Suhaib Webb – Heavy Rotation- Explanation of the Qurans last Two Chapters- Falaq and Nas
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Praise Allah
We send peace and blessings upon our beloved
messenger, Muhammad
My apologies for being late. We started late.
And then also,
we have I'll I'll try to make it
as as quickly as I can. And then
next week or the week after, we'll start
our series on nikah.
It'll be about 36 classes
on marriage
and divorce. So if it goes well in
marriage, then we'll we'll also talk about divorce
because as I said earlier, I believe these
things should be taught in Muslim high school.
You know. But unfortunately,
you know,
resources are limited.
Also our brothers from Bangladesh wanna congratulate
them on,
removing Sheikh Hasina.
One of my best friend's father grandfather was
the head of Jamaat Islami. He was assassinated
by her. He was in his eighties.
Actually was executed.
So
we hope that Bangladesh, which was the premier
place to build ships
for many years, will and many great great
scholars.
And,
came from Bangladesh. So
we have we hope like all that's going
on, there's been this beautiful
expression,
of
effort in Bangladesh. May it inspire the rest
of the Muslim world, Alhamdulillah,
to do better inshallah. So
if you're talking to, like, coworkers, you're talking
about non Muslims or maybe you have a
non Muslim partner, let's just be honest, man.
It gets thick in these streets
or friend, and they may ask you, like,
what's god in Islam? Like, you really wanna
know
because if you can just play explain a,
like, uniqueness,
that's very important.
I remember growing up in the church. In
every church I would go to, god looked
like the race of the congregants.
So go to white church, freaking,
I don't know, JT.
You go to the my friend's church in
the city. It's Luther Vandross. You know? Go
to Latino church.
And it's always a guy. It's
Ricky Martin. Right? And so I remember as
a young person,
I was very young,
saying that this is idolatry.
Like,
nobody feels weird that they're praying to a
god that's their color. It's very odd. Right?
And so that was one of the things
that really when I went to the mosque
for the first
time, I was looking at the walls.
And doctor Rial saw him, Chacha, uncle.
He said to me, like, yeah, we don't
have paintings.
And I said, why? He said, because god
is not physical.
And I was like, wow. Like, that's that's
makes sense.
Right? And those of us who embraced Islam,
obviously,
in the early nineties were deeply driven by
Al Hajmalaq Shabaab's
story, like Malcolm X's story.
And central to that story
is that like, how did he emancipate himself
from the toxicity of racism in America?
And it was through Tawhid.
So I remember being really blown away by
that. So that's something like it's powerful when
you talk with people.
What does a mean? The one who gives
and needs nothing.
You'll say. So that takes away the idea
of, like, offerings.
God needs my worship.
Sometimes Muslims ask this question. I saw today
a man on TikTok. He said he left
Islam, and then he said, well, he he
has his own Islam.
That's fine. We don't need to make fun
of people. Right? It's easy to hit someone
when they're down. Why not build them back
up?
Like, try to take what's good in that
and amplify that and help him come back.
But as he was talking,
one of the things that he mentioned was
like, you gotta do 5 this, 33 this,
this, this, like like God. It's like
someone hasn't explained to him who Allah is.
Because Allah doesn't need our worship.
Everything that Allah has legislated
is for our benefit.
We are in need of that.
Prayer keeps away from sin and evil and
oppression.
So
my own family, you know, one time they
were asking me, like, what's the offering you
give to God?
Because within Judaism and then Christianity, Jesus is
kinda seen as this
final offering for people's
salvation,
I used a summit.
I said, you know, one of God's
ways God describes himself in the Quran is
with this word that means the one who
needs nothing and gives all.
And my mom's like, that's God. I'm like,
exactly.
That is God. Right? That is that is
God.
And I think when we teach religion, we
do we do you a grave injustice that
we teach you religion that would work 500
years ago.
But we don't get in the trenches with
you. And then
you're held accountable sometimes by, quote, unquote, imams
and shuk and teachers. But if you're not
equipped
and given the vocabulary
to function, then you'd be like Adam if
he didn't have a Asmael.
How would he function without names?
So we need also
to hold educators accountable
in a in a in a way that
doesn't destroy them also,
but recognizes the need for professional training.
