Suhaib Webb – AlMuhasibi’s The Rights of Allah (Part One)
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AI: Transcript ©
Hope everybody's doing well. I think that lens,
yeah, may be causing some problems for
the Instagram folks. So let me see if
I can fix it. Hopefully I can. Alhamdulillah.
But
as always, it's a blessing to be with
each and every one of you. Alhamdulillah.
Ask Allah Subhanu wa Ta'ala to accept our
efforts and welcome to our nightly session over
the next few weeks. Alhamdulillah through our school
Swiss,
the Swiss summer night session, Alhamdulillah.
My apologies for being a little bit late,
there were some technical issues but Alhamdulillah,
Allah Subhanahu Wa Ta'ala is so merciful and
kind, we're able
to to get it handled
alhamdulillah.
So tonight we're going to start a text
which is from the science of tasawaf, and
we know sometimes we hear from people,
online and other places that tasawaf is something
people should avoid, tosolef is something that people
should stay away from, that tosolef is a
bidda,
and so on and so forth. So number
1, the word Bida, from Bada' means something
that has no precedent.
That's why it says,
like I'm not the process of insult to
akhaf. I am not the first
messenger, meaning there have been messengers before him.
Salallahu alayhi. So the idea of bada
bada
is something which is.
Which does not have a precedent.
And that's why one of the names of
Allah who
is Al Badia
Badia was Samahu Wa
Ta'ala says the originator,
Al Badia,
is the originator,
The one who brought something from nothing.
The one who brought something from nothing, it
had no precedent.
Like, for example, say to Adam, say to
Isa,
everything in creation,
Allah Subhanahu Wa Ta'ala is the only one
who can bring it into creation.
So he's Al Badia,
subhanahu wa ta'ala, the originator of the heavens
and the earth.
So the word
is from this word,
which means something which has no precedent. And
that's very important,
because
amongst Ahlus Sunnah, there are 2 opinions
as to different types of bidah that we'll
talk about in the future.
But in order to say that something is
that implies that it has no precedent.
Someone's asking, are these recorded? Yes. They're recorded,
and then they're, posted Hamda on my YouTube
page. Thank you. Hila. May Allah bless you.
Thank you for asking.
So
the word I'll be there linguistically
means something that has no precedent.
Sharai,
the
majority of Sunni say that Bida
is something which has no precedent
in the text,
in the practice, or the foundations of Islam.
The practice of the prophet salallahu alaihi was
salama
or his companions.
However, we have to be very careful because
lays a be hood. Yeah. We can maybe
talk about this in the future. Just because
the prophet did not do something doesn't make
it better immediately.
But that's a broader discussion.
So if we look at something like Tasawwuf,
we have to ask ourselves within
the Koran and within
Hadith,
within the practices of the prophet sallallahu alaihi
wasallam,
is there a precedent
for the science of the soul of
just like is there a precedent
for the science of tawhid?
Just like there is a precedent
for the sira?
Just like there is
a precedent
for
rhetoric,
and language,
and Tajweed,
and and Hadith,
all of those sciences, if you went
to the prophet sallallahu alaihi wasallam or you
went to the Sahaba
and you asked him about tawhid rubobia, tawhid
uluhiya, tawhid Asma'i was sifat. If you ask
them about Sifat Eshrine,
if you were Ashari,
they would have no idea what you're talking
about. If you went to the Sahaba and
you said,
they
would have no idea what you're talking about.
Those sciences
evolved
out of the foundations.
As the world became more complicated, as the
particulars
of the world increased,
the the need for pedagogy
and the need
to bring into a a form of a
science to preserve orthodoxy
became urgent. And that's why we divide historically
the generations of early Muslims into the following
categories.
Number 1 is jiru a semi.
Jill semi,
the generation
that heard
Khalas that's the Sahaba
they heard
from the prophet sallallahu alaihi wa sallam.
The 2nd generation is called Jiru Al Jammai.
The generations that brought everything together, that begin
to collect the opinions
of Sayna Muhammad salallahu alaihi wa sallam, that
begin to collect the qira'at,
that begin to collect,
the authentic hadith, and and the language, and
so many other sciences,
right? They're called Jilu al Jam'i from like
Jumwa to come together, so Jilu Jam'i the
generation that collected.
The 3rd generation that comes after them is
called
And that 3rd generation is the generation of
teachers
who begin to teach these sciences
and create, you know, very strong systems of
education.
