Sulayman Van Ael – Divine Names 3a alAdl & Fiqh
AI: Summary ©
The speakers emphasize the importance of shaping behavior to avoid harming others, avoiding drinking too much alcohol, knowing one's deeds, and finding good things in life. They stress the need for justice and finding good things in life, and emphasize the importance of educating children about their beliefs and prioritizing their own emotions in decision-making. The negative impact of watching television on children and their health is also discussed, as it is damaging their eyes and calories. The speakers emphasize the importance of being a good judge and prioritizing one's own emotions in decision-making.
AI: Summary ©
May the peace,
mercy, and blessings of Allah be upon our
Master Muhammad and upon his family and all
his companions.
Then, we ask Allah, the Exalted, with His
beautiful names and exalted attributes, to make us
and you among the listeners of the speech
and the followers of it the best, and
to make what we say and hear a
proof for us and not a burden on
us on the Day of Judgment.
Then, may the peace, mercy, and blessings of
Allah be upon you.
Allah, Subhanahu wa ta'ala, today showed me
that He is King, and that I have
nothing to say and nothing to decide.
I thought it was warm weather, and so
I wear these quite large pants, and I
had my, you know, shirt over it, and
I thought I'm going to teach like this.
And then I stopped somewhere to buy some
fresh orange juice, in a nice bottle, and
I was driving.
While I was driving, I opened the bottle,
and then I held the cap of the
bottle, and I saw that it started dripping.
So, I said, OK, you shouldn't do this.
Normally, you should drive with both hands on
the steering.
But I didn't.
So, I was going like this, and I
said, Ya Rabbi, Inshallah, it will not fall
on my pants.
I said, it won't drip on my pants.
So, I took away the cap, and then
I turned the steering a little bit, and
then it came all on my pants.
So, I had to wear this, which I
find quite warm now.
So, I understood that, subhanAllah, these things, what?
No, it's OK.
So, I understood that we, sometimes things happen,
if we disconnect them from Allah, they will
drive you crazy.
You will say, Oh no, what's going on?
Why these pants?
I want to, you know.
So, this is when you disconnect it from
Allah.
And so, at first, as I am a
human being, and I am not from these
great, you know, examples of the Mu'mineen, of
the Sahaba, and everything.
I don't say I started insulting, and these
kind of things.
I didn't do that.
But I said, OK, Ya Rabbi, I understand.
You see, and this is when you read
a book about spirituality, or you attend a
class about spiritual things, then things will happen
in your life.
Once, I gave a module, a course about
dream interpretation.
It's a book I've written, which is called
the Fiqh of Dream Interpretation.
And I have taught this course.
All of a sudden, so many students started
having dreams, me included.
So, when you talk about something, or you
attend classes, things will happen in your life.
And these things that will be happening in
your life throughout the course, about the names
of Allah subhanahu wa ta'ala, connect them
to Allah.
Try to understand that Allah subhanahu wa ta
'ala is connecting to you through His names.
Is that clear?
So, anyway, I can go home with these
pants full of orange juice.
And on the other hand, subhanAllah, Allah is
a Razzaq.
Everything that I spilled on my trousers wasn't
my risk.
You see, I said, oh look, I'm going
to drink all of this.
This is how I felt.
The sun is shining, the wind is caressing
my face while I'm driving, through the open
window, orange juice, here I am.
And then orange juice said, there I go.
So, you don't even decide over how much
you will drink.
You can now say, but Shaykh, if you
were just to stop on a hard shoulder,
for example, or a parking space, then this
wouldn't have happened.
Yes, it would have.
Why?
Because if it's not your risk, it's not
your risk whatever you do.
Then maybe I would have knocked it over
and it would still be on my pants,
because my pants needed to be full of
orange juice.
So, the risk is also something Allah subhanahu
wa ta'ala is showing us.
You want to eat something, all of a
sudden, it falls out of your hand, on
a dirty surface.
Well, it was not your risk, you see.
So, don't disconnect these kind of things from
Allah subhanahu wa ta'ala.
As I said, if you disconnect that which
happens in your life from Allah, you will
feel all alone.
You will feel that you are overpowered by
bad luck.
You know, nothing which I do works.
For a week, I've been looking, for example,
to arrive at a certain place to find
a parking space.
For a week, every time I arrive, no
parking space.
At the end you are going to say,
why always me?
I never find a parking space.
Well, even that is risk.
Everything you receive, everything which is given to
you is risk.
And then it is for the person to
react in an appropriate way.
Okay, so let us start today, bi-idhnillahi
azawajal, we are going to finish the names
of majesty.
The names of kingdom.
And one of these names that we have
spoken about last time was Al-Malik.