So al Samad
is the one who provides, and also that
that means, you know, the hadith of the
prophet the last hadith that even Abu Bari,
he said this the last hadith the prophet
said, alayhis salatu salam is that everybody is
dependent on Allah, and the best of you
are those who looked after those who are
dependent on him. I had to hit social
policy that touches on so many things, man.
Dealing with political poverty, political economics, how we
look after one another, how we should make
sure people are taken care of. I mean,
I remember Imam Waddid Mohammed in Chicago. He
would go in his house, and there were
there were bags of groceries on his wall
that his community had provided. And if you
try to talk with him, every 10 minutes,
someone is knocking on the door, imam, could
I get my bag of groceries?
Like, that's the presence of the imam in
the neighborhood. When imam said, Abideen,
you know, the the the son of Sayna,
Imam Al Hussein, when he died, zakat request
went up in his village by, like, 10%,
because he has a benefit to the people.
He's not living theology in the madrasa. He's
not living theology in the masjid.
He's living theology in the streets.
So al
Samad should think about that beyond you know,
there's that great scene in Shashank Redemption, which
reminds me of what happened when I went
to the Eshar and even others. I love
my time at Eshar, but also I had
to un Eshar myself
to to a certain degree with respect to
what I learned there.
And it we would be we would be
foolish to think that a university in Egypt
can answer all the world's problems,
or in Medina, or in Morocco.
They may give us the skill set to
function.
Doctor Mohammed Imara told me, you'll be as
hari after as hari.
Like, you'll grow, you'll you'll blossom after as
but
that scene where the guy goes, he gets
out and he goes and kills himself. And
Morgan Freeman is talking
to the guy and he said, well, he
was institutionalized in a way that he couldn't
function outside. Right? That's sort of what happens
within community.
We may be institutionalized in a way that
we can't survive outside,
but we need to be prepared.
When I was in Oklahoma City and we
started an Islamic school, the last year of
our school, which was 8th grade, we would
have those kids go to high school,
public
school. Why? To prepare them. So that during
their whole 8th grade, they're coming with, like,
Spice Girls. This is the late nineties, early
2000 Spice Girls and, you know,
whatever, all these Christians.
You know, but they we they were able
to prepare
for the transition
into
those spaces. We don't do a good job
on that.
So, I wanna challenge you, when you go
home,
how do you apply that to water around
you?
People asking questions.
I
noticed something here in Arabic. What Georgiani, there's
a great book called Dalal Ejaz. He
said
Hajib said the most difficult thing in rhetoric,
Arabic rhetoric is this thing called fossil and
wasil. Wasil is run on sentences.
Arabic has run on sentences like Al Fatiha.
Doesn't say what what what what. There's no
well. There's no conjunction. It's just a big
run on sentence.
Arabs do that for a really cool reason.
Same thing here.
To show you that Allah is so great,
it's like all of these qualities are 1.
All of them are 1.
Why? Without wow to show in all of
those qualities in being truthful, in being obedient,
in being sincere, it's like they're one quality.
They don't say
and and and. You just run the names
of Allah together. Why? To say within all
the names that I know, Allah has mastered
and perfected them like their one name.
That's the meaning.
If the context, of course, you're trying to,
like,
destroy someone, I mean, all these qualities they're
so bad at. It's like they're 1.
So here,
We all know what this means. Allah Subhanahu
Wa Ta'ala wasn't born
nor has he give birth to anyone.
And there is absolutely nothing like him.
Imam Abu Hassan,
Rahimahullah,
he took certain qualities
that we understand are the foundations of our
belief in Allah subhanahu wa ta'ala
from this chapter. Number 1, Allah exists.
Number 2, Allah subhanahu wa ta'ala is wahed,
is 1, ahad.
But we know one means unique as Razi
mentioned.
Something nice
about that. SubhanAllah.
Al Samad,
that Allah doesn't need anything.
That Allah subhanahu wa ta'ala provides everything
and needs
nothing.
Again,
He's not like creation. Creation is not like
him.
And also the other quality that we took
from this
is that he has no beginning and no
ending.
As Samad
and also
So one of the main qualities we took
of Tawhid from this chapter, the foundational qualities,
what we call
But I wanna make it easy for you.
Number 1, existing, no beginning, no ending,
opposition to creation, creation's opposition to him.
Absolutely
in need of nothing and giving all and
one.