If we look at all of the different
Islamic 33 Islamic Sciences or so,
we see that one of them,
definitely, a
existed in the earliest times under different names,
as we'll talk about in a second. And
number 2, it has an also. It's not
a bidah.
The Quran encourages us to purify our hearts,
successful is the one who purifies his rehearsal.
Allah Subhanahu Wa Ta'ala in the dua of
Sayyidina Ibrahim and
his son Sayyidina Ismail,
They made the dua
Our Lord dispatched to them a messenger
who will recite your verses to them,
teach them knowledge and wisdom, and purify them.
The answer comes back though, a few pages
later.
Allah Subhanu wa Ta'ala says,
Allah Subhanahu Wa Ta'ala says,
that Indeed,
We have sent to you a Messenger
from amongst yourselves,
reciting our our book
and purifying you. So pay attention.
The answer
of Ibrahim's Dua, the order changes.
Ibrahim said, recite, and Ishmael, recite,
teach, purify.
The Dua is answered that Sayna Muhammad sallallahu
alaihi wasallam
will be dispatched.
He will recite, and the first thing he
will work on is the purification.
The purification.
So we see that SubhanAllah.
That the way Allah answers Ibrahim by changing
the order
shows us that the importance
that the prophet is sent with after till
he'd
and after faith
is purification of the soul.
And that's why Allah
says,
everyone will
fail
except those who come to Allah with a
heart which is
full of tranquility and peace. And Allah subhanahu
wa ta'ala mentions the outcome of dhikr
should be a heart that's with Allah
And Allah
mentions that prayer without the heart is not
complete
Indeed,
the believers were successful those who have hushur
in their salah,
those who have reverence in their heart for
Allah.
Allah Subhanahu Wa Ta'ala says about the Sahaba,
when the verses of the Quran
were recited to them
that their hearts were moved.
And Allah
when he prayed said in Ibrahim
in the Quran he says
he came to Allah with a sound heart.
So do we have
an from the text?
I talked about asul last night. It's just
have al hal and the asul
of Hurma.
Do we have a foundational text here that
shows that purification of the
heart is one of the crucial components of
Islam?
Absolutely.
Allah says the eyes are not blind, what's
blind is the heart.
Also Sayyidina Muhammad
he said in the sound hadith, which is
actually a very beautiful hadith, you know.
He said,
That in the body there's a piece of
flesh, if it's sound the whole body sound.
If it's corrupted the whole body's corrupted, it's
the heart.
And there are numerous authentic narrations
of the Prophet Sallallahu Alaihi Wasallamah that teach
us about sincerity,
hoping in Allah,
fearing Allah, reliance on Allah,
turning to Allah.
What do we define tasawwuf as?
Sheikh Islam, Sheikh Ahmed Zarook,
Rahim Muhallahu Ta'ala,
in his book, Allah,
he said
is
Allah.
To turn to Allah in the best way.
To turn to Allah in the best way,
meaning on the way of Muhammad sallallahu alaihi
wa sallam.
So that takes us to a quick question
then why is there so much controversy
around
tasawaf?
Why do you find sometimes especially our salafi
leaning brothers and sisters, I would say being
very irresponsible,
just as Sufis are irresponsible categorizing
salafis
with this broad brunt, you know broad brush.
This broad brush. All Sufis are wrong, all
Sufis are deviant, all Sufis mizbidah.
The best answer
for our our Salafi,
leaning
Muslims,
and brothers and sisters,
is what
Sheikh Islam Ibn Taymiyyah he said.
Sheikh
Ibn Taymiyyah
in his in his small essay called resettle
to fakkara
resettle to fakkara,
he
describes
this controversy
and he says,
He says in Majmu'afa
Tawe,
which is a book that has a lot
of problems because the one who rendered it
from the Mahtutat made grievous
mistakes, but in Majma'afa Tawah,
Shaykh Imeer says,
and if I remember correctly.
So he said the people of Tasso of
are divided into 3 groups. Number 1, those
people that were caught up in,
you know, untethering themselves from the Sharia. They
were just about feeling
hal,
you know kind of like western spirituality it's
a high, it's all this kind of stuff
and they do things which go against the
Sharia,
Of course, these are people that no one
agrees with. No one will say these are,
orthodox Sufis.
He says number 2 are the intellectual type
Sufis who were overcome by Greek logic, and
Greek philosophy, and really enamored by Persian philosophy,
and Indian philosophy,
and then they tried to insert this into
the science of Ihsan,
Tasawwuf,
and he said also these people are wrong.
