 1963,
the Pope allowed it. Well, that's a different
story. The the point is that they saw
cremation
as a very good thing and eating, a
very bad thing. And then he brought the
other group in, and he said to them,
you know, are you how much do I
have to pay? Would I have to pay
you to,
burn the dead bodies of your of your
forefathers of your fathers? And they said they
were equally shocked, and they said
that, don't mention such a ghastly deed.
Now now what does that tell you? That
tells you that that shows you how far
we can,
drift,
human beings when when left to our own
devices.
It's that without guidance, there's no telling of
how far human beings can drift. They can
stray into multiple directions of moral confusion. In
fact, we do not need to go far
back in history. Just look at the conundrum
we are facing today in the modern world
about something as simple as the definition of
a woman.
The answer what is a woman is being
treated as a mystery, you know, puzzled and
written.
Now,
take the practice of cremating bodies as well,
this is something that was,
prohibited.
So
in fact, if we are looking for,
we're living 1, a consequence of a moral
moral
moral chaos and hazard, look at what the
world is engulfed in in today over Palestine.
What as we speak.
Where fictitious beheading of,
40
babies has more purchase
on someone's sense of morality and outrage
than the actual slaughter of 3,000 children,
including scores of babies in incubators.
This this is the moral,
conundrum, moral hazard, this chaos that we are
in today. That that this when of course,
this is not happening in a vacuum. There's
more to this,
unprecedented
level of, belligerence and intransigence.
This kind of double standard that we are
seeing,
has has a context. It has it it's
deeper.
I'm sure you would have noticed that, in
the past, people used to conceal their bias
with diplomatic speak or
prevarications
or displays of false concern, even crocodile tails.
But now
the veils are completely off.
And the one and one and only
solution, the only outcome that is being
sought
is that
we have to take this to the end.
And the real reason for this
is that
in some
influential quarters, they have begun to see signs
of an alternative future
where there's no resistance to the occupied land
and loss of rights
to the Masjid
will be accepted,
the Masjid al Aqsa. This is the new
thing. A plan for the future for a
future. There there there's a new,
vision for the future. That that's why we're
seeing this in transgence now. There's a this
is something that is there there's a plan
that has been in in the works. You
know? The a plan for where Muslims
will come to accept the status quo of
the land and give up claim to Masjid
Al Aqsa.
And this might seem farfetched to us, but
let me explain.
The it's an old plan that has
been on the shelf for decades, but you
might have first heard about it during the
Trump era.
It led to the normalization of several Muslim
states with Israel.
It's called the Abraham
Accord,
in which Palestinians would be given
substitute land in place of
a place called,
they'll be given the substitution of a place
called Abu Dis in exchange for Jerusalem, for
Al Quds.
And that's the political
half of the plan.
But in addition to that,
there is a theological part, other half of
the plan, of the same plan, and that
is to bring Muslim masses
on board throughout something called,
Baytul Ibrahimiyyah,
the Abrahamic House.
And the headquarters of this is in the
UAE,
in a complex with a mosque, a synagogue,
and a church all in one place. And
the idea is
that given that Ibrahim alaihis salam is acceptable
to all three faiths,
they could use the personality of the patriarch,
the personality of Ibrahim alaihis salam to get
Muslims to agree
to an to the Abrahamic Accord, to the
other half of the plan.
So that, and and, and they argue that
if we are able to spread a new
theological discourse among Muslims,
a theology that require Muslims to abandon traditional
interpretations
and and abandon traditional scholarship in Islam,
and to adopt new schemes of understanding
that emphasizes the personality of Ibrahim, the personality
of Ibrahim, alayhis salam, if in the scriptures.
If if if you have a new scheme
to emphasize Ibrahim alaihis salam
in the scriptures,
then that will facilitate. Then slowly but surely,
the Muslims will come around to accept because
you will you will have pressure, political pressure
on one side and,
a theological
framework to accept it. Then slowly people the
Abrahamic Accord will will will will come will
will will will be acceptable eventually. That's what
this is. And, of course, it's deny it's
a complete rejection
of 6000
years
of Arab history in Jerusalem. Yes. It is
6000 years. The the Arabs, the,
the Yabusiyyin,
the, the the the Arabs of that place,
which is called Jubusaks,
they were living there 6000 years
ago. They they were the they were the
first they were the first people to settle.
They're the they're the,
the,
Canaanite tribes.
The they they they lived there
6000 years. And if you go through the
the the
the history, you will find that they were
in they were they were living there
2,700
years before Moses, before Musa alayhis salam.
