Shadee Elmasry – Why We Need Prophets – NBF 387
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AI: Transcript ©
Today, I would like to give you a
brief introduction to the concept of quantum mechanics.
Quantum mechanics is a concept of quantum mechanics.
Quantum mechanics is a concept of quantum mechanics.
Welcome everybody to the Safini Society, nothing but
facts live stream on a really warm and
pretty day out here in the great state
of New Jersey.
Yesterday, we went over the rational purposes or
the rational basis for why a person would
believe in a creator.
And on top of that, they would believe
in the transcendence of the creator.
And I also mentioned that this exercise is
nice.
This knowledge is really, really strong.
It satisfies your intellect.
It's easy because you don't need any external
information.
All you need is a sound mind and
eyes that work to observe the world.
And the result of it is a few
attributes of the creator.
That's what you would know.
But I also said that proofs of prophethood
are far greater.
When you go about proving prophethood, you actually
prove the whole religion.
However, there's a negative side to that, or
I should say a hard side to that,
which is you need a lot of information.
And that's the difference between the two.
So one, literally all you need is a
mind and eyes that can see.
And you come to this conclusion.
Whereas proofs of prophethood require a lot more.
Proofs of nabuwa, proofs of prophethood require knowledge
of the texts to see, well, what did
this prophet say, what does this holy book
say, et cetera.
So I want to cover that.
But first, I added two more slides to
this image, or a couple more.
So why don't we move to that, Omar?
So the nature of transcendence that the prophet,
the creator that we believe in, reason tells
us is he is transcendent beyond the nature
and laws of what he created.
Just as the person who invented the computer
could not have done it on a computer,
right?
It's rationally inconceivable to have used, or for
the thing that you created to have existed
before it existed.
So anything that the creator originated from nothingness,
he is transcendent beyond it.
That thing did not exist before him.
And we said that the, next slide says
there that these, the key term here is
al-hawadith.
The singular is hadith and the plural is
hawadith.
Things that have a beginning.
And the essential nature, someone recently asked me
that is it, how is God different from
his creation when we hear and God hears?
We exist and God exists.
We see and God sees.
We love and God loves.
Well, the first one is that God's attributes
exist pre-eternally by necessity.
Our attributes and our existence has a beginning
and is not by necessity.
It's just, it's just possible.
I may exist, may not exist.
I may see, I may not see.
I may love, I may not love.
My love is also based upon the sustenance
of the creator and the creator's existence.
He is qayyum.
He's self-sustaining.
He, he does not need sustenance.
And whereas we do need sustenance.
So those are three differences.
One, we're not necessary.
Two, we have a beginning.
Three, we are sustained.
So when we, we affirm his hearing without
an organ.
This oneness of God entails absolute independence.
That's like a necessary implication.
It presupposes you're absolutely independent.
Nobody could say, I did this all by
myself, but I have to thank so-and
-so and so-and-so and so-and
-so.
Well, you didn't do it by yourself then.
So al-ghina al-mutlaq is presupposed by
al-wahdaniyyah.
Absolute independence is presupposed by oneness.
Now let's go to the next term, tenziyyah.
What we're doing here and what is so
important and what is a rational necessity of
the creator of the world is his tenziyyah
beyond the attributes of the world, the attributes
of that creation.
And the essential attributes of created things is
having a beginning.
In other words, being subject to time and
being composed of something.
Even the spirits and the angels and the
soul of a human being is composed of
something.
It could be very, very subtle.
It could be taking up such a small
amount of space, but it's still composed of
something.
It's not an imagination.
That's why neoplatonism, that concept doesn't sit right.
I'm not saying that it's a kufri belief,
the neoplatonic idea that there is a world
of But it's argued by the majority that
something that is in a mere abstraction is
just imagination.
It can't exist unless it has a form.
So for example, the tablet that has all
the destiny of human beings, it's a physical
thing.
The arsh is a physical thing.
The kursi is a physical thing.
Angels are physical creatures.
They may not be made up of our
matter, our thick and opaque matter, but they
are made of light.
And light does take up some form of
space.
It is a form of matter.
I want to also say something for those
studying physics.
When they're taught that the first law of
physics is that energy is never created nor
destroyed.
Yes, and one of these laws, law of
conservation of energy or whatever, matter is never
created or destroyed.
Our ulema talked about that.
They said that that is the law in
this world.
In this world.
That's the law in this world.
But in terms of aqeedah, yes, of course,
all of energy was created by Allah.
So we have to make tenzih.
Go to the next slide to show you
why we have to make tenzih.
Look I'm getting good.
I got little stick figures.
One guy says, hey, I worship one God.
I'm not covering my aura, but I do
worship one God.
The other guy says, so do I.
And here's my God.
Got a little idol from Hawaii.
I worship one idol.
So are they both monotheists?
The guy saying he's a monotheist, just like
us, he worships one God.
He has one idol.
So is he a monotheist?
Does he count as a monotheist?
Why or why not?
Let's go to the next slide.
Tawheed is not just about worshiping one God.
It also is necessary to understand him properly.
Attributing divine qualities to created things is the
greatest insult to God.
I go and I do a whole bunch
of work and some other guy plagiarizes it
from me and says I did it.
I go and I win myself five championships.
Then someone takes my rings and puts them
on and says, hey, look, I won.
I won.
So here we go.
The Tenzih is equally important as a Tawheed.
So much so, if you were to say
I have two transcendent gods, that's unacceptable.
And if you say I have one physical
God, that's also unacceptable.
That's what we call idolatry.
We all know that, but maybe we never
thought of it that way.
Let's go to the next slide.
Just the Creator made all matter, time, space.
He cannot be bound by it.
The inventor of a car could not have
made the car from inside of a car.
The inventor of a computer, the inventor of
Microsoft Word could not have made it using
Microsoft Word.
It's a very irrationally necessary conclusion.
So the Creator has, next slide, We must
conclude the transcendent God has no beginning, no
end, and he's essentially different from the creation.
Okay, skip two slides down now.
We as Muslims, when we talk to an
atheist or talk to a non-believer, we
can talk this language.
But we're also Muslims here.
We have, mashallah, a viewer from Hawaii, ppen12,
mashallah.
You know, Hawaiians are very religious people.
If they ever entered Islam, they'd probably be
some of the best Muslims, like the native
Hawaiians.
They're very religious people.
But now that we're Muslim, I am going
to say, hold on, I'm already accepting Allah
and his messenger.
So I want revealed confirmation of what you're
saying.
I don't know if your intellect, your ideas
are sound or not.
I'm already a Muslim.
I want a revelation to confirm what you're
saying.
If it's true, revelation should confirm it, right
or wrong?
Of course.
If it's true, the creator of, the revealer
of the Quran and the creator of the
intellect is one and the same.
So let's go and look at this one
now.
Surah Al-Ikhlas is Surah Al-Tanzih.
And it refers to the five Sifat Al
-Salbiya.
And you could probably assume that the ulama
who constructed this theology or this way of
organizing our ideas, they said, okay, let's actually
organize our thoughts according to the revelation.
So it fits like a beautiful puzzle.
So, Qul Huwa Allahu Ahad, God is one.
He is independent, Samad.
He needs nothing.
Why?
You cannot be one and dependent at the
same time.
Then you're not one.
Every time someone wins an Oscar and they
say, here we go, this is my Oscar
trophy.
What does he sit there and do?
I couldn't have done it without so-and
-so, without so-and-so, without so-and
-so, without so-and-so.
All these guys winning a Grammy, I couldn't
have done it without P.
Diddy and all his abuse.
These guys are crazy.
I couldn't have done it without so-and
-so, and so-and-so, and so-and
-so.
So really, in fact, this award is for
all of us.
It's not just for you.
It's for everybody.