But then listen to what he says. He
says
he says as for those people
who mastered
Alhamdulillah the Sharia
and mastered fiqh
and mastered aqidah from the salaf
and or sufis.
He says
What does he say? I'm quoting him.
He said they are the best
Muslims.
They are the best Muslims.
So this argument that you find is because
there are certainly bad examples of people who
align with the soul of We find sometimes
spiritual abuse happening in these groups. We find
people harming themselves and cutting themselves and doing
things, and so on and so forth.
Of course, those are bad examples.
But one of the people that Imam, if
not, tell me, mentions
as being a good example to take
to Surwa from
is Abu Abdulahi
Al Harith ibn Asad
Al Muhasibi
Rahim O'Hazibi.
And the Imam Al Muhasibi,
he died around 243
after Hijri.
And the Imam al Muhasabi hamda I have
Ijazah in this text if anyone's interested they
can contact me. I can give them the
Ijazah inshallah when we finish,
But he wrote a large number of books
about the science of Ihsaan. So just as
Tajweed is the science of the Quran,
Ihsaan.
When Allah Subhanahu Wa Ta'ala said,
to worship Allah, do you see him even
though don't you you you don't see him,
you know he sees you.
This is the science of Ihsan.
Someone's asking me what do you think about
tariqa?
Me, I would be very careful about joining
a tariqa,
especially if the tariqa
puts the Shaykh
in a pedestal
which is unhealthy.
But the best way as I was taught
to achieve purification of the heart is to
learn the deen,
to learn the Quran,
and to learn,
you know, just the basics,
and to learn worship.
That's why SubhanAllah
someone came to Uthman ibn Affair radiAllahu anhu
and they asked him what is the best
way to draw near to Allah?
And he said the best way to draw
nearer to Allah
is with his words.
So sometimes we need to be careful to
those those different tariqa have,
like, you know, systems of protection for the
Mureeds,
is is the leader of the tariqa someone
who's above Nasihah,
is the leader of
the somebody who's beyond any type of compliance
he checks.
Those
are
that you should be careful of. Does that
have a history of abuse,
spiritual, financial,
any any of those kind because it's a
lot of power to give a person.
So I would say,
investigate
and proceed you know wisely, but then make
learning
the most important
process because the Aqidah and the Sharia come
before Tasawwuf.
So Imam Abu
Abdullahi al Harith al Muhasibi, he dies around
243 after hijri. So he's from the Salaf
and he wrote a really beautiful book that
we're going to start tonight and we'll read
from a little bit every Thursday inshallahuta'ala.
And in this text, he
helps us really support what we're doing on
Tuesday nights,
is to thinking about the rights of Allah.
What are the rights that God has upon
us?
You know, one of the challenges of the
modern state
is that the modern state system has made
the state.
What you think about in terms of rights
that you give and get
and sort of taken us away from thinking
about the rights of Allah, especially under a
secular system.
So he begins, Rahim O Allahu Ta'ala, he
says, Alhamdulillahi
All praise is due to Allah before every
speech
SubhanAllah.
You know sometimes if you feel like you're
not able to keep up your worship
or you're struggling
in your iman and your Islam, or you
feel guilty like you're not doing enough,
just say Alhamdulillah.
Wallahi, you know you you don't understand
that the prophet sallallahu alaihi wa sallam has
said the most beloved
people to Allah are the people of Alhamd.
You know they just say Alhamdulillah.
And the Prophet Sallallahu Alaihi Wasallam he said
that saying Alhamdulillah
will fill your scales for you.
And you know, SubhanAllah, we had a Sheikh
in Morocco in Fess
who was quadriplegic.
He suffered
a serious,
challenge to his health and he became quadriplegic,
and he had to sit flat,
you know,
and he would just say Alhamdulillah,
Alhamdulillah,
Alhamdulillah,
Alhamdulillah,
and he said Alhamdulillah,
all praise be to God,
all praise be
to God.
So much
that somebody said man, why are you always
saying Alhamdulillah?
And he said I say Alhamdulillah,
all praise be to God because God guided
me to say it all praise be to
God.
Like Alqool Alhamdulillah Alhamdulillah.