Yeah. And and if you also look at
the history of the number of years that
the Jewish people were living in in in
Jerusalem,
it's only 415
years. That's it.
415 years. That's the only record we have.
For that is half the time Muslims rule
Spain. We've ruled Spain for 800 years.
Half the time. That that's it. So so
we're talking about here and,
1,000,000 and 1,000,000 of dollars are being pumped
into this Ibrahim
religion,
plan. You know, there are there are Duas.
They have missionaries,
all over the world working
to push these ideas.
We don't have time to go into it,
but it's it's an
it's
it's been in the works and it's been
it's it's being pushed around the world. So,
an interesting twist of events was that one
of the major figures figureheads in the beginning
of the project was, Sheikha Azhar. Those of
you who know him is doctor Ahmed Atayeb.
He was one of the main people. In
fact, the mosque in this in this complex
in
in in the UAE is named after him.
It's called Ahmed Atayeb, Imam,
Atayeb's mosque.
But what happened is he he initially agreed,
went with this project, but then suddenly when
he realized what what what it
was,
he pulled himself out, he withdrew from it,
and then when they had the inauguration ceremony
in February early this year, he refused to
go. He says that I'm I'm not attending
it, And he issued a statement. And this,
this was reported. He said,
that
this call which is known as the Dean
of Ibrahimi,
this new religion, he says, he had
That it is a it is a call
to confiscate the freedom of belief.
Well, at well, iman. The freedom of iman.
He
said that that this
call to put pull all pull all the
people to one religion,
to pull and
Mushiran ila * Fartal I'ad that there's a
it is is completely
unacceptable.
And he says that Mushiran il Al Fart.
That there's a big difference between Al Ihtiram.
Ihtiramu Akidatil Akhar. Well, Ihtirafu biha. That there's
a big difference between
having respect and honor for other people's faith
and turning your faith, mixing your faith in
in a way where you become dissolved into
it. He said, laianiizabatilfawarak.
Ma'al Al Aqai. This is this is a
complete,
dissolving of oneself into it, into belief, into
the into the beliefs of a religion creating
a new essentially.
So
the reason I'm mentioning this to you is
that this is this is the prepare for
what will happen after this phase, after the
war. You're likely to hear lots about
Ibrahim alayhis salam and about Abraham.
Our religion is actually that. It'll be pushed
towards that in order every every
every discussion about about the Deen will be
pulled towards Ibrahim alaihis salam because that is
the project
that you're gonna be you'll hear a lot
more about Abraham and the Abrahamic religions
and
for you and the need to focus on
Abraham because this is the plan. Now what
you need to remember and keep in your
mind is that,
what Allah subhanahu wa ta'ala says in the
Quran about Ibrahim alaihi salam. You have to
remember this in order not to fall into
this trap because lots of people have already
fall fallen into it in
in the Arab world.
And and
the the ayah, the verse in the Quran,
you have to remember, in the Quran, you
will have to have this very clearly in
your mind. And that ayah, that verse is
in Surat Al Imran verse 67.
It's
That Abraham Abraham was neither a Jew nor
a Christian, but he was a Muslim. Hanifan.
Inclined to the truth and he was not
a polytheist.
That's the first thing you have to keep
in the mind. The second thing you have
to keep in mind is that when the
prophet sallallahu alaihi wasallam saw Umar radhiyallahu anhu,
when he saw Umar radhiyallahu anhu
reading the reading the scriptures, he said to
him
he said to him, I swear by him
in whose hand my life is.
That if Moses were to be alive, Musa
alaihi salam.
Moses, if he were to be alive today,
that
he would have no choice but to follow
me,
Rasool Allah, he would have to follow. Even
if Musa came. So the broader point here
is that this is what happens when people
are deprived of true guidance and lose
the sense of accountability in the Akhirah and
just focus on success in this world. They
they will become willing to make these sorts
of compromises and to and to play with
the deen, to to to to, you know,
to fiddle with
with the legacy.
The Quran
is the final pristine
divine guidance available to human beings.
Without it, moral chaos
will will reign supreme in our world. Now,
another point to recognize here is that drifting
to moral chaos
does not only lead to mayhem
in the world as we are seeing right
now, but it also creates
turmoil within.
It creates within the individual, within ourselves.
A person who does not recognize the existence
of God and accountability,
suffers.
However much they,
they may say that they're that it's not
affected. The existence they suffers from an internal
turmoil of inconsistency
and dissonance
and conflict between
the acquired convictions in the brain
and the natural primordial
inclinations
of the soul.