We said Allah subhanahu wa ta'ala is
Al-King and Al-Malik, the Possessor.
Because not everybody with power has the authority.
And not everybody with authority to rule has
power.
You see?
So Allah subhanahu wa ta'ala has the
power and has the authority.
So now some of the other names which
have to do with Al-Malik subhanahu wa
ta'ala is Al-Muqsit.
Al-Muqsit al-Adl.
Al-Muqsit, it is with a ta and
with a sin.
Al-Muqsit al-Adl.
Al-Adl is he who is just.
And Al-Muqsit is he who does everything
correctly without giving any what?
Advantage to anybody thanks to his or her
religion or color or nationality.
So Allah subhanahu wa ta'ala being Al
-Adl, he who is just, will only judge
his servants on the day of judgment as
being the king in harmony with their own
deeds.
So when we come back Yawmul Qiyamah to
Allah Jalla wa Ala, there is nothing he
will judge apart from that which we show
him of our deeds.
And this is why Allah subhanahu wa ta
'ala said, اقرأ كتابك كفى بنفسك اليوم عليك
حسيبا Read your book today, you suffice as
a witness against yourself.
So you now are actually the pen and
the world you are living on is your
book.
You are writing.
So what are you writing?
Everybody is thinking about writing a book.
Like Stephen King writes about four books a
year for example.
But they don't release them all four.
And that's a lot, four books a year.
So people think I can't finish my book.
You are writing your book.
And your book will be finished for you.
He will close the book for you.
Exactly as he opened it for you.
So while you are writing you are seeing
what you can expect.
So this is why it is funny to
see that people say, I don't know when
I go back to Allah, I don't know
what to expect.
Well look at your life.
You know one plus one is two.
Look at your life.
Look at your words.
These are the ones you will read in
front of him.
These are the ones you will be judged
by.
Look at your deeds, your thoughts, your wants,
your needs, your passions.
That what you are yearning for.
So all of these things and nothing else,
you will find in front of Allah subhanahu
wa ta'ala.
Is that clear?
كُلَّ إِنسَانٍ أَلْزَمْنَاهُ طَائِرَهُ فِي عُنُقِهِ وَنُخْرِجُ لَهُ
يَوْمَ الْقِيَامَةِ كِتَابًا يَلْقَاهُ مَنْشُورًا Everybody has his
book in his neck.
And on the day of judgment when you
come out of your grave, Allah will open
that book for you.
So Al-Adl subhanahu wa ta'ala is
the one who will not add anything to
your book.
Any bad deed to your book.
And will not remove one good deed from
your book.
This is Al-Adl.
And this is why people say if Allah
punishes us, He punishes us with Adl, with
justice.
And if He forgives us, He forgives us
with Fadl.
By His, what Fadl?
How do you say Fadl?
Bounty and grace.
So this is very important.
So Al-Adl, we are not afraid of
Allah for being Allah.
We are in awe for Allah.
Now I'm being in awe because He's majestic,
He's powerful, He's beautiful.
We are in awe.
But the fear we have is for Allah's
Adl.
Meaning that we are afraid that Allah subhanahu
wa ta'ala will rule over us and
judge us on the day of judgment in
harmony with our deeds.
This is what we fear.
You see?
Because Allah jalla wa ala won't wrong anybody.
وَمَا أَنَا بِظَلَّامٍ لِلْعَبِيدِ I do not wrong
My servants.
لَا ظُلْمَ الْيَوْمِ says Allah.
Today there is no, what?
What?
Injustice.
لَا ظُلْمَ الْيَوْمِ Today there is no injustice.
So we are going back to Al-Hakam
Al-Adl.
Al-Malik Al-Malik Al-Adl.
Allah the one being just.
So now when you know that Allah subhanahu
wa ta'ala is just, you should also
know that Allah doesn't always judge in your
favor.
He's just.
And when we don't look at Fiqh, and
we go by our emotions, we always think
that we are right.
This is a human being.
Without Fiqh, with your emotion, in every argument,
you are right.
Whenever you disagree, you are right.
Others are wrong.
When you go by Fiqh, sometimes you will
be wrong.
Because then you ask the Adl, the just,
subhanahu wa ta'ala, to judge over you.
And this is why we as Muslims, the
only way that we can establish Adl between
us, is through Fiqh.
That's the only way.
And I mentioned this last time.
The only way that we can establish justice
amongst us, and making sure that not we,
nor others, are being oppressed by falsehood, or
false rulings, or false emotions, is Fiqh.
There is Adl in Fiqh.
And there is Fadl in Fiqh.
Like in Islam, when someone kills your family
member, murders, not kills, murders.
You have a right.
Either the life of the murderer being taken,
or either you not taking his life, not
you yourself as an individual, it goes through
court and through the Qadi.