And those may seem like simple qualities,
but the the more you live and the
more you unpack them, no, you more you'll
appreciate them.
Again, I'll mention them because they're crucial.
Number 1,
But everybody close their eyes and try to
imagine a new creation, a new color, a
new shape, a new thing
that it's not called a thing.
Something that's never been seen. You know why
you can't do it? Because it's not in
your hard drive to even imagine creating.
You can't. You just can my daughter's like,
chocolate had a dragon. I was like, still
chocolate.
Still a dragon.
Right?
It's impossible for us. Matters neither created nor
destroyed. Yeah. Absolutely. Except for Al Khaleq, subhanah.
Number 2, no beginning, no ending.
The 3rd
Everything else, Imam Al Razi, that's why I
appreciate classic theologians because they argue Islamic theology
and not using the bible. They argued the
Christians using Islam
because they were confident in Islam.
So what's the first thing he says in
Usur al Khamsim?
First thing he says,
Everything has a beginning and end except Allah.
See?
And and this this is at a micro
and a macro level. So at a physical
law level like walking is a beginning and
ending. That's why I say Jesus isn't God.
There was a macro there. He was measured.
He existed in a time, a space, a
measurement. Allah is beyond that.
Anything you can imagine is not Allah.
So
no beginning, no ending.
Unlike anything, and everything is not like him.
And that is in 2 areas, god
partially or completely.
There's nothing
in completely like God.
Partially,
there's nothing like his likeness.
So you see the,
domestication
of
transcendence within even slang, that's a God MC.
Ain't no God MC.
God's a God when he dunked on somebody.
That guy's a God professor.
No. It's just a person.
We're very careful with our language.
So
existing,
no beginning, no ending, opposition,
oneness,
and complete,
you can say autonomy.
He doesn't need anything.
Means exist
because of himself.
With young children, I teach him
theology. I say, what what what are your
b's? Because b in Arabic means because
of so we say ask them, what are
your b's?
I'm b because of my mama. I'm b
because of my baba. I'm b because of
oxygen.
I'm b because of,
you know, if you give a mouse a
cookie.
I'm b because of this. And mister Allah
is b because of
Doesn't need anything.
And that answers the question then you get
in the middle of school. Does he need
my prayers? Does he need my fasting?
The next two chapters,
for those people who are gonna have this
question, we're gonna do a a session. We
did it a few years ago on the
spooky. Remember Halloween? I don't know how many
people here. We answered all the questions about
gins, demons. I showed you how to do.
Remember? So that way you stop calling me
and call other people. Call yourself.
Because the best person to do that
is you.
So
I appreciate you explaining things, man. Thank you.
And if you need me,
don't be shy.
I got you. Alright?
Thank you. Appreciate you guys being here, man.
These last two chapters, the Quran Abu Musa,
Ashari said that before this, the prophet would
read a lot of stuff related to possession
or someone trying to put the spooky on
him.
Right?
But at the end of his life, just
these two chapters.
And and and this is an embodiment of
the how merciful the prophet is. The prophet
who said, haray salam, if it wasn't that
I was fearful for my people, I would
command them to make
before the prayer.
Like, can you imagine if that was far?
We'd all be waiting for everybody to brush
their teeth.
It's like, you know what?
Like, if how many like, Shukh and imams
You know, if I didn't fear for the
Ummah of the prophet, salallahu alayhi wa sallam,
I would do this. I would the prophet
who shortened this prayer when he heard children
crying behind him.
Because doctor Mahmoud Abdulrahman Abdulman said and Sheikh
Al Mawlud Suriri said, like, one of the
beautiful things about the Sharia is that it
really looks after the most vulnerable.
But the unfortunate quality of the TikTok and
the Twitter,
you know, turbines
and
the Facebook
and
the ins you know, the the gram gram
muftis,
not gram.
Gram muftis
because that they
inverted this. I'm not talking about scholars. I'm
talking about people who shouldn't be doing this.
They made things hard on people.
So here, the end of the prophets life,
this is something that bothers people. A lot
of us, we have older people in our
family. We know they're always worried about any
creeks in the house, you know,
TV turned on with no reason, you know,
whatever. Tesla's lights are on outside,
and they're like, oh my gosh. You know,
there's there's a jinn in my house.
Satan is in my house. And then people
tell them, like, you should read this, drink
this water, do this, do this, do this.