Like I say Alhamdulillah because Allah guided me
to say Alhamdulillah. And Imam Shafi'i
radiAllahu anhu used to say Alhamdulillah
praise be to Allah, who guided me to
say praise be to Allah and because he
guided me to say praise be to Allah,
I have to say praise be to Allah
SubhanAllah.
So Imam al Muhasibi he begins, Alhamdulillahi
qabaalqulli
Maqal
before anything can be said Alhamdulillah.
And in front of every hope and every
request
is Alhamdulillah.
Everyone should be typing and saying Alhamdulillah.
Alhamdulillah.
How many chats you join
attacking people, talking bad about people, slandering people.
This chat is the chat of Alhamd
or Salawat.
This is
the gathering of Alhamdulillah,
remembering Allah,
remembering Saydna Muhammad Sallallahu Alaihi wa Salamat remembering
our brothers and sisters.
In Gaza who even though they're being bombed
and they're under rubble,
they say Alhamdulillah,
Alhamdulillah, Allahu Akbar, Allahu Akbar, Allahu wa Rakwad
Rabil Abillah.
Then he says,
all praise is due to Allah before every
speech and in front of every desire and
question,
in front of every hope, young.
And I'm asking brothers in the in the
comments, this is the same thing every time
talking about even out of me, talking about
this. Just listen to the lesson, man.
You're not here to teach. If you're here
to teach, that's a bad intention. You should
be here to study.
It's a very poor quality of a person
that you're in the comments arguing about people
who died 700 years ago that you never
met.
And you need to be careful what you
say about them, whether it's right or wrong.
But the best thing when it comes to
the dead,
we say about the dead
You know Allah will deal with them. Rahim
mumullah
Allah will deal with them.
But focus on
the lesson not on Ibn Taymiyyah, Ibn Arabi,
Ghazari.
This is all a trick
to take you away from what is really
important.
It's like somebody that has a really nice
meal in front of them,
and they're worried about like the glass, what
kind of glass is the water in.
So Alhamdulillah,
I'm gonna ask, and I'm the teacher here,
I don't need you to be arguing with
people in the comments,
nobody's talking to you, do your own life,
discuss these issues, but if you come here,
you come here to learn, you come here
to praise Allah, you come here to send
salawat upon the prophet sallallahu alaihi wasallamah, you
come to help somebody,
and you come to amplify what's going on
in the Muslim world. That's it. And if
I see it I'm just gonna have to
ask people to leave man, Because this is
the same thing. I've been Muslim for 32
years. This even to me, Ghazali, even Arabi,
ain't got nobody nowhere.
It's a waste of time man, and that's
why intelligence agencies use it.
So
focus on the lesson, man. Be a good
student.
And in fact, the sign that someone's off
in the comments arguing it, it's a sign
that they're not really serious about learning. And
maybe it's not the person you wanna take
your knowledge from because they don't have the
adab to conduct themselves
properly in a class.
So he says all praise is due to
Allah for every before every speech
and in front of every desire and question.
For every significant matter
that does not begin with praise be to
Allah
and his remembrance
is severed,
amputated from Barakah.
SubhanAllah.
So now we can think like one thing
we learned today,
tomorrow we're gonna go out somewhere, maybe we
go with our friends, we go to
we go to school, we go to work,
say Alhamdulillah.
Because when you say Alhamdulillah,
Alhamdulillah,
Alhamdulillah, Alhamdulillah,
you're you're putting barakah
in your life.
Remember me? I remember you. Like can you
imagine
Allah subhanahu wa ta'ala is saying your name.
It's like you may be having the worst
day of your life.
You may feel like it's the worst day
of your life.
But somehow you found the strength to say
Alhamdulillah,
and then Allah mentioned you.
How could it be the worst day of
your life?
And the hadith of the Prophet Sallallahu Alaihi
Wasallamah that Allah Subhanahu Wa Ta'ala says that
when my servant remembers me alone, I remember
them alone, When they remember me in a
gathering, I remember them in a gathering better
than theirs.
SubhanAllah.
And the prophet sallallahu alaihi wasalam said,
That every important issue that does not begin
with Alhamdulillah
is devoid
of blessing.
He says so anytime someone begins something well
saying Alhamdulillah,
it is cut off
from blessing,
lacks continuity
as is being narrated by Sayedna Muhammad
sallallahu alaihi wasalam.
SubhanAllah,
he says so all praise is due to
Allah
the first
and the eternal.
The one that has no beginning and no
end. If the dunya breaks your heart,
one person asked me how to overcome heartache.