So Al-Ghina Al-Mutlaq, absolute independence, is
a presupposition of oneness.
And God can have no end, no beginning,
and not like creation.
We went over this yesterday, right?
I want to do another one.
Now go to the next slide, because I'm
bringing you now hadith.
كان الله ولم يكن شيء غيره, صحيح البخاري.
There was Allah and there was nothing else
besides Him, meaning if there was no matter,
no physical things, no anything, not even an
atom, not even less than an atom, not
even a particle, not even the quantum level
existed.
Therefore those things could not have existed before
they came into existence.
Common sense says that.
Therefore the Creator is transcendent beyond them.
He is not composed of them, nor is
He dependent upon them.
It's very clear, right Omar?
Isn't this a great addition to the slides?
Let's go to the next one.
Let's go to the next most authoritative book
of hadith.
It's a dua.
This is actually a dua of getting out
of debt.
But why would this wonderful theology exist for
a dua of getting out of debt?
Getting out of debt is one of the
biggest things people pray for, and the more
sound your aqeedah is, the more acceptable your
dua is.
We know that.
The more sound your aqeedah is, the more
accepted your dua is.
أنت الأول فليس قبلك شيء, وأنت الآخر فليس
بعدك شيء, وأنت الظاهر فليس فوقك شيء, وأنت
الباطن فليس دونك شيء.
صحيح مسلم.
You are the first and there is nothing
before you.
You are the last and there is nothing
after you.
That's transcendence beyond time.
This idea of time, we have to remove
it from our minds when we think about
the Creator.
There is no before or after for Him.
You are the manifest, وأنت الظاهر فليس فوقك
شيء.
There is nothing above you.
You are hidden and there is nothing beneath
you.
وأنت الباطن فليس دونك شيء.
صحيح مسلم.
You are transcendent beyond place.
That means you are transcendent, there is, do
not think of a location for the Creator.
Do not think of a location.
Even though some of those who said location
for Allah تعالى, what they meant by it
is a non-physical location.
I don't know what that is, but that's
what they meant by it.
And خلاص, as long as they said non
-physical location, maximum I could say is, I
don't know what that is, but whatever, it's
irrelevant as long as you negated a physical
location for the Creator.
So in these two hadiths, we made a
tenzih of the Creator being composed of matter
and time and space.
That's tenzih.
So I brought that for those who would
like to see the reason and revelation overlap,
because it's something that your mind can think
of, but it's also something that is confirmed
in your books.
Now the theologians who took this route, they
also had to answer to many other narrations
that would seem to indicate a location for
the Creator.
And we say that these narrations are the
محكم.
سورة الإخلاص, these types of transcendence, this tenzih
عن الزمان والمكان is محكم.
That's the established law in the theology.
And then the ayat that would seem to
implicate the opposite are the متشابه.
That's the مفهوم of the ulema, such as
many ulema before us.
So there's the محكم, that's the rule, and
the متشابه, the thing that seems to be
going against the rule.
So we interpret the متشابه in light of
the محكم, which means we either leave the
متشابه alone, and we just negate what contradicts
the محكم.
And that's what they call التفويد والتأويل.
التفويد, to leave it alone.
We just deny what contradicts the محكم.
And تأويل is to interpret it using the
Arabic language.
We're not going to get into that because
that's where all the جدال occurs, and we're
not interested in the جدال, but I am
interested in teaching this fundamental haqeedah and showing
the overlap between reason and revelation.
هدان الله جميعا.
Next subject.
All right, we can close that now, we
covered that.
Now we talk about, why do we need
prophets?
Well, you know how amazing, how amazing is
the creation of this world?
Omar, I'm going to ask you a question,
and turn your mic on actually, because yesterday
your mic actually wasn't on, believe it or
not.
Turn your mic on, and I'm going to
quiz you here.
Give me the objective, absolutely objective, simple, easy
for anybody to understand proof of that the
earth right now is in the absolutely perfect
location.
Any, even a small, one mile forward, we'd
burn, and one mile back, probably less than
that, we'd freeze.
Proof for, can you repeat the question?
What's the proof?
An objective, simple, basic proof that doesn't need
astronomy or anything, that the earth's location is
perfectly set for human life to exist on
it.
If we were even half a mile forward,
closer to the sun, or back, it would
be, or I'm just saying half a mile,
but a small distance.
What's the proof?
Objective, easy to grasp proof of that.
Easy to grasp?
I mean, I was going to say first,
like you would have to distinguish, like is
it aqli, is it a'adi, like what
is that?
This proof is…
So this is from Mushahada essentially, right?
It's a'adi proof, it's a demonstrable proof.
So it's something we would use our senses
for, and that would be like, in modern
terminology, that would be the scientific…
Yeah.
So what would the proof be?
What's the proof that someone says, hey, we
can go, maybe we can go a thousand
feet out and we'll still be okay, or
a thousand feet in and we'll still be
okay?
How do we easily, easily show that that's
actually false?
We right now are at the absolute most
perfect location.
Any change, we'd all fry or freeze.
Pick your poison.
I mean, this would be a scientific discussion,
right?
I mean, I don't know exactly what they
would say, like how they would theorize.
Okay, let me give it to you.
You tell me if you like this or
not.
The earth as is contains what is too
hot and too cold for life.
Ah, I see.
As is, right?
I didn't think of that, yeah.
The Sahara desert…
The extremes are okay.
The extremes are already here.
Makes sense.
Just on the tilt of the world.
So the Rub' al Khali, nothing can exist
there.
The Mojave desert, you'd fry.
I like it, yeah.
And the North Pole and the Antarctica already
is too cold for life.
So as is, Allah subhanahu wa ta'ala
has created a world where we can see
that we're barely making it here.
Like even on the earth itself, too hot,
too cold exists for life.
And we have to find our way to
the middle.
So the threshold is like we already have
the extremes on both sides existing.
It's not like everything is normal and then
we can move a thousand and it will
still be normal.
Yeah.
Like if the whole world was green and
Mediterranean, then we would assume we can be
far back.
We wouldn't know, right?
But being that we already have deserts and
tundra, that's the proof.
Right?
Subhanallah.
Even the spin of the earth, if it
rotates on the axis in any way, shape,
and form, we could all be desert or
we could all be tundra.
So that's an amazing sign of the perfect
fine-tuning of life on earth.
The physical creation of the human being is
so fine-tuned, we call that like inaya
has been given to it, divine attention, divine.
Dr. Dallas says mic input has increased a
lot.
Yeah, it's mine, I think.
Maybe.
Mine is just like it, it sounds very
weird.
It has white noise, okay.
So is it possible now if we admit
as humans that the body is not the
most important part of life?
It's a very important part.
But it's not the most important part of
life.
And what is the proof that the body
is not the most important part of life?
I use another objective measure, totally objective measure,
to judge that the raw human being does
not deem the body to be the most
important aspect of life.
We deem six other things.
And where do I get all this information?
I'm going to have to remember it now
from my head.
But it's from suicide rates.
The study of suicide rates should tell us
what the raw human being deems to be
so important that if these things go away,
I don't even want to live.
And these six things are, number one, no
purpose in life.
So that's spirituality.
Number two, nobody loves me.
Emotional well-being.
Number three, people...
This is from Psychology Today.
Number three reason why people commit suicide.
Mental illness.
I hear voices in my head.
And it's not fully mental illness.
It's like partial mental illness.
Enough that you know how to buy a
gun and put it to your head.
Very sad reality, but mental illness.
And we know Shaitan tries to drive people
crazy.
And we know it could not be devils
at all.
It could be actual just mental illness.
Number four, the fourth reason was drugs and
alcohol.
Substance abuse that we just cannot stop.
We just cannot stop.
And people kill themselves.