Man, just read
That's all you need. Just do that. Read
the last two chapters, and you can read
it in any language. Do I have to
read it Arabic? No.
Any language that you the meaning how it
impacts you is also important.
So these two chapters is what he would
stick to. Doesn't mean you can't do the
other things. Somebody might feel therapeutic. They may
feel more safe. They may feel
at ease. They may experience a sense of,
you know, tranquility.
But that's what the prophet did
at the end of his life
to facilitate for his community.
Surat Al Farak, there are different
narrations as to why it was sent. The
strong narration is that the prophet was impacted
by magic. Maybe somebody says, how could a
prophet be impacted by magic?
Well, we have a very important principle, and
theology says that prophets can experience any of
the natural occurrences that people have,
as long as it doesn't compromise
their abilities to be prophets.
Marzouki says
You know, like, it's possible that these things
could impact them.
Right? That the prophets can experience things like
we do. I think that's very important. I
don't necessarily relate to the prophet's piety.
Like, I relate to the prophet's humanity
because I'm not
prophetic in that way. I wish I could
be. Right? But I Sallallahu
alaihi wa sallam. And that he commanded Sayna
Adib Nabib Talib to read these, and his
last two chapters and then he was, alhamdulillah,
he was emancipated or protected
from this. It starts cool. Last three chapters
are called the 3 o'clock. It's commendable to
read them at night before you sleep. We
know that. The prophet used to do that,
sallallahu alaihi wa sallam.
Means to seek safety and protection.
To seek shelter.
With who?
With Allah.
There's 2 different opinions about the. Same thing
as. That's why we can finish them relatively
quickly. That number 1 is.
I seek refuge with Allah like Allah is
with me, Allah has my back. Alhamdulillah.
Allah will protect me. I'm not alone.
Allah is with you wherever you are by
His knowledge.
The other is the
cause like I seek refuge by the cause
of Allah. So I have hope that Allah
will remove
this difficulty from me.
The other meanings was called
from the stain.
Just as I use a pen, I write
be the pen.
I seek refuge.
SubhanAllah.
With the help of Allah.
Here it doesn't say Allah says. Why? Because
the name Allah, it can, like,
it's big, you know, like, Allah.
But Rub,
it brings about that's why it's or
Arabic to the prophet. The first verse that
can recite with the the names of who
was rub, not Allah, because the prophet is
already terrified.
He's already scared.
But when you hear the word rub,
that's your your caretaker,
one who looks after you, one who cares
for you, the one who looks after you
is there for
you. So in this moment of, like, sultan
falak and sultan nas, persons are already somewhat
cathartic,
so there's a usage in the language
to to calm them. You have,
You have someone that has your back. You
have someone who supports
you.
Don't be scared. Don't worry.
You have. And your is the is the
is the is the is the is the
is the is the
is
the is the is of course translated as
dawn, but the word fadaqah means to break.
In the
6th chapters of the Quran, Allah is the
one who breaks the seeds.
One of our teachers says something nice about
this because the Arabs, they used to be
terrified of the night.
I experienced this. My grandfather had a farm
in Tonkawa, Oklahoma, and the bathroom was outside,
man. I would hold it, man. At night,
it could be, like, 8 o'clock, because they
went to sleep
early. That's it. If you have to use
the restroom when you're, like, under 6, under
4,
the ADHD is running, there's no riddling in
you.
You know, your mind's worried. You see demons
and gin and all kind of crazy stuff
outside that bathroom.
It's gonna be a long night, bro.
I was terrified of the night.
So the Arabs, they were worried. That's why
when you go to, like, Babu Zulein and
Qahira.
Right? Those big walls around the old cities
because they used to shut the city down
at night. In Medina, if you came late,
you didn't get in
because of of robbers and and crooks and
criminals and animals.
So
teacher said to us, and I think even
Ashur also mentioned this in his tafsir,
the one that breaks things. Because just as
he broke
the darkness
with the dawn, he's gonna break you from
whatever is worrying you.
He can break you like that.
Fariq,
between
good and evil,
the one who breaks it.
Also, there's a great analogy here mentioned by
Iva Nawi that,
you know, the dawn takes time.
So whatever I'm going through, it's not beyond,
like, the laws of the farm.