First of all, it's normal. It's not bad
to feel pain that if you lost out
on something that you loved.
That's normal.
But the person asks, how do you overcome
that?
One of the easiest ways to overcome a
heartache attached to the dunya
is to attach
your heart to Acuna.
Because if the heart is attached to akhirah,
it will make it a little bit easier.
It will make it a little bit easier.
That's why Allah Subhanahu Wa Ta'ala said to
Sayna Muhammad Sallallahu Wa'hi Wa'arihi Wasallam,
what a soul for you Atika Rubuka Fa'at
Arduha.
In the akhira
you will be happy.
In the akhira
you will be content.
So tie yourself to the akhira.
One of the easiest ways to do that
is remember that Allah is Al Awalwal akhir
The first and the last, he has no
beginning no ending. Imam ibn Abhisaid
In his Risada he says
Even Abi Zaid he says in his Risada
which we had to learn.
His firstness has no beginning.
Allah
And his ending has no end.
Why would a Muslim allow anything from the
dunya to occupy their heart?
It is unworthy.
It's unworthy
of the heart that says La ilaha illallah.
The stars and celebrities
that you know
I don't know how to translate
You know these waves of fitin coming to
the hearts of young Muslims, this celebrity,
this purse, these shoes,
this, foundation.
Even we find some people using Islam for
dunya.
SubhanAllah using Islam for dunya, and you see
it in their conduct, how they interact with
women, how they interact with with men, how
they interact with other people,
that's indicative of a heart it's attached to
dunya, but when someone knows
Allah Subhanahu Wa Ta'ala
Whoever whoever
knows that their heart is not going to
be attached to anything but Allah.
And so the the the trip to dunya
is easier.
So he says,
Al Awwal Al Qadeem
Al Adilam Yazal
the first and the last who has always
been.
And
and and nothing has
the right of this description except Allah.
Because
Allah was,
is
and will be
Allah
was
and nothing was with him.
And then he began
the creation of everything
without any cause
and he brought everything into existence
without any causation.
That's why a Sheikh Ahmad ad Dardir he
says
In
the in the Al Khuduri,
Sheikh Ahmad Dardir
He says
whoever says that, you know, the creation
is because of a cause or mother nature
caused itself
evolution, for example,
this is disbelief.
Then we say
He created everything not from something or for
any reason.
And then he says about those things
were with him before there was nothing with
him.
So Allah Subhana Wa Ta'la
originated everything, everything you see around you came
from and
And He brought it into existence
and decreed
how it will function
as he willed.
So there's no partners with him in his
sovereignty.
Allah
and everything
except Allah is his slave and owned by
Allah.
That includes us.
So when you disobey Allah with your eyes,
you don't own your eye.
When I disobey Allah with my heart, I
don't own my heart. In Allah hashtaraamin
al mu'mineen
and fusahum
wa'alahum
bi ana lahumuljannah.
Allah says in the Quran he purchased the
lives
and the wealth of the believers
for Jannah.
So imagine using what someone gave you in
a way they didn't
permit you to use it. Like if you
rent a home from somebody, you don't destroy
their house.
If you rent a property from somebody, you
don't corrupt their property. You're very careful.
Your body
is a rental.
Your eyes are a rental.
Your handsomeness,
your beauty,
whatever you have,
You're renting it.
And what's the price
if you rent it correctly?
A bad.
Is worship and obedience.
Allah Subhanahu Wa Ta'ala
created us
as a generous blessing from himself.
Allah
And and that Allah aided us and helped
us
in ways that we could never calculate.
Just imagine
how long you can hold your breath.
How much would you pay
if, like, you couldn't breathe just for that
one breath?
Imagine if your eyes couldn't blink for like
4 minutes, they would begin to dry out
and eventually they would turn to powder and
fall out of your head.
Do you make the lotion that is, you
know, lubricating your eyes?
The toxins on your tongue
that your body is filtering out for you.
Do you have any control over those things?
So we have to ask people, especially in
today's world, why they're so unhappy,
because they're worshiping the wrong thing, And usually,
what they're worshiping is themselves.
There's no god except me.
But Islam says,
So he says,
and for that reason Allah we say Alhamdulillah.