Number five, some people kill themselves.
This is the fifth reason for suicide.
Combined suicide and attempted suicide.
Is that people have a philosophical reason to
kill themselves.
They have a reason to kill themselves.
So they've reasoned it out.
They're so, I guess, stuck in their heads.
They've reasoned it out that it's better to
be dead than alive.
Number six is they've done something so bad,
so wrong.
And they can't seem to fix it.
And gamblers fall into this all the time.
Gamblers, when they lose off all their money
or their family's money, they just go, there
was a guy in Michigan who did this
years ago.
He wasted all his money on gambling.
Lost his house.
He gambled his house away.
Went, shot up his wife and kids, then
himself.
Couldn't handle the shame.
He was a physician in the community.
So these six things are more important than
the physical body itself.
And look at how amazing.
How much divine anaya, we can call that
care and attention, has been given to the
body.
So much.
Now, is it fathomable that the creator of
this body and this amazing world has allowed
life to exist and then ignored what is
far more important?
Your spirituality, your emotions, your family, your right
and wrong, like substance abuse.
What's the right and wrong here?
All of these things, he's ignored all that.
It's absurd or improbable.
Pick one.
It's either absurd or it's improbable.
And that is the world's need for a
messenger.
At the spiritual level, how do I get
rid of depression?
How do I get rid of sadness?
Sadness, you can view it as one of
three things.
Oh, I'll take some, sure.
Let's view sadness as one of a couple
possibilities.
Number one, sadness is caused by a physical
change.
In that case, medicine should fix it.
If we accept that premise, right?
Then medicine should fix it.
Or food should fix it.
Or drugs should fix it.
And that's what most people do.
That's the fastest route is to blame your
body for your grief and your sadness.
But it's 99% of the time a
failure.
A lot of people go into drugs, they
go into whatever, and then they end up
not getting any results, right?
So sadness is not caused by the physical
aspect, 99.9% of the time.
Number two, it could be caused by a
financial aspect.
Most people think it is.
And then get shocked that they were wrong
after they get rich.
I remember there was a guy who is
so fun.
He's a sports play-by-play commentator for
the New Jersey Devils.
His name is Ken Danico.
When I was growing up, Kenny Danico was
just one of those players.
He's on the Rotten Devils.
They play in a little Brendan Byrne arena.
Then they play in the Prudential Center.
Nobody cares about them.
They're like the little brother that nobody cares
about.
And the New York team's always defeating them,
creaming them.
Well, Kenny Danico was part of those teams.
They're always getting beat up on.
As a team.
Not him personally.
He was tough.
Well, in the end, the Devils climbed the
mountain.
They became one of the best teams.
They became the best team in the East
for like a decade, right?
Kenny Danico said he spent a decade of
his life trying to win the Stanley Cup.
And he could not believe the day came
and they won the Stanley Cup.
What happened to him next year?
He fell into the deepest depression of his
life.
He realized, I would wake up in the
morning, I won the Stanley Cup, but I
feel so empty.
So empty.
So what did he end up doing?
He would drink.
He said, I don't get it.
I won the cup.
I got a ring.
And I feel nothing.
Yeah, because you worshiped bots.
You devoted your whole life to nothing in
imagination.
The cup, what is it?
It's a piece of metal.
That's all it is.
But in your mind, you think to be
a champion is a big deal.
It's actually not.
It got you nothing in life.
It's just an agreed upon assessment of a
bunch of guys, about a thousand players in
the NHL and the fans.
So when you devote yourself to money and
you think money is the source of the
problem, keep in mind this rule of thumb.
Money and success and fortune and all these
things will only amplify who you are.
It will not transform who you are.
It will only amplify who you truly are.
So if I have a drawing, I amplify
that.
The good comes out and the bad comes
out far more obviously than it was before.
So that's all that money does.
People devote themselves to that.
So ultimately we got to ask, is sadness
and grief and depression, are they spiritual in
nature?
Or what is the spirit?
So you can't answer these things with your
mind.
You need revelation.
The whole point of this discussion is to
show why we need revelation.
We need to be loved.
What's the best way to be loved?
Remember I talked the other day about a
guy, he said he's not going to settle
down and have kids.
He was like 38 years old or something,
40 years old.
He's at the turning point.
Like it's either now or never.
And he said never.
I'm going to travel the world and meet
people and have experiences.
That is his avenue to being loved and
to being worthy and to be relevant to
people.
And he considered to have a family to
be a limiting factor.
So what's the truth of the matter is
that it's the exact opposite.
Of course Shaitan is pushing all these things.
It's the exact opposite.
The fastest route to being loved is to
have a spouse then never talk to a
person of the opposite gender again.
Like why would you?
You don't need to.
You're just going to confuse things.
Only talk if there's a need.
And be devoted as a husband and a
father.
That's one of the purposes of Starboard that
we created an organization.
We made this organization that's meant for marriage,
mentorship, and eventually we'll get to parenting, etc.
Family.
Because this is one of the greatest sources
of happiness.
So not being loved is in fact the
number one reason or number two reason for
suicide.
I'm not loved.
Nobody loves me.
So Shaitan has totally confused how people access
love.
He's totally confused it and he's fooled a
whole world I would say.
If not our civilization for sure and in
the United States is fooled by this.
All they want to do is access love
through the physical.
There are so many psyops.
I 100% believe there are psyops to
transform women into absolute worse than prostitutes.
Prostitute you can at least say she's stuck.
She has to do this to pay her
bills.
She has no other way.
It doesn't justify it of course.
But it explains it, right?
There's a big difference between a justification and
an explanation.
The prostitute at least has an explanation.
Even the Prophet ﷺ gave a hadith.
A man gave charity.
The Prophet ﷺ then said the next day
one of you gives charity to a prostitute.
Now later on the man said O Masjidullah
I don't know what.
I just give charity who I think is
poor.
He said On the first day you gave
charity to a thief.
Well on that day he didn't have to
steal.
Second day you gave charity to a rich
man.
You made him feel embarrassed because he doesn't
give charity.
So he started to give charity.
And on the third day you gave charity
and it turned out to be a prostitute.
Well guess what?
She didn't have to prostitute herself that day.
She had food for the night.
So even the Prophet ﷺ in this hadith
he's showing us the prostitute at least has
an explanation.
It's haram with an explanation.
But now women are turning to complete I'm
not going to say the words.
It's not right for an Islamic podcast to
say these words but they're just complete.
I don't know what you can say.
Boasting about body counts in the double digits
and in the hundreds and then putting themselves
out there alright and just bragging about this.
And then acting upon it too.
They publish their videos with a whole bunch
of strangers.
And I'm seeing this one guy saying what
happened to society?
Of course he's blurring out the images but
he's trying to prove that it's not just
talk.
It's action.
They're doing it.
What happened?
Obviously it's not just them.
It's the men too.
They want this.
This is what they approve of.
Her dad may probably not even have a
problem with this.
You're free to do what you want.
It's not just one side.
So nobody thinks that we're just blaming one
side.
But to the point that that's how they're
imagining that they're going to access emotional well
-being.
Which is what human beings are looking for.
So revelation is what guides us to this.
Otherwise we're just trial and error.
I don't have a whole lifetime to trial
and error.
That's the point of revelation.
It's a cheat code.
I don't have a whole lifetime to figure
stuff out.
By the time I do, I'll be 50.
And it's over.
I can't experiment with my teen years.
I can't experiment with my 20s.
There's no time.
You don't get that time back.
So revelation comes and just tells you how
it is.
This is how you access happiness.
To have a small community.
To have a bunch of friends.
Even too big of a community is no
good.
I'm not a fan of mega masjid.
Of course we have to have one.
Every city should have a jami'ah masjid.
But the jami'ah masjid is not like
a community.