It's very beautiful what he said. He's talking
about trials and tests and difficulties.
And he said, you know, the darkness
of the night has bright stars, meaning in
the moment that you're going through it, if
you squint, you'll appreciate small blessings like stars.
Like, at night, if you get lost one
time I got lost in Norway, it's a
long story, with those dogs. You know?
Long story. And then I was trying to
see the northern lights, man. It's amazing in
Trumpskull.
And
it's the end of the world, man. And
then I looked up. I saw the stars.
I could tell which way to go. I
I was like, oh my gosh, stars are
a blessing.
Never thought about it before.
He said,
Like, if you're going through it, someone calls
you, I hope you're okay.
I talked to an imam yesterday. He's like,
I'm done. I quit. I'm through. I can't
handle people no more. And we're talking. He's
like, oh, subhanallah. He said what? He said,
I just saw a comment on Instagram. It
said, keep going. Don't stop.
I said, that's your star.
Because the Arabs say, use stars to what?
Navigate through
the night. So small blessings will help you
navigate too.
Then he says,
until the sun shines. Here, the same thing
is Suratafalak. What even Nahua is saying is
it might take time to get through the
test.
Just like it you know, the night you
have to wait for the dawn to come,
so
also This means it's gonna happen immediately
because sometimes
failure
teaches us how to accept success
and locates in a place where we'll be
mature enough to appreciate it and then pass
it on to others.
The process then becomes in hindsight a blessing
even though at the moment was a disaster.
So from the evil you created, we believe
Allah created good and evil. We talked about
this a lot before in the Hicom.
And through the evil of the night.
And
here's the context those women that were paid
to blow on those
knots and put a spell on the prophet
sallallahu alaihi wa sallam.
And the one that has envy.
We know that envy is a problem. We
ask Allah to protect us. I have a
whole series. We'll do it in right before
Halloween here also, but if you go on
my Instagram, it's somewhere. I go through all
this stuff about envy, everything you need to
know.
If you pay attention to this chapter, it's
very interesting. It's talking about the in inner
sort of concerns
related to, like, things you can't see.
The next chapter, except when it talks about
shaitan,
also adds a layer of this protection
that it addresses
the, as we see,
prime
archetype of evil.
Say, I seek refuge in lord of human
beings.
We understand not all people are good that's
why we have to seek refuge in Allah
from some of them.
But notice how it doesn't call them like
by bad names, still affirms their humanity.
You can learn who is marik if you
look at the world around you.
It's all in evidence that Allah subhanahu wa
ta'ala.
Who is Allah?
Is the one that's worshiped.
The one that cherish the word rub has,
like, 5 or 6 meanings. Cherisher, sustainer,
creator,
manufacturer,
caregiver,
not the word lord.
I believe the word lord was the outcome
of people influenced by
it doesn't mean they're bad people,
By whatever English language thing was popping at
that time. You know, this lord, that lord,
whatever.
But Rub is the one that
gives you everything you need.
And if anything falls, it's there for you.
And Nas are human beings
who understand
that our lord is the lord of human
beings. We are an ummah also sent to
human beings. That's why there is a strong
opinion,
you know,
that when the prophet said, and my will
divide into 73 *. Although this hadith is
weak, it doesn't just mean us. It means
everyone that came after the time of the
prophet or the Muslim or non Muslim.
It's one opinion.
Because the ummah of the prophet is not
just the Muslims.
It's the ummah of his risala.
The people who will be around when his
message is there. That means we have a
responsibility
to people.
Can you imagine if we cared about people's
guidance as much as we cared about their
politics?
That makes Muslims mad.
But if you guide your enemy, you ain't
got nothing else to worry about. Look at
Omar,
radiAllahu anhu. He becomes Muslim.
Things change.
Hind, the wife of Abu Sufyan,
no one could believe she embraced Islam. I'm
a second. And they weren't from the Tulaqat.
They became Muslim before this.
But,
when she became Muslim, it has an impact.
She brings with her all her evil, suddenly
became
she became like
an ally to the community.
We can't forget our main job. Our main
job
is to open a door to Allah.
And I told you the story of that
brother that became Muslim that was a heroin
addict and people at at the Masjid in
Oklahoma. A lot of crazy stuff in Oklahoma,
man. Country people are wild.
And, you know, he would have this problem
of heroin, which is still
we see today. People nodding off in certain
neighborhoods.