Allah
has this right because the honor of his
existence and the transcendence
of his being,
he's the only one you say,
and then he says, so therefore we seek
guidance from Allah, and we seek the help
of Allah,
and we trust in Allah wa sallallahu
alaihi
wa sallam and he says, and we send
peace and blessings upon the Prophet Muhammad sallallahu
alaihi wa sallam,
his family
and his blessed companions. Next week we'll talk
about Ashura
and the martyrdom of Sayna Imam Al Hussein.
RadiAllahu Ta'ala Anhu.
The Prophet Sallallahu Alaihi Wasallam has said an
authentic Hadith which Ahlul Sunnah why now we
have a Hadith with Isna al Shaikhi.
The Hadith of the Prophet Sallallahu Alaihi Wasallam
where he says,
Alayd al Sahim, related by Imam Tabrani
that the prophet said whoever loved Hussain
Allah loved them.
Then the begins his text and this is
the last part we'll read and then we'll
stop. He says,
and after I've understood
all that you ask about, he's answering the
questions people ask him about the rights of
God.
In an age where there's an election and
there's so much going on, everybody's thinking about
everybody's rights except the Haqq of Allah upon
us. What is the Haqq of Allah on
me?
That's the first Haqq.
So he says,
he said, you know,
I I I
I,
I have understood what you've asked me.
And he said, therefore, before answering your questions,
I wish to advise you Before I get
into the answer about the rights of God,
there's something very important that I need to
start with first, and this is the way
of the ulema.
That the ulema, if they know that there
are steps needed to get to a hole,
they start with the steps before you get
to the hole.
Because they understand without the steps,
it won't happen. The whole is contingent on
those particulars. So this is what im an
imam al Muhasibi does. He says, before I
start to talk to you about the rights
of God,
let me talk to you about something which
is crucial
in that process,
And that is what
her snow listima.
Being a good
listener.
To listen correctly.
To be a good listener,
so that you may comprehend
Allah's call,
what Allah is calling you to.
Because if I don't listen well,
then how can I respond?
That's why when Allah subhanahu wa ta'ala
described the Sahaba,
he doesn't say
Those who listen to the best of speech,
the Quran
You have nomadic. He's a great writer in
Lamia Tal Afari.
It's a poem we memorized
about conjugations.
He says,
And if you understand
the morphology of words, the doors of the
language will open to you. Why does Allah
describe the Sahaba? He doesn't say,
he says,
to feed why?
I'm Eshari, of course my pronunciation has to
be good, we had to learn the 7
qiraatmen, Masha'Allah, Alhamdulillah,
meant Azharat Afasaha,
Alhamdulillah,
But he says,
That the sahaba don't just listen,
Yasma'oon means haphazardly.
Yastami'oon
means when they heard the Quran
they're like this,
they're like this. That's why Anas ibn Malik
Quran said
the Sahaba they're like,
like the the birds
sitting on the scarecrow.
Like they were so quiet that birds could
sit on them.
So that's why I said earlier arguing in
the comments about this sheikh, that sheikh, this
group,
You're not listening
and the assumption is I don't need to
listen, you know what, I just need to
argue.
That's why Imam Ibn Hazm said, if you
go to a class and you start to
argue and talk while people are teaching, this
is a sign that you're not a good
student because you don't think you need to
learn. You don't need to
listen. So he says,
the first thing
Before before I get into the discussion that
you ask me, there's something that I need
to direct your attention to, and it's more
important
to attain what I'm going to talk about.
It is contingent,
and that is hushlistima,
to be a good listener.
May Allah make your anxiety easy, Omar, and
help you with panic attacks we pray for
you. Anyone who needs dua requests
feel free that's important.
So that you can understand what God is
calling you to
you have to be a good listener.
So he says,
so present
good listening
in front of everything I am about to
tell you.
So that Allah will
benefit you.
And
If you put good listening in front of
everything I'm about to say, perhaps Allah will
benefit you in your attempt
to shepherd and look after the rights of
Allah.
And to establish
those rights in your life.
He said, For Allah the Exalted has informed
us in the Quran that whoever listens as
Allah loves and is pleased with,
there will be a that
will transform
that person.
There will be an experience with what they're
listening because they're listening to light.
And light can only remove darkness.
So now if I'm focused on the light,
which is the Quran,
because the Quran is Nur,
and I'm listening correctly, then this will be
not just Dhikr. And if you speak Arabic,
It's very different.
It says that whoever does that is going
to be a transformative
remembrance of the Qur'an.
It's not just information, it's transformation.
Meaning He will take heed,
and she will take heed,
and they will change their lives, and they
will be transformed
because they listen correctly.