It's not a neighborhood.
It's the whole jami'ah.
Neighborhood masjid, when they're done right, they're the
best.
When you walk in, the place maxes out
at 1,000 or 1,500 people on
a Jummah or on Ramadan.
But on an everyday basis, you walk in
and you see 50 people that you know.
Those are the best.
I'm not going to go too much into
this.
I want to continue.
Emotions.
Mental health.
Mental health is from shayateen mostly and also
from the body.
So we're saying it's both.
But I guarantee you the shayateen are heavily
involved.
And therefore we need something to repel these
demons.
I'm not saying again all of it or
even the majority.
But I'm definitely telling you there is an
overlap.
That's what I believe in.
There is some form of overlap between the
two.
And we need something to protect us from
these devils and these demons who are trying
to ruin our lives.
And then we need someone to tell us
what are the realities of law regarding intoxication,
punishment, war, marriage, all these things.
We need rules.
These are the needs for prophethood.
Now that's one section.
I want to move on to the next
segment.
And the next segment is why can't we
do it by ourselves?
Why can't we as human beings just be
a good person?
Just do it yourself.
I'll give you five reasons why you can't.
Why that's a fallacy.
Five reasons why just be a good person
is a fallacy.
Reason number one, define goodness.
How do you define it?
Anything that you say is purely subjective.
It's your opinion.
And if it's your opinion, you can't make
law on it.
And if you do, you're just imposing your
law on me.
Monarchy is the imposition of the subjective values
of a minority on a majority.
Democracy is the imposition of the subjective values
of a majority on the minority.
Democracy is the lesser of two evils.
In the absence of a revealed law, democracy
is the lesser of two evils.
It's still the imposition of the majority's view
on the minority.
The only one who can give us an
absolute answer to what to do with ourselves
is our owner.
Did you create your body or did you
buy it?
No, neither one.
Therefore you don't own it.
We say my body, it's an attribution only.
It's not actual ownership.
If it was actual ownership, I could pierce
myself, eat whatever I want, be intimate with
whoever I wanted, put tattoos wherever I wanted,
dress however I wanted, undress however I wanted,
if it's my body.
I mean, it's my phone.
I could take the case off.
I could put the case on.
I could throw it in the garbage if
I want.
It's my phone.
But if it's not our body, then the
one who owns it has the right to
tell us what to do.
So that's reason number one.
Your definition of goodness will be subjective.
Reason number two.
Reason number two.
A multiplicity of goodnesses.
Here, Omar is bringing up my body, my
choice.
There you go.
He's bringing it up.
It's related to this.
It's related to this because we don't own
it.
Funny thing is that this is a controversy.
Look at this image here.
This is a controversy that this woman doesn't
want to shake hands.
On the same week, there is a complete,
I'm not going to say what, who's going
viral saying that she just puts her name
and number out and any guy who shows
up, she's going to sleep with him and
record it.
Yeah, that's what I'm telling you.
It's out there being viral right now.
It's the same week.
So that's essentially our society now.
My body, my choice does not do, obviously,
* and sleeping around.
That's a given.
It has to do with abortion, right?
So how about this is far less of
anything and yet this is controversial.
Number two.
If there's a multiplicity of goodnesses, you will
have a clash.
Hitler thought what he was doing was good.
Obviously, his goodness imposed upon a whole bunch
of other people.
The communists stole everyone's property, stole, and then
said we'll divide it up equally as we
see fit.
That's what they thought is good.
So they imposed on my property.
And you know that that's happened to anyone
who's in the Arab countries.
They became socialists.
Even my mother told me that there were
farms in the family.
The government came in and took a whole
chunk, just took it.
New rules were dividing it up amongst the
poor.
And then the farmers were like, hold on,
they don't know how to farm.
We're going to go hungry.
The country is going to go hungry.
These other people don't know how to farm.
You think it's just throw a seed and
put water?
So in any event, multiple goodnesses will lead
to a clash.
Multiple standards.
You need one standard of goodness, otherwise you
get a clash.
Number three.
What is number three?
I'm trying to think from memory here because
I don't have my notes with me.
What is number three?
Your good is subjective.
Number one, it's subjective.
It's not absolute.
Number two, multiplicity of goodnesses lead to conflict.
Number three, you can't impose it.
Any imposition of a subjective goodness will lead
to oppression of some sort.
Number four, what was the...
Hold on, we have to pause here for
a second.
What was number four?
Oh, number four.
We don't need just goodness.
We need a reason to be good.
That's so important.
So I ask people, if you work at
Amazon and there's a really nice package, you're
supposed to package this product, but no one's
looking, there's no cameras, why can't I put
it in my pocket?
It's going to cost Amazon $100 and maybe
a disgruntled customer will never use them again.
I don't think that's the case.
Everyone uses Amazon.
It's almost like the water company.
It's like a public service almost.
What would stop anybody from nabbing a valuable
item from Amazon for $100?
If I go to your house and I
see a penny between the couch cushions and
I put it in my pocket, you'll never
notice.
Amazon will never notice if I nabbed some
earbuds and put it in my pocket.
They'll never notice, right?
The person will just think it's late and
they'll just order another one.
So not only do we need to know
what's good, we need a reason to follow
what's good.
When the going gets tough and what's the
answer to that?
The only reason that a believer would follow
what's good is because he knows he can
earn a greater good.
And the only reason he would avoid something
bad is he knows that it would help
him avoid or he would do something difficult
is that it would help him avoid something
of a greater difficulty.
So what Revelation does is it offers, what
Prophethood does is it offers us a rational
reason, a personal reason to do this good.
We believers forget, you know the atheists always
say we're altruistic.
We just do the good for the sake
of the good.
We don't need punishment or reward.
Well, all you atheist philosophers turned out to
be a bunch of rapists and sexual criminals.
You know that there's a book on that
called Philosophers Behaving Badly.
So that's firstly nonsense, number one.
Number two, I'm going to tell you right
away I'm not an altruist.
I'm a capitalist and I'm very selfish.
The first person I think about is myself.
Every single human being is like this.
Plants are created like this.
Animals are created like this.
We're created like this.
The only difference is if you put that
feeling in the right place, in the hands
of the right person, that person, prophecy, prophets,
will take you to the point of transcending
this kind of selfishness.
But the path is telling us about an
eternal pain and an eternal pleasure and showing
us that there are greater pleasures.
But ultimately every one of us, we're exactly
the same as everybody else.
We want to avoid pain and we want
to maximize our pleasure.
And that's why the Quran comes and addresses
us and makes us believe or obligates upon
us the belief in heaven and *.
Because that's the psychology of humans.
Guaranteed that's the psychology of humans.
Go and blow up this building right now.
Put a bomb on this building and let
it go up into flames.
I'm not worrying about anyone except me.
When push comes to shove, that's what's going
to happen.
When you feel that your own life is
at stake, you're going to worry about yourself
first.
Subhanallah.
So here we go that human beings want
to maximize their pleasure and decrease their pain.
And the Quran tells us, I'll show you
the way to that.
That's what the Quran is saying.
This book will show you the way to
that.
That way though is very righteous.
And hence you become selfless, you prefer others
over yourself because of that logic and that
guidance from that book.
So reason number four, reason number four is
that human beings need a justification, a personal
justification to avoid bad and do good.
And that justification is a greater evil and
a greater pleasure.
Reason number five, everybody who does good relies
upon things they have been given.
Let's say someone did an absolute objective good
and saved a mother and her child.
Then they get an award.
Hold on a second, you can't take credit
for this.
With whose eyes?
Who gave you the eyes?
Who gave you the desire?
Who gave you the courage?
Who gave you the hands?
Who gave you the feet by which you
did all these things?
If you take credit for your goodness, you're
plagiarizing.
