Suhaib Webb – The Rights of Allah (Part One)
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AI: Transcript ©
Muhammad. One more Salim.
Hope everybody is 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.
But as always, it's a blessing to be
with each and every one of you.
Ask Allah
to accept our efforts and welcome to our
nightly session over the next few weeks.
To our school Swiss
Swiss summer night session. My
apologies for being a little bit late. There
were some technical issues, but
Allah is so merciful and kind. We're able
to
to get it handled.
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 tasoolof is something
people should avoid, tasoolof is something that people
should stay away from, that tasoolof is a
bidah,
and so on and so forth. So number
1, the word from means something that has
no precedent.
That's why it says, like, I'm not the
process of I am not the first
messenger, meaning there have been messengers before him.
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 Subhanahu Wa Ta'ala is Al Badiyya.
Badiyya Usamaawatiwalaw.
Allah Subhanahu Wa Ta'ala says the originator, Al
Badir,
is the originator.
The one who brought something from nothing.
The one who brought something from nothing. It
had no precedent.
Like, for example, Sayda Adam, Sayda Nai 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 bida'a is
from this word bada'a,
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 bida 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, Hilla. May Allah bless you.
Thank you for asking.
So
the word Al Bida, 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. You need the
practice of the prophet Sallallahu Alaihi Wasallamah
or his
companions. However, we have to be very careful
because at Tark laysa bihudja, we can maybe
talk about this in the future. Just because
the prophet did not do something doesn't make
it bida immediately,
but that's a broader discussion.
So if you look at something like Tasawwuf,
we have to ask ourselves within
the Quran
and within
Hadith,
within the practices of the Prophet Sallallahu Alaihi
Wasallam?
Is there a precedent
for the science of Tawaf?
Just like is there a precedent
for the science of Tawhid?
Just like there is a precedent
for the Seera?
Just like there is
a precedent
for
rhetoric and language
and Tajweed
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 Rubobiya, Tawhid
Uruhia, Tawhid Asma'i Wasifat.
If you asked him about Sifat, Ishreen,
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
the generation
that heard.
Khalas, that's the Sahaba,
they heard
from the Prophet Sallallahu Alaihi Wasallam.
The 2nd generation is called Jiru Al Jammai,
the generations that brought everything together, that begin
to collect the opinions
of Sayna Muhammad SallAllahu Alaihi Wasallam. That begin
to collect the Qira'at, that begin to collect
the
authentic Hadith and the language and so many
other sciences.
Right? They're called Jiro al Jamri from like
Jumwa
to come together. So Jiro Jamri, the generation
that collected.
The 3rd generation that comes after them is
called Jil Atadween.
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 at the
existed in the earliest times under different names,
as we'll talk about in a second. And
number 2, it has an asl, it's not
a bidah.
The Quran encourages us to purify our hearts.
Successful as the one who purifies his or
her soul.
Allah Subhanahu Wa Ta'ala in the dua of
Sayyidina Ibrahim, arihisratoslam
and his son Sayyidina Ismail,
arihimusalam
They made that 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, few pages later,
Allah Subhanahu 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 Ismail 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 Subhan
That
That the way Allah answers Ibrahim by changing
the order shows us that the importance
that the prophet is sent with after Tawhid
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 Subhanahu Wa Ta'ala mentions that prayer
without the heart is not complete.
Indeed, 6 the believers were successful, those who
have Khushur
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, wajaratkuluubuhum
that their hearts were moved.
And Allah who Subhanahu Wa Ta'ala when he
prays saying, Ibrahim
alayhi salatu salam
in the Quran he says,
Sareem. He came to Allah with a sound
heart.
So do we have an Asul
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.
What I can tell Allah says the eyes
are not blind, what's blind is the heart.
Also Sayna Muhammad
salallahu alaihi wa'alehi wasallam,
he said in the sound hadith, which is
actually a very beautiful hadith, you know.
He said, Allah wa Inn Nafil Jasalim Mudruha
Ida alsarahadsaraaljeslukullu
That in the body there's a piece of
flesh, if it sound the whole body sound.
If it's corrupted the whole body's corrupted is
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 Al Tassawwuf.
He said: Atasawaf is
Husnu Tawajju
illAllah.
To turn to Allah in the best way.
To turn to Allah in the best way,
meaning on the way of Muhammad Sallallahu Alaihi
Wasallam.
So that takes us to a quick question
then why is there so much controversy
around
Tasawwuf?
Why do you find sometimes especially our salafi
leaning brothers and sisters, I would say being
very irresponsible,
just as Sufis are irresponsible categorizing Sadafis
with this broad brunt, you know, broad brush.
This broad brush. All Sufis are wrong, all
Sufis are deviant, all Sufis and mizbida.