We don't have the law of the jungle
in Islam.
So when you come home, and may Allah
preserve all of us, and someone murdered your
children, then you don't have the right to
go out and look for him and kill
him.
You need to go to the judge.
Otherwise there will be chaos on the face
of the earth.
Which is not the same.
When you come home, and somebody is killing
someone, tries to kill someone from your family,
you're not going to call the Qadi.
Then you have the right to stand up
for your right.
Okay?
And even then the Ulema say, if you
can stop this person without killing him, then
this gets priority.
Because it's the Qadi who decides over life,
in the light of what?
Of this Fiqh.
So anyway, so now you have Adl, you
say justice, you say I want his life
to be taken.
Because how many people today, they are suffering
while the murderer and * of their three
year old daughter is living a twenty year
sentence in prison watching movies.
And being provided for, and I'm talking about
Belgium, I don't know how it is in
England.
And being provided for through my tax money
that I pay every month.
So there I am paying taxes, and a
part of it, maybe it's not that part,
but as a whole, there you go murderer,
*, take some food, watch a movie, learn
some new tricks of the game, so that
when you come out you can do it
again.
So this is the feeling a lot of
people have.
So they are being punished, for as long
as this murderer and * is inside of
the prison walls, enjoying between brackets his life.
So Islam knew that it is a torture
for the family of the victims, so they
gave him, within a certain framework, we are
not talking today in the framework we are
in, so they gave them within this framework,
either the choice for Adal, that the life
of the murderer be taken, or Fadal.
They leave him alive, and they ask money
in exchange.
You see?
So this is what means to have Adal,
and Fadal.
Is that clear?
So in Fiqh there is Adal, and from
an ethical point of view there is Fadal.
You know you can, from an ethical point
of view, so I forgive you, I don't
want it back, you took my money, I
hope it's a lesson for you, I'm not
going to ask it back, and this the
ulema say, if this person were to learn
from it.
If the person says yes, now I can
do it with somebody else, give my money
back.
You see?
So anyway to come back, on the day
of judgment, when you go back to Allah
Jalla wa Ala, you will find either Adal
or Fadal.
Adal or Fadal.
Now the question, which arises very often is,
where is the Adal, in people being punished
eternally?
Where is the Adal?
In hereafter, people say there is no Rahma,
in punishing someone eternally, for eternity.
So now our ulema of Aqidah, they say
look, and I'm going to give you an
example, if you were to have committed a
crime, let us say that we all live
thousand years, we have a life of thousand
years, like the people in the time of
Nuh Alaihissalam, and you have committed a terrible
crime, you go to the Qadi, and the
Qadi says, okay, your, how do you say
that, your punishment, no, your sentence, your sentence
is that, you have to stay, remain in
a room, three meters on two meters, for
a thousand years, you have no window, you
only eat bread, you drink water, no family
visits at all, during nine hundred years.
Okay, that's the sentence.
You are sent to prison, and then when
you arrive in prison, all of a sudden,
you see it's a room as big as
this one, you have many windows, you have
Wi-Fi, you have your family, being allowed
to visit you whenever they want, you have
everything, and a bed, so now even though
you are in a prison, you are within
these walls, confined between these walls, nevertheless, it
looks like Rahmah, doesn't it?
Because your original punishment, was that little small
room, without windows, without anything, but, and then
after, one hundred years, all of a sudden,
your room, turns into that small room, but
you still have windows, you still have your
family visiting you, you are still eating five
star restaurant food, and after two hundred years,
all of a sudden, you only have bread
and water, but all this time, I was
actually being in the Rahmah, isn't it?
Because I got more, then I should actually
receive, from the good things, so my punishment,
was not in harmony with the sentence, is
this clear?
So when Allah subhanahu wa ta'ala puts
us, inshallah not us, I mean, in *
fire, then actually what we deserve is there,
but we start here, we will never be
punished as much, as we should have been
punished, so even in * fire, the punishment,
like Allah subhanahu wa ta'ala said, وَلَا
نَزِيدَكُ إِلَّا عَذَابًا the only thing we increase
you with, says Allah about the people of
Jahannam, is punishment, we will increase you in
punishment, but this increasing in punishment, is never
more than the sentence you were given, so
all that time actually, you are still living
in the Rahmah, in the divine mercy, although
you are being punished, is this clear?
So this is the way that we look
at it, so now Al-Adl subhanahu wa
ta'ala, is not only the one that
is just in, subhanallah, in his rulings, but
they say Al-Adl is also the one
that created everything, with the right proportions, correct
proportions, remember last time when we spoke about
the giraffe right?
Did we speak about the giraffe?
What did I say Khayyam?