Well, who are you going to thank?
You're not going to thank your mom for
giving me hands and feet.
She didn't do anything.
She housed you, that's it, in her womb
for nine months.
Who are you going to give credit to
for the desire to do good?
When I see a mother and her baby
drowning and I go save them, I move
because of a desire inside me.
Who gave me that desire?
Who put in my mind and in my
head that this is a good thing to
do?
Who gave me the legs?
Who gave me the courage?
Because I clearly see those waves are heavy.
I can get swept up in those waves
too.
Right?
So there's courage.
I'm almost willing to sacrifice myself for a
mother and a baby.
Why?
Because a mother and a baby is not
like a regular guy.
A mother and a baby evoke so much
more sympathy and compassion in a person's heart.
Where did that come from?
If we're sitting out there and we're seeing
a whole boat of sailors go down, it's
going to be a totally different reaction.
They know better.
They know how to sail.
They know what to do.
I can't go and help them.
But you see a little mother and a
baby getting swept up in the water, some
mercy moves inside of you.
Who put it there?
Who put the courage there?
Who gave you everything to do this?
If you now go and you put your
chest out, you're a plagiarizer.
You just cheated.
You took someone else's work and you took
the credit for it yourself.
So the fifth reason is plagiarism.
So number one reason, goodness is subjective.
Our own definition of goodness is subjective.
Number two, multiplicity of goodnesses will lead to
a clash, to evil.
Number three, if goodness is subjective, you can't
impose it on anyone.
Number four, we need a justification to act
upon goodness that appeals to our own pleasure
and pain.
And number five, we can't plagiarize.
If you go about being good on your
own and giving yourself the credit, you are
a plagiarizer.
So who are you going to give credit
to for all the feelings in your heart
that want to do good, the courage to
do good, the hands, feet, arms and legs
and tongue by which you did good?
Who gets that credit?
And that is why the idea of just
be a good person is an atheistic fallacy.
Dead in the water.
I mean, with regards to the atheists, right?
I mean, isn't their entire aqeedah revolving around
the fact that humans are an evolved species
from cells.
So basically, we don't have any intrinsic value,
right?
We're just like, what distinguishes us from other
species?
Thank you very much.
Human rights.
So what they're doing essentially is like when
Nietzsche said that God is dead.
You're my God.
So they've rejected the idea of the metaphysical,
but they're still taking the ahkan, the shariah
ahkan.
But they just don't realize it.
I mean, they realize it, but like, and
then you see now what's going on is
there's a slow, but steady departure from that.
And half of them are nihilists now.
They're just accepting it.
The whole atheist philosophy has to lead to
nothing other than the most base level of
pleasure seeking.
And let me tell you why that's no
good for humanity.
Because it actually doesn't produce pleasure.
That's the beauty of it.
It ends up in pain.
How many people in Las Vegas end up
just numbing themselves with drugs when you're supposed
to be the happiest people?
Let's go objectively speaking.
Where are the most therapists and psychiatrists and
psychologists in the United States?
Answer number one, Los Angeles.
Answer number two, New York.
These are the wealthiest.
LA, you're supposed to all be beautiful people.
New York, you're all rich people.
Why are you all miserable, right?
So even hedonism is actually a pathway to
pain.
It's not a pathway to happiness.
You think it's a pathway to happiness.
It's a mirage.
It's drinking salt water.
It just makes you more thirsty.
All right.
That is segment number three, complete.
We did segment one, which was a review
of the transcendence attributes, reason, and revelation.
A hadith, segment number two, on why human
beings need prophethood and a revelation from God.
Reason number three, the fallacy of just be
a good human, is also another reason why
we need prophethood.
And we gave five reasons why you can't
just be a good person on your own.
You actually need prophethood.
And you need a revelation from the Creator.
All right.
Segment number four is going to be Q
&A.
We'll take Q&A for only about 20
minutes.
Then we got to run early today.
It's Wednesday already?
Subhanallah.
Why is there so much drama?
You know it's very hard for people to
focus on the live stream on serious matters.
Because yesterday and today were serious subjects, right?
That were pretty long.
You needed to follow along for a while.
And people have a hard time focusing on
this because there's all sorts of drama going
on here.
I want to posit a theory that I
think is very strong and highly probable.
Very well-educated Israeli bots are being operated.
By bot, I don't mean an AI.
I mean actual humans with fake accounts.
They know Islam, Muslim trends and movements very,
very well.
Do not think that this is not the
case.
And they are behind so many mishakel.
That's my theory.
I think it's very, very, very probable.
If not close to being a fact.
I'm not surprised.
I'm not surprised.
We already know that those bot farms exist.
And it's one guy maybe running 200 accounts
all day.
That's all he does.
That's his full-time job.
And it's a whole room full of people
with screens everywhere.
Yeah, phones and screens everywhere.
Complete fitna-making machines.
If you don't believe that these guys know
the difference between a Barelvi and a Diyo
and a Salafi and a Sufi and an
Ashari and a Ridi.
You're being naive.
They know very well.
And they are sowing so much of this
discord in my speculation.
Please visit the Lighthouse Project in North Carolina.
Best organization in the region.
Says Nuri.
Omar has had to suspend people.
My philosophy is I gotta let things go
out.
I keep it kind of like Kufa.
There's a couple of rules you just can't
break.
But I'm pretty lean with banning people.
Even Melody has to say disclaimer.
MBF and its listeners do not advocate violence.
Someone advocating violence?
Wow.
Thank you Melody for the disclaimer.
I didn't realize people are going that crazy.
And it could be against ZioBots.
And it could not be.
It could be Shaytan going to naive people.
What's the difference at this point?
I don't even know what the difference is.
One's unseen and one's seen.
That's it.
That's the only...
In fact, Shaytan, he's being Shaytan.
He's just doing his thing.
He's being what he's supposed to be.
MBF has a right to defend itself.
We do have a right.
100%.
All sorts of commentary that has nothing to
do with the subject.
Because I know these harder subjects...
It's not even a hard subject.
It does require some thought.
All right.
Questions on the subject or on anything really
related to Dean.
But not sectarian stuff.
I'm not answering sectarian stuff anymore.
What about the toupee in the Medi-Q
school?
I can speak to you about other Meth
Hebs.
I will ask about the other Meth Hebs
in the four Meth Heb chat of Imams
that we have.
But in the Medi-Q school, it takes
the opinion of Wasl al-Shaar.
And it takes the opinion that if insofar
as it is fooling somebody, insofar as you
are misleading a potential suitor, then that is
the prohibition.
You see?
That's the prohibition.
And insofar as there is a type of
ghish happening, then that's what's forbidden.
But if it is within your confines of
your family, and there is nothing that would...
And people ask about the...
What did they call it?
I don't know.
You glue it on to your hair.
It's basically a hairpiece.
You glue it on.
And insofar as you're doing that amongst people
who you're not fooling, then there is room
for those things.
Also, I want to say that the hair
transplants have been asked a lot about.
People want to look good.
You should accept that.
There's nothing un-Islamic about this.
To replace what has been lost.
Teeth, broken noses, broken teeth, lost hair.
We're destroying the environment.
And people are suffering.
And that can be fixed.
I can...
One of my friends now runs one of
these operations.
And I can...
Maybe I'll give you his information, and you
can see if he can help you out.
Because it is lawful in other madhhabs.
Not lawful in the Madaki school, but in
the other schools it is lawful.
And if it's a hardship, to use another
madhhab on something like that.
I was exposed to a Hadith rejection background.
Are few in reading books on Hadith.
Preservation have helped me better understand the Deen.
Alhamdulillah says Zohi Zeus.
So Zeus now believes in Hadith.
Good.
Thoughts won out.