A battle within
ensues
often
below our conscious threshold.
However much one pontificates and philosophizes
in their atheism or in their denial of
the, of need for guidance,
the record of our encounter with God, as
we spoke of in in in in the
previous lessons,
is deep in the soul and that remains.
And we see this very clearly when atheists
are put under the microscope. When atheists are
put on the proverbial microscope, you see you
can see it actually,
you can observe their turmoil
as it occurs. Yes.
Now to tell you about this,
I first have to explain what is GSR.
We're the medics.
Would you explain what's galvanic skin response? Yeah.
No?
Okay. Galvanic skin skin response is that human
beings are created with electrodermal activity on the
skin,
and that
electricity fluctuates
according,
with the,
with the sweat glands. The sweat glands are
responsible for the the fluctuation. And those sweat
glands
are controlled
by our sympathetic nervous system,
which which is the system that
is related to your flight or fight responses.
So it tells you when you're afraid
that so if you put,
electrodes on that, you can tell from the
fluctuation whether a person is,
arousal, the psychological
arousal is taking place.
Now in 2014,
a group of scientists at the University of
Helsinki
in Ashford conducted and compared
tests of 2 groups of people.
One group were atheists, and the other group
were believers in God.
I'm going to read you the abstract. He
said we examine,
whether atheists exhibit
evidence of emotional arousal when they dare God
to cause harm to themselves and their inmates.
And so it's a 2 part study, 16,
and they had to say 36 statements.
Some good things, some bad things, and some,
daring God to say God may do this
may do this harm to me or this
harm to to my family or do this
harm to this x, y, and zed, you
know.
Now, the atheists did not think that the
God statements were unpleasant
as the religious participants did, you know, when
when when they were questioned after the test,
even though they were hooked up to the
electrodes,
the atheists thought, you know, nothing. They said,
no, we weren't affected by it.
However, the skin conductance level
showed that asking God to do
awful things
was equally stressful to the atheists
as it was to the religious people.
The atheists were more affected by God's statements
than by the wish of offensive and, by
wish and offensive statements.
The results imply
that atheists'
attitude towards God
are ambivalent
in that
their explicit belief
conflicts with their effective response. In other words,
while they were saying that they did not
believe in God and they were not affected
by it and and they were not afraid
to say these statements,
asking God to do harmful things to them,
their skins were telling a completely different story
within themselves.
With deep within,
their skin was telling a completely
different story.
Now this is exactly
the evidence
that we have. This is what we are
told kafara is.
Kafara is concealing, it's to cover up. When
someone denies the existence of God, their impulses
deep within their consciousness
and within their soul screams out,
from underneath their
grand statements of not fearing God. Their bodies,
their skins are testifying in contrast
to their declarations.
As it will do
overtly on the day of judgement.
For Allah
tells us in the Quran in Surat Fusilat
that, And
they said to her, skins.
Why did you bear witness against us?
That Allah has given a speech. Who has
given speech to everything? And he created you
in the first instance.
That you did not think that your your
your your eyes and your sight and your
hearing will give and your skin would bear
witness against you. But you did not think
that Allah knew many of the things you
used to do.
That we have created the human being,
and we know what his soul whispers to
him. And,
And we are closer to him than his
jugular vein.
Vein. Should he not know
he that created?
Should he not know he that created? He
is the one that understands
the finest mysteries
and is well acquainted with them, Surah Muk.
May Allah, subhanahu wa ta'ala, bless us with
the correct atab to benefit from his revealed
word and keep us
on the straight path and protect us from
divergence,
digression
into confusion, and misguidance.
Let's pray.
Cleanse us and grant us refuge
in your protection.
O Allah, these young people have come here
seeking your mercy.
They are asking for your forgiveness.
They are repenting.
They are returning.
They are seeking your love and your grace
with hands raised as beggars do. We are
begging of you, your kindness and your love.
O Allah,
you are the most kind. You are the
most merciful. Do not turn us away empty
handed. O Allah. Oh, Allah. If you turn
us away, we have no other to turn
to. We have no one to turn to.
We have no one else to turn to.
You are our only Lord. Oh, Allah. You
are our sustainer.
We have no protection
except from you. Protect us and protect our
brothers and sisters suffering
around the world and in the land of
Masjidil Aqsa. O Allah,
our brothers, our sisters, our children,
our mothers, our fathers, our elderly, the sick
our suffering from this pain at the hands
of those who have lost all sense of
sin.
With these feeble hands and painful hearts,
we beg you, oh Allah.
Oh Allah,
forgive us