The best answer
for
our Salafi,
leaning
Muslims
and brothers and sisters
is what
Sheikh Islam Ibn Taymiyyah he said,
Raheem O Allah Ta'ala.
Sheikh ibn Taymiyyah
in his in his small essay called resettle
to fukhara
resettle to fukhara.
He
describes
this controversy,
and he says,
He says in Majmuah Fataawi,
which is a book that has a lot
of problems because the one who rendered it
from the Mahtul Taat made grievous mistakes.
But in Majma'afatawa,
Shaykh Imeid Taymiyyah says,
if I remember correctly.
So he says the people of Tassa'uf 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 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
to tzawaf,
and he said also these people are wrong.
But then listen to what he says. He
says Fa'amma.
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 Raheem Muhullah,
fahuom
ahsanullahibad.
What does he say? I'm quoting him.
He said they are the best
Muslims.
They are the best Muslims for whom
So this argument that you find is because
there are certainly bad examples of people who
align with tasawaf.
We find sometimes spiritual abuse happening in these
groups. We find people harming themselves and cutting
themselves and doing things,
so on and so forth.
Of course, those are bad examples.
But one of the people that Imam Ibn
Tayyimiya mentions
as being a good example to take
to Surwa from
is Abu Abdilahi
Al Harith ibnu Asad
al Muhasibi,
Rahim Uhallahu ta'ala. And the Imam al Muhasibi,
he died around 243
after hijri.
And the Imam Al Muhasabi, hamduh I have
Ijazah in this text. If anyone's interested, they
can contact me. I can give them the
Ijazah InshaAllah 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 though 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
near to Allah
is with his words.
So sometimes we need to be careful. Do
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 tariqa, somebody who's
beyond any type of compliance he checks.
Those
are tariqa that you should be careful of.
Does that tariqa 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 shari'a come
before tasawaf.
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 gonna start tonight and we'll read from
a little bit every Thursday Insha'AllahHu Ta'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 Oholaha Ta'ala, he says,
Alhamdulillahi
qabara kullimakaal
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
and you're iman and you're Islam, or you
feel guilty like you're not doing enough,
just say Alhamdulillah.
Wallahi, you know, you
don't understand
that the Prophet Sallallahu Alaihi Wasallam has said
the most beloved
people to Allah are the people of Alhamd.
You know, they just said 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.
And he said, Alhamdulillah,
all praise be to God.
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, all praise be to God.
Like, Alhamdulillah,
Alhamdulillah.
Like I said Alhamdulillah because Allah guided me
to say Alhamdulillah. And Imam Shafi'i
BadiAllahu 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
qabaraqulli
Maqal
before anything can be said, Alhamdulillah.
Wa amamakulli
aragbatin
was so'aal, 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 Sayyidina Muhammad Sallallahu Alaihi Wasallam, remembering our
brothers and sisters,
in Gaza who even though they're being bombed
and they're under rubble,
they said Alhamdulillah,
Alhamdulillah,
Allahu Akbar
That he says, Rahimuhullah,
all praise is due to Allah before every
speech and in front of every desire and
question,
in front of every hope.
And I'm asking brothers in the in the
comments,
This is the same thing every time talking
about even out of e 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 him.
But focus on the lesson not on even
Tamia, even Arbi 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, Ghazari, 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'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 add
them 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 Jumuah.
We go to school. We go to work.
Say Alhamdulillah.
Because when you say Alhamdulillah,
you're you're putting baraka
in your life.
Remember me? I remember you. Like can you
imagine
Allah Subhanahu wa Ta'ala is saying your name.
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
wa sallamah 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.
SubhanAllah.
And the Prophet sallallahu alaihi wa sallam 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 Sayna Muhammad
Sallallahu Alaihi Wasallam.
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 left,
that's normal.
But the person asks, how do you overcome
that?
1 of the easiest ways to overcome a
heartache attached to the dunya
is to attach
your heart to akhira.
Because if the heart is attached to akhira,
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 alaihi
wa sallam.
What a soul for you.
In the akhira,
you'll be happy.
In the akhira, you'll be content.
SallAllahu Alaihi wa Salaam.
So tie yourself to the akhira.
One of the easiest ways to do that
is remember that Allah is
The first and the last, he has no
beginning, no ending. Imam ibn Abi Zaid
in his ri Sala 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.
Like 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 the Ani,
You
know these waves of fittin
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 hula
ilaha illahu al hayyum
Whoever whoever
knows that their heart is not going to
be attached to anything but Allah.
And so
the trip to dunya is easier.