If one standard of good is needed, then
aren't multiple madhhabs a problem?
Very good question.
The madhhabs are not standards of goodness.
They're how to implement the goodness.
There's one standard of goodness.
You have to pray five times a day.
There's one standard of goodness.
You have to fast.
You can't do Zina.
You have to get married, right?
The standard of goodness is one and the
same.
They differed upon how to implement it.
So what are the pillars of marriage?
What are the pillars of Salah, Zakah, How
do I give my Zakah?
Can I give my Zakah to filter out
as money?
Or do I give it out as food?
Those are the questions that madhhabs differ on.
And when you have a tree, the trunk
is one, but the branches must be flexible.
By the way, Omar, can you look up
the news on our friends in Tampa, how
they're doing?
Yeah, let's see how our friends, did it
hit or not?
I want to do a long Sujood and
talk to Allah.
If I don't keep my hands on rest,
then it becomes difficult to stay longer in
Sujood.
What is the ruling on this?
The ruling is, In Nawafil, you are allowed
to lean on things.
You know that?
When you're praying a Nafilah, you may lean
on something.
And that's even the Mas'ala of Qabd
and Sadr in the Maliki school.
It has to do with that.
That we accept Qabd in this madhhab.
Clasping your hands, we accept it in the
madhhab.
Not we as if I have some say
in it, but the Maliki school accepts this.
Imam Malik accepted it.
But where did he accept it is the
question.
Is it possible that we know the Hadith
the Prophet ﷺ commanded us to know?
To clasp one hand over the other?
Yes, but in what circumstance according to Malik?
In the Nawafil.
In the long Nawafil where people's hands would
get numb.
And they were doing this because their hands
got numb.
So that's where he commanded them to clasp
their hands.
So it is a permissibility in Nawafil in
the Maliki school.
So it's not that we don't have Qabd.
Secondly, Maliki do not have to prove Sadr.
Sadr is the origin.
That proof, the Hadith proves it.
Where the Prophet ﷺ told us to put
one hand over the other.
Therefore what were they doing before that?
They weren't doing that.
So that is the established default.
The legal argument now is establishing where does
Qabd fall in the legislation obligation.
Nobody says that.
Sunnah Mu'akkadah, I don't think anyone says
that.
Mandub, which is less than Sunnah Mu'akkadah.
That's where, like it's a Mandub.
It's a lightly recommended way to pray.
In all the prayers, obligatory and recommended.
That's what the other three Madhabs say.
And Malik says no, it's in Nawafil.
And it's not Mandub, it's permitted.
That's it.
That's the whole Masalah.
Not a single Madhab will deem your Salah
invalid.
Nor are you blameworthy for leaving a confirmed
Sunnah if you were to pray with your
arms down.
No one would object to that.
And if you're with a group of people,
then they don't know what you're doing, praying
with your arms down, then clasp your hands.
We're not going to be so rigid to
say, nope, do it this Maliki way.
Wage war on the whole family.
Wasting time.
That's not what Islam is about.
No.
Mekaslam says in this day and age, do
we get Shaitan coming in human form?
Of course.
And doesn't have to be in human form
only.
Could actually be a human who is Wiswas
and has done so many evil deeds that
Shaitan has direct access to him just like
he has direct access to the jinn.
That's the meaning of Shaitan of
Ins.
That means he is so far from Divine
Mercy that Shaitan has direct access to whisper
into his heart.
He whispers.
He gives direct messages without sound.
Al-Wahi in this meaning, direct message without
sound or effect.
He accesses these people.
That's why when they go and they do
these horrific satanic rituals, killing a baby, desecrate
the Bible, all these other things, it's to
darken their hearts.
Just like we do the opposite to brighten
our hearts.
We make Hajj.
We fast.
We give Sadaqah.
We make Tawbah.
We recite Quran.
We pray in the Masjid to brighten up
our hearts, to put light in our hearts.
Once we put light in our hearts, the
angels have easy access to our hearts.
We have now the Wi-Fi capabilities.
Strong.
Bandwidth is strong.
If we do less good deeds, our bandwidth
shrinks and our download is very slow until
we can't download anything at all.
No good inspirations coming to us.
The dark side is the exact same thing.
You keep doing evil deeds after evil deed
after evil deed after evil deed until your
heart becomes so dark that Shaytan now has
an access to direct communication with your heart.
Whisperings.
It's like a gradation.
You have to have some level of self
-examination.
And I can self-assess myself that I'm
having envy right now.
And I gotta fix that.
I gotta catch yourself.
That's the value of reading books of Tasawwuf.
Because it tells you, Oh, there is something
called envy.
There is something called lust.
There is something called greed.
And you have to try to detect it
in your heart.
And you have to do a lot of
good deeds, ibadah, dhikr, sadaqah, so that Allah
can put light in your heart.
It's like a flashlight.
That flashlight...
Oh, we got spider cobweb over there.
So you have light and a cobweb in
the same room.
Same thing in the heart of a Muslim.
He's got good and he's got bad.
With the good, he sees the bad.
And with the good, he removes the bad.
And that's why we have to be people
of non...
I teach Tasawwuf two classes.
One Tuesday and one Thursday on Arkview Essentials.
Sign up for that.
And I teach Tasawwuf Sunday.
Hikm Ibn Ata'illah Al-Iskandari.
The millennium mother of five.
Whoa, we live in clear water.
Masha'Allah.
One of the prettiest cities you'll ever go
to.
Clear water, which is next to Tampa or
it's the greater Tampa area.
And we evacuated to Jacksonville, which is basically
Alabama.
Jacksonville, Florida is on the panhandle.
It's almost like being in the deep south.
We evacuated.
How are people doing this?
Are they...
Is FEMA paying them to stay in hotels?
People can't afford to stay...
I mean, I'm sure some people cannot afford
to stay five days in a hotel.
And then when they get back to their
homes, it's going to be like insane.
You know, like, is the home even still
there?
This is the biggest hurricane that Tampa's had
in over like 75 years or something.
Hmm?
Is it Adhab?
Oh, that's a good question.
Is this hurricane type of hurricane Adhab?
Nothing is directly one thing.
It's all based on how you react to
it.
If it increases you in Iman, and obedience
and good deeds, then it's an elevation of
your rank.
So for one person, the same thing.
For one person, it's an elevation for his
rank.
Another person who just doesn't get better or
worse, he just has patience, it's a purification.
He's miserable and it's tough, but he's neither
getting worse nor better.
Purification.
And another person who gets worse by it,
that's punishment.
That's when we say it's Adhab.
If his deeds get worse.
You know, these people, the thing happens, why
did God do this?
You haven't mentioned God your whole life.
Why are you bringing up God now?
They get worse because of the thing.
All right, good idea by Omar.
Rapid fire, 10 seconds and answer.
How's that?
Okay, Omar, can you read me the questions?
All right, so first of all, there's a
question that was on topic actually.
So I'm going to go for the on
topic ones.
Someone was asking what is the most, I'm
trying to read exactly, but he was basically
asking what is the most shocking prophecy of
the Prophet ﷺ?
The most shocking prophecy of the Prophet ﷺ,
which I believe will happen this generation.
Public * will become lawful.
Not everywhere, but some places.
It's already happening.
In Spain, I think.
It's already happening.
The Prophet ﷺ said, people will cohabit like
donkeys in the streets.
Amsterdam has already happened.
And the best of the people will say,
can you just do that behind a wall?
That's going to be the best.
That's going to be the conservative.
Okay, keep going.
We got a super chat.
Someone said, I took your advice of increasing
salawat, but I frequently miss Fajr.
My family says I'm focused on the wrong
thing.
What should I do?
Salat and Fajr is the most important thing
for you to make.
And there are techniques.