And
the sheikh people got mad, you know, how
could this brother come to the masjid, you
know, who gave him dawah?
And I remember Sheikh Ahmed in the eye
from Saint Louis in Iraq. He said,
bring him to Allah. Allah will clean him
up.
That's not your business. Allah will clean him
up. Let Allah clean him
up. That's not our job. So
it's it's interesting the chapter begins.
It ends the Quran begins with It ends
with It ends with
You see something.
Say, I seek refuge in the lord of
humanity,
the the sole controller of all humanity,
the only true
object of worship of humanity.
From what?
From the evil.
Means to come is a whisper, but is
the one that comes and goes.
Khan, come and go. Because when you remember
Allah, shaitan go he he'll run away.
When I forget to remember Allah, shaitan will
show up.
So from the evil of the one that
whispers.
Of course, it doesn't mean literally he's whispering.
It's meant to highlight how subtle he is.
And there are 6 goals
shaitan has through his whispers we should remember
as we finish.
Number 1, to make us disbelievers.
Like, that's the primary goal. Like, if that
can happen to Falam Makafarakaalaiinibriomik,
that's his main goal. And how does he
make people disbelievers? Ibn Qayyim has a great
discussion. He said 2 ways.
Number 1, doubts.
How many times when I first started here,
sorry, sorry,
sorry.
I told you, if you say sorry, you
have to buy me some Bitcoin.
No. No. If you say sorry at NYU,
if you say sorry, you have to give
$5 to a non profit.
And people were like, so
that's Chipotle, man.
Right? College student. It got quiet quick. Then
I said sorry once and they made me
I had to pay
$5 to,
in what I see in life.
But why do we create that environment in
our community? People should be able to ask
questions. People We don't need to
create imams and teachers
as some, like, you know, Gandalfian
type of freaking thing that we can't even
talk to. That's that's not good.
Respect is where I trust someone enough to
ask them questions.
I told my daughter this, if you love
me, ask me.
Right? If if I earned your trust,
then any situation you need me,
you can contact me. Just don't ask me
for money.
Right? But I'm saying, like, we we get
it twisted.
When parents will come to me or couples
will come to me, I can't believe my
spouse said this.
I just can't believe they told me this
thing they're struggling with. That's because they love
you.
Who are they gonna go to for shelter
in this moment? Are you?
When parents come to me, you will not
believe what my daughter said. She said she
likes some guy.
This is the most disrespectful thing that could
have ever happened in my life. I tell
them, no, no, this is the this is
the ultimate sign that you're a great parent.
That they were able to go through all
that cultural stuff, all this weird religious stuff,
and go straight Khadija on it. Yeah.
And tell you what they're interested in. And
they're like, wow,
you're right. Yeah. What happened to say to
Khadija?
Would you rather than be quiet and not
tell you? And then you don't know what's
going on? People will find people to talk
to.
So,
here we, subhanahu wa ta'ala,
shaitan will come to us with doubts. You
should be able to ask questions. Snapchat imam
was a purposeful strategy.
Instagram q and a, done on purpose, because
I have to do that. Allah will ask
me.
If you don't make yourself available to answer
questions that you know, Allah will ask you.
And to these non Muslims, doctor Jackson used
to tell me, man, for us who became
Muslim, we understand what, you know, what it
means
to be in certain locations, and to
give certain messages, whether urban, country, whatever.
These people will hold us by our neck
and say, this person never told me. I
sat right next to him.
Never modeled for me religion.
Just lives
like in my ratchetness with me.
So the way to deal with doubts? To
learn.
To ask,
to probe,
to discuss,
not to be quiet.
The second
is desires,
because desires are the worst mufti.
Desires will tell you everything is halal, man.
Right? It won't find it won't find it
is strange.
It is strange.
Shopping, man. You know, it will it will
push us.
Or the other way, desires will lead us
to a impractical,
illogical conservatism
that breaks our sense of
feeling the warmth of religion.
So the outcome of falling desires is irresponsible,
lackness
or irrational
hyper strictness.
Both
are. Shout to be says something beautiful. Extremism
just to be hard. Extremism also can be
to be a heathen.
Like, there's this middle.
How do I overcome that? Think about death.
Prophet said think about death.
I'm young. If you die tomorrow, you're old.