So he says,
al Awal Al Qadeem,
al Adi lam Yazal,
the first and the last who has always
been
And and and nothing has
the right of this description except
The and who can
because Allah was,
is
and will be
Allah
was
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 Ahmed ad Dardir, he
says,
He says Whoever says that, you know, the
creation
is because of a cause or mother nature
caused itself
evolution, for example, fathaq kufrunayndaahalilmilah.
It's a disbelief.
Then we say, if Tada akhalqal ashaa
lamin shei.
He created everything not from something or for
any reason.
And then he says,
and those things were with him before there
was nothing with him. Fakhtaraal
Asha.
So Allah Subhanahu Wa Ta'ala originated
everything. Everything you see around you came from
kun fayakun.
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
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 bada.
Wapa'a
is worship and obedience.
Allah
created us
as a generous blessing from himself.
Allah.
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,
Muhammad
So
he says
And for that reason Allah, we say, Alhamdulillah.
He said Allah
has this right because the honor of his
existence and the transcendence
of his being,
he's the only one you say Alhamdulillah
Alhamdulutu.
Then he says, so therefore we seek guidance
from Allah and we seek the help of
Allah
and we trust in Allah
Wosallahuwala
Muhammadinabi'ihiwaraa
arihi wasallam.
And he says, and we send peace and
blessings upon the prophet Muhammad Sallallahuwala
wasallam,
his family
and his blessed companions. Next week we'll talk
about Ashura
and the martyrdom of Sayna Imam Al Hussain
The prophet Sallallahu Alaihi Wasallam has said authentic
hadith which Ahlul Sunnah Why now we have
a Hadith al Isna al Shaikhi.
The Hadith of the prophet sallallahu alayhi wasallam
where he says, man ahabbahussein
and faqad ahabbahu Allah.
It's hadith al saheem related by Imam Tabrani.
At the prophet sallallahu alaihi wasalam said, whoever
loved Hussain,
Allah loved them.
Then the shayi 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 ulama.
That the ulama, 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 Al
Imam al Muhasibi does. He says, before I
start to talk about the rights of
God, let me talk to you about something
which is crucial
in that process.
And that is what
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 says,
alatheena
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 the morphology of words, the doors of
the language will open to you. Why does
Allah describe the Sahaba? It doesn't say,
He says,
to feed
Why?
I'm Azharia. Of course, my pronunciation has big.
We had to learn the 7 qiraat, man,
But he says, That
the Sahaba don't just listen,
means haphazardly.
Yastami'oon
means when they heard the Quran,
they're like this.
They're like this. That's why Anas ibn Malik
radiAllahu anhu 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 asked 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 Husl alistema,
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'm about to tell
you
so that Allah Subhanahu Wa Ta'ala will benefit
you.
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 thikr
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
dhikra,
not just Dhikr. And if you speak Arabic,
It's very different.
It says that whoever does that is gonna
be a transformative
remembrance of the Quran.
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 Bideela.
That's verse 37 from Surqaaf.
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
Uaym 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 heart is Maqruba, 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 Subhanahu wa Ta'ala give them
freedom and justice
and protect them and destroy their enemies.
So he says, In Nafidariqaladikra.
So
the heart is always changing.
That's why it's called kalb, like Maqlooba,
Allahumma maqalibul kalub. So when someone's listening and
focused,
they kept that heart stable,
It's not going like this. Taqalb
became fiwaqar.
So the first when I'm listening, my heart
is there.
Here's or it's like they threw their hearing.
They threw their hearing,
They like boom.
So not only listening with their heart, but
their ears are listening.
So the person,
they,
are listening with their heart,
listening with their ears,
and they're present
completely with their body.
That's why Imam al Muhasbih says about this
verse,
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 Usur did Usur
al Faqih had a great teacher, Sheikh Salah
Sraj Zaidan Allahirhamu.
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, mashallah.
And one day the professor in the Azhar
asked him a question. This is in 2006.
And the Indonesian brother, he's 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? Alayd Hammu.
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 or in Jakarta? He
said,
my body is in Cairo.
And
then, she said,
Is your mind and heart in Cairo or
in Jakarta? And he said,
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'la, Bil'aafiya
wtafir.
Ask Allah Subhana Wa Ta'ala, you said, Subhana
Wa Ta'ala.
And you know what I'm gonna be doing,
when Yajma'ana
Ma Habibina
We'll see everyone on Tuesday for our summer
nights program at Swiss. If you're interested, some
people asking
how they can support. You can join my
school,
$9.99
a month for all of our classes, Alhamdulillah,
and, I think you'll really enjoy it. So
you can visit join.suhibweb.com.
Join.suhibweb.com.
InshaAllah. We'll see you on Tuesday
around,
this time, 11:15 New York City time.
JazakAllah Khairan, BarakAllah, Wa Salam
Ala, Sayna Muhammad,