Do istighfar in the daytime, but also sleep
early and set multiple alarms and maybe ask
your friend to help you.
Sometimes it's as simple as sleeping early.
Sleep after.
Pray isha, not go.
Someone's asking, Shaykh, how do we consolidate our
humanity and human fallacy within the parameters of
the sharia?
He's saying, how do we protect ourselves from
judging others?
We judge, we are allowed to judge things
people do.
We are not allowed to judge why they're
doing them.
Basically the unseen, right?
Yeah, exactly.
We don't know what moved him to do
that.
I can't judge how bad he is.
Maybe he grew up being encouraged to do
that, right?
Maybe he is completely jammed and there's only
way for him is to do that, that
he sees at least.
So I don't judge why he did it.
But I can judge the action itself, whether
it's lawful or permitted or obligatory.
Next.
Someone's asking, do we need to memorize about
each prophet of Islam and how can we
determine that the figure was a prophet, that
a figure was a prophet?
We are only allowed to attribute prophethood to
somebody whom the Quran or Hadith told us
is a prophet.
Hence we're not allowed to say how many
prophets there were except the number the prophet
gave which is an estimation.
Because we may be including someone in prophethood
or excluding someone from prophethood.
So we can only establish prophethood for someone
whom Allah and His Messenger have stated are
prophets.
Someone's saying, Allah changes all our evil deeds
into good, right?
Does this include those committed when one committed
acts of kuffar and then returned?
Or when someone was in kuffar, I guess
he means.
Yes.
Next, when does Allah transform your bad deeds
into good deeds?
When you're repentant so much, you repent so
much, then Allah Ta'ala eventually, the greatest
form of purification is to transform your bad
deeds into good deeds.
And in the world, how do you know
when that's happening?
When you use those experiences to help others.
You used to be a drinker, now you
help people stop drinking.
That is the transformation of your bad deeds
into good deeds.
The Hadith on reading 1000 ayat during tahajjud,
is it necessary to read during the salah
or can one just recite the Qur'an?
If it's only during the salah, then can
we see the Qur'an and recite it?
I don't know that Hadith, so I can't
tell you.
Your mic is on right arm.
The last part though, I think he asked,
if it's only during the salah, can we
see the Qur'an and recite basically during
prayer?
You're allowed to hold the Mus'haf and
recite from it.
And you can even hold the phone and
recite from it in the extra prayers in
the Maliki Madhab.
Not in the Fard.
Question, Surah An-Nisa, repentance is not accepted
from those who knowingly persist in sin.
Does it refer to shirk or all sins?
I sin a lot but repent a lot
too.
Is that counted as mocking Allah's mercy?
Persistence is negated by tawbah.
If you fall into sins and you make
tawbah, you're not persistent.
Persistence is someone who does the sin.
The thought to make tawbah comes to him,
he says, nah, I'll just sin again.
Once you make tawbah, you are not persistent.
You are now categorized as penitent.
And Allah loves you.
Allah loves the penitent.
Next.
Someone's asking about the live stream schedule.
So it's from 1.30 to around 3
.30, I'd say, Tuesday to Thursday.
If you wanna catch.
And EST, so Eastern Standard Time.
Next, someone's saying, how to reach the level
when we're doing ibadah for the sake of
Allah's love?
You do ibadah for multiple reasons.
To avoid His punishment, to seek the reward
that He has in this life and the
next, and solely for the love of Allah.
All of us will be a mix of
all of these things.
When Allah ta'ala talks about hellfire, you
worship Him out of fear of the punishments.
There are punishments in this life too.
When you think of reward and things you
want, you worship Him so you can get
those things.
And when you think of what He's already
given you, which we should always do, then
you worship Him out of love and gratitude.
Someone's asking, my spouse uses religion to try
to get me to do or not do
what he wants.
I felt frozen, like I don't know what
actually pleases Allah anymore.
When is it time to leave?
I guess the relationship.
Too big of a question for me to
answer here.
And too personal.
And too much liability to say leave or
stay and get abused.
What are your thoughts on the Euphrates River
drying up?
Scientists say it's going to dry up by
2040.
Should we be concerned?
What are your thoughts?
Well, it's one of the prophecies of the
end of time and we're seeing it happen
in front of us.
We should follow it and see what happens.
But there's no action for us to do
except from now, tawbah, ibadah, dhikr, what we're
trying to do now.
Aziz, just keep doing it.
My friend had a dream about Sultan Salahuddin
and Sultan Abdul Hamid in a dark jungle.
They told him to look down and when
he did, he saw the Middle East map
on fire.
Salahuddin told him to act.
So I guess he's asking for the meaning
of this.
It's what it is.
Exactly what you saw, that's what it is.
You have to take good actions.
You have to do good deeds.
You can't be passive.
Are carnivores makruh in the Maliki method for
consumption?
I've heard that in Al-Muwatta, Imam Malik
said it's haram.
No, it's makruh.
As-salamu alaykum.
Where or who can I learn more about
the Baalawi?
Or where can I learn more about the
Baalawi Tariqah?
From the Baalawi Tariqah?
Shaykh Yahya wrote us.
Shaykh Abdul Karim Yahya.
Shaykh Ibrahim Osiyafa.
Mawasala.org M-U-W-A-S-A
-L-A That's their website of the English
speaking.
Listen to as much.
Watch as much.
Do the adhkar that they say there.
Take the lessons.
Read the books.
Recite the awrad.
Our path is ilm and it's a dhikr.
Next.
Someone is falsely accusing me of major sin
and praying against me.
How do I protect myself?
You protect yourself with the awrad.
That's number one.
From those hasad.
And you protect yourself by reciting Hasb-i
-Allah wa-na'm-al-wakeel at least a
hundred times a day.
And la hawla wa la quwwata illa billah
at least a hundred times a day.
And make istighfar because Allah Ta'ala doesn't
punish someone who makes istighfar.
Shaykh, is it true that no one should
advise another if he does it himself?
I guess the bad thing.
No.
If somebody is struggling with a sin himself
and he's trying to overcome it, he may
give advice to other people.
But he should obviously be merciful because he
himself is falling into it.
Shaykh, can we do dhikr on Allah's names?
People say it causes psychosis.
No.
When you recite the divine names of Allah
you should not just recite one name hundreds
of thousands of times.
And that's what could lead to an imbalance.
You recite all of them.
And you could...
And if it's Yaani Yasir, you're reciting Ya
Latif, Ya Rahman, Ya Rahim, Ya Kareem.
Those beautiful names.
Ya Ghani, Ya Mughni.
You can recite some of those a couple
of times but not in the great numbers
like 10,000, 12,000.
That's where some people have said that it
could harm a person.
Would you also say, Shaykh, that the person
should educate themselves on the names?
So like reading maybe books on the Asma'
al-Husna.
So there's not like 100% 100%
You should read and study as well the
divine names.
Someone's asking Maliki Fiqh Amal Madina Hadith Ijma'
Qiyas Culture Correct order?
Yes or no?
Maliki Fiqh Quran Mutawatir Hadith Amal Ahlul Madina
Is part of Mutawatir Hadith Sahih Hadith Ijma'
Qiyas Urf Sadd al-Dhari'ah Blocking the
means of harm.
Okay.
Someone is asking the This is good.
We're getting a lot.
I think most of the streams that we
get.
Yeah, we need to do this more often.
Let's see.
How do I keep believing in my du
'as for my husband whom I love deeply
even though he doesn't want to continue our
marriage?
My heart gets tired when I see no
signs but I don't want to give up
on my du'as.
Your husband doesn't want to commit to continue
the marriage but you do?
You have nothing other than to make du
'a and recite and this is an advice
Mufti Azimuddin gave when you're trying to move
the heart of another person and you can't
get to them do isaal and thawab for
them and in the Hanafi school you can
do it for the living.