The second thing that shaitan tries to get
us to fall into are major sins.
The third are minor sins.
Difference, major sins are mentioned in the context
of *. Minor sins are rebuked without mentioning
* or any type of grievous punishment.
The 4th,
shaitan tries to get us to fall into
the dislike. Dislike to Makru is is permissible,
but it's disliked. Matish say Makru is the
is the security system around your house.
If you don't protect
yourself, then shaitan has easier access to you.
The 5th is that shaitan will make us
choose a lesser of 2 goods. So you're
doing good. I'm not falling into sin, But
he doesn't stop. He doesn't give up.
Khalas, so the lesser of 2 goods.
So I could go to listen to shaheed
or there's like a protest for Palestine and
Bangladesh
and Kashmir. That's more important. Listen to me.
And why would you be here now? Why
would I do that now? Unless you didn't
know how to pray.
You wanna learn how to pray
so you can pray
there. But,
what's a priority?
I remember at the Azhar, when I would
have exams,
I had a I did not like inheritance.
Inheritance law is a monster and I'm horrible
at math. I hate it for the sake
of Allah subhanahu wa ta'ala. So I
I had to, like, study
rahabi'yah, you know, like a lot, man. And
I remember while I was doing it, I
had an exam and shaitan was like, man,
you need to re you need to review
Sha'ba.
I would have was was.
Like, you need to go review this qira'ah.
You forgot it.
I'm like, 2 days ago, I didn't have
this feeling. Why now? When I'm studying the
inheritance, suddenly I wanna do qira'ah because Shaytan
wants you to do the lesser of what?
Too goods.
Like when we're with our kids, oh, man.
I gotta put this on Instagram. I gotta
edit this. I gotta put this video. And
there's your child saying, spend time with me.
Your presence is a gift. That's why it's
called a present.
Give me your presence.
When we're with our parents, they're older, you
know, make sure you spend time with it,
man.
What's important? Shaitan will make us choose the
lesser of 2 goods.
I'm gonna
oh, man. I just gotta see what's going
on Facebook. I'm gen gen x Facebook is
my thing. You know what I mean? So
oh, okay. I missed the whole halakal.
So having priorities.
The last is that shaitan will make us
waste our time when they're permissible, but we
neglect what's important.
Those are the strategies of shaitan.
So he says,
doesn't mean like shaitan's up in your chest
like
Right? All this is is is metaphorical. It's
just an idea of how
shaytan inspires us. There's a lot of discussion
about how that happens amongst
ancient Muslim theologians and psychiatrists, and I think
sheikh Makal Smit, he has a good book
he did recently
on this.
Oneness from jinn and human beings. We believe
jinn exists because it's mentioned in the Quran.
I don't know why Muslims know jinn exist,
jinn don't exist. It's in the Quran. If
it's in the Quran,
We affirm it, and we did. We'll talk
about it.
Our section on the spooky before,
Halloween,
talk about jinn. But jinn are from a
word which means you can't see. That's why
in in, you know, Pakistan, the group.
Right? It's an Arabic word, Janoon,
tajannah,
to be crazy, because when someone's
in classical language, when someone had lost their
mind, it was like their mind was covered.
That's why it's called Jannah because you can't
see inside it.
That's why the embryo is called what?
Janine.
May Allah bless the people of Janine
because you can't see it.
So jinn exists, but we can't see it.
And so be careful of people who say,
last night, I saw a jinn, or have
a shaykh who saw a jinn. Imam Shaifiri
said, whoever
Whoever said that they saw a jinn, like,
we don't accept them as witnesses anymore
in cases.
Why? Because it's impossible. The only person who
could see jinn are prophets.
According to the
all basically, all normative
theological schools within
Islam. It's ancient in the Quran.
It ends with ins and jinn.
Jin and human beings because the verse
says what?
I did not create jinn in men except
to worship me, jinn and human beings except
to worship me. And the Quran
ends with jinn and human beings to tell
us, you guys,
this is on you.
So we ask Allah
to accept from us. We had one brother.
He brought
some. No. Actually, it's
but we would take some if you had
it, but some sweet when we finish the
of Quran. Ask Allah to accept it from
us
and to put at the end. Of course,
we kind of rushed. If there's any questions,
we'll take them. If not,
we want to give people time to get
home.