When Allah Subhanahu Wa Ta'ala names something for
one of His creations,
it as is, it as
though he named it
in a way that he when Allah
takes your attention to something like this form
of listening,
it's meant to make you pause and think
and investigate it,
and that's why in the Quran as we
finish,
Allah Subhanahu Wa Ta'ala says in the 50th
chapter, this is the verse you should study
for the week, you should memorize this verse.
Whoever memorizes this verse and contacts me, I
will give you a free scholarship, lifetime scholarship
to my school,
for the rest of your life B'Nila.
That's verse 37 from Shotkaf,
that's the verse, you don't have to memorize
in Arabic, if you don't speak Arabic you
can memorize it in any language it's easy
for you,
don't worry about that.
Allah Subhanahu Wa Ta'ala says about
the adeb of a good listener.
Indeed this is a grand reminder.
And it starts, check it out, for the
one who has a heart, we say like
the one who gives their heart, their heart
is in the listening.
Their heart is present in the dhikr.
That's why Allah says
the Quran has sent for the living. Ibn
Uayim said,
The one whose heart is alive.
So
That indeed this is a grand reminder for
the one that has a heart. We know
the word Khalib heart is Maqlooba, may Allah
Subhanahu Wa Ta'ala
bless the people of Maqlooba,
Palestine.
How ironic the people of Maqlooba
are doing
you know,
they're the ones turning the whole earth upside
down Alhamdulillah.
May Allah Subhana Wa Ta'la give them
freedom and justice,
and protect them and destroy their enemies.
So he says
so the heart is always changing,
that's why it's called Qalb, like Maqloob,
so when someone's listening and focused,
they they kept that heart stable,
it's not going like this. The kalb
became
So the first when I'm listening, my heart
is there.
Al Al Qasamaha
Here's Balaha Balaha Tohuran Istia'arayani
or it's like they threw their hearing
They threw their hearing.
They like boom.
So that not only listening with their heart
but their ears are listening.
So the person,
they,
alhamdulillah,
are listening with their heart,
listening with their ears,
and they're present
completely with their body.
That's why Imam al Muhasbhi says about this
verse,
You need that person, their intellect is present,
their focus, their listening, their ears, their heart,
their body.
They're
witnessing with the heart.
Their hearts not talking about anything else.
And that person's not they're present, but they're
fully present. They're not present and not present.
Years ago in the Azhar as I finish,
it's a funny story,
and Usuda Fakkwe had a great teacher, Sheikh
Salah Zaydan Alaher Hamu,
And in that class is a very hard
class, Usul al Fakk is the hardest class
I ever took in my life.
And there was an Indonesian brother, he always
used to sit in the front, Masha'Allah.
And one day the professor in the Eshar
asked him a question. This is in 2006
and the Indonesian brother, he gave like a
answer,
it was off, right? Masalams to a Masjid
Nur in Wichita, man, much love, much love.
And Sheikh Abdulrahman, right? And
that brother,
when the professor asked him the question,
the brother couldn't answer.
And then doctor Zaidani said to him,
what's your name? He said his name. Where
are you from? I'm from Indonesia. He said,
Which city? Jakarta.
Then Sheikh, Doctor. Zaidani said something beautiful, he
said,
Is your body here in Jakarta?
He said, Wallahi Ustaz, my body is in
Cairo.
And then
Sheikh Zayed then
he said,
Is your mind and heart in Cairo or
in Jakarta? And he said, wallahiustad, I'm sorry.
My mind and heart is in Indonesia.
It was like funny, it was a nice
way to teach him a lesson, but the
point is we could be, we could be
present,
and not hear things.
We could be present, and our mind could
be somewhere else.
So we'll stop here. Next week, insha Allah,
we'll continue, but that's your assignment to try
to learn this verse, chapter 50 verse 37,
achieving remembering through listening is what we'll talk
about next week. How do we, how do
we gain from listening? Like what what is
the steps to being a good listener so
we can gain from the Quran, we can
gain from dhikr, we can gain from listening
to the world around us.
InshaAllah we ask Allah Subhanahu
Wa Ta'ala
how they can support, you can join my
school.
$9.99
a month for all of our classes.
And I think you'll really enjoy it, so
you can visit join.suhibweb.com.
Join.suhibweb.com.
Insha'Allah, we'll see you on Tuesday
around,
this time 11:15 New York City time.