Recite Surah Yasin and intend the reward to
them.
Recite Surah Ar-Rahman and intend the reward
to them.
And that's mujarrab.
It's something people tried and they did and
it did soften the heart of the people
that they were trying to get to.
Alright.
Someone is asking My job is doing something
for Halloween soon and I was wondering if
it would be permissible for me to go
for the sole purpose of earning money since
they pay us for coming to bonding events.
Makruh.
I would say just discourage it and we
shouldn't go to those things.
Another dream so someone was building a large
structure he was on a ladder walls were
oddly sloped helper comes up additional weight causes
structure to begin falling over it stops falling
due to an anchor installed by another helper
on the ground looks like a normal building
skeleton afterward.
I don't know.
I don't know.
It's a lot.
Is it haram to celebrate Halloween?
We should avoid it.
Halloween is something that many ulama talked about
it that we should avoid it.
I heard that Imam Malik was Athari but
I thought he was Ashari.
There was none of that in the time
of those Salaf.
Those debates and those discussions had not really
initiated but Malik's disciples are the best to
answer that right or wrong.
Malik's students are the best to decide what
he would have believed and when the Kalam
of the Mu'tazila came that's what he rejected.
Malik rejected it.
The Sunnis had not developed Kalam yet.
Kalam being a response to these questions these
attacks or perceived contradictions of things.
But his students within a generation adopted the
Madhab of Abul Hasan Al Ashari within a
generation or two.
So who would know best?
Us or them.
So that's why Maliki ended up as majority
Ashari.
And would you apply that to the other
Imams as well?
So like for example someone like Imam Al
Maturidi for example.
Imam Al Maturidi the Ahnaf deemed this to
be what Abu Hanifa would have said regarding
these issues.
That Masail had not come up yet so
therefore how could Malik be or not be?
Right?
And he's only a few like students right?
Yeah.
So that's how we look at it.
That's how I look at it.
I mean the whole the majority of the
Madhab went that route.
Why?
Because the early ones went that route.
Why did the early ones went that route?
Because based on their knowledge of their Imam
they their judgment was this is what he
would have this is how he would have
answered these questions.
And Allah knows best at the end of
the day.
Sheikh, the hadith of excellence in religion is
in leaving that which does not concern us.
How do we determine what does concern us
especially in this globalized time?
It's very important to learn the Shariah because
Allah Ta'ala obligates and He forbids.
So where we're obligated and we're forbidden that's
what concerns us.
So study Fiqh essentially right?
Study Fiqh so we can know what's my
business and what's not my business.
Question I want to ask about super chat
we answered the super chat on the Ba
'ada'i right?
Yes we did.
Next question.
Three more minutes.
Why is seeing and hearing included in your
Shariah as a rationally established attribute?
It is not necessary it shouldn't be classed
as a scriptural attribute?
No.
Seeing, hearing and speaking are necessary implications of
a complete life.
Life is presupposed in will, knowledge and power.
Something cannot have will, knowledge and power without
life.
Something's life is incomplete without hearing, seeing and
speech.
Plants, animals rocks even rocks according to the
Prophet ﷺ they have a consciousness according to
the Quran they have a consciousness but their
life is incomplete.
They don't hear, speak or move or hear,
speak or see.
Animals hear and see but they don't speak.
They don't speak the type of speech.
They're incomplete.
Plants who knows what they do move and
they grow.
Humans hear, speak and see.
So that tells us what is the completeness
of life.
So if you're gonna attribute life to the
perfect being naturally he would have the perfect
life and all the what necessitates a perfect
life hearing, seeing and speech.
So those three are presupposed in the completeness
of life.
So yeah, we got your super chat.
But yeah, so for the future inshallah like
super chats will be prioritized in a sense
compared to others and stuff because it's easier
to tell like the person is actually asking
a serious question.
Also if you're asking like some nonsense I'm
not gonna read your question.
I'll let you know right now.
I might not ban you but that doesn't
mean I'm gonna read your question.
I'm lenient like I said with banning people.
You gotta do something bad for me to
ban you.
Someone's saying can you give a very logical
answer why we should wear niqab because I
need to convince my sisters to wear it
too.
Niqab is differed upon in the different methods
in the Shafi'i and Hanbali school if
I'm not mistaken it's an obligation.
In the Maliki school it's an obligation in
front of when someone is you have a
suspicion or you know that someone is looking
at you with lust or in front of
a kafir if the niqab will not be
a greater hardship otherwise you have a choice
to choose which one.
The wearing niqab or not wearing niqab if
there's a hardship.
But in the Shafi'i and Hanbali school
it's an obligation.
In the Hanafi school I don't know what
did the Ahnaf say.
I thought that they didn't have it but
I see that many yeah like some will
say wajib I think.
So someone is saying what is an authentic
tariqa as opposed to inauthentic and what is
its place in Ahl as-Sunnah?
Are you deficient in following one?
No.
A person is not obligated at all to
follow a tariqa a specific tariqa but we
are all following the path to Allah which
is fulfilling our obligations avoiding our prohibitions learning
what is extra good deeds nawafil dhikr Allah
tahajjud reciting Quran giving sadaqah helping people giving
dawah and going above and beyond in those
good deeds.
We're all called asked to do that.
And a path if someone is advertising or
saying that they have a spiritual path you
judge it by number one are they following
the sharia and aqidah properly?
Number two do the disciples are they exemplary?
Are the disciples exemplary?
Are they showing that they're actually advancing?
Last question.
G.H. Moni I don't see your question
so I don't know what you're asking.
Like I scrolled all the way up I
don't see anything.
Yeah just for the future if you want
like if you want to repeat a question
like don't say read my question like send
the question again because it gets buried under
all these different comments.
What else do we have?
Otherwise yeah I go in order.
Really good idea.
Omar here with the rapid fire.
One final question.
Trying to sift through what is the question
what is it?
So someone says if a person who has
wronged me severely can I hold a grudge
against him or make dawah against him?
Like may Allah guide him and if not
to punish him?
No you should not make dawah for another
person to be punished.
You can make dawah for their oppression to
stop.
Oh Allah stop their oppression.
That's what you may make dawah for or
Allah guide them.
And can you hold a grudge?
Yes you may be upset about an injustice
but it's not necessarily good for your heart
so you can just forget about it.
On Yawm al Qiyamah you can get your
justice.
But it's to hold a grudge you're hurting
yourself.
You're not hurting the other person.
You're not making justice come any faster.
Allah knows how much pain people are in.
But remove it from your heart for your
own sake.
Not that I'm forgiving him and let's leave
justice and let's have no sense of justice.
No.
For your own heart get it out of
your system.
And on the day of judgment or later
in this life if there's an opportunity to
get judgment justice then you can get justice.
Online sessions many people asking I don't have
anything like that right now.
I don't have anything like that right now.
We do have Marriage Mentorship with very good
mentors at starboardmarriage.com Ladies and gentlemen thank
you all very much.
Oh.
Can you do it Omar?
Because I have to run.
Are you able to do it?
Okay.
Omar will do it while I hit the
road.
Just a second.
Go ahead.
So for those who are new here or
haven't seen this before this is the time
you know we have narrations where the Prophet's
Dua was accepted during a time on Wednesday
between Dhuhr and Asr.
And so we recite this Hizb known as
Hizb-Nasr and then after that we stop
for some Dua.
So this is the time we should make
abundant Dua in hopes that it gets accepted
because it's a blessed time.
Okay.
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Okay.
Okay.
Inshallah two or three minutes for Dua.
Whatever you're in need of any Dua's you'd
like to make this is a time for
Ijaabah.
Inshallah.
And peace be upon the messengers, and praise
be to Allah, the Lord of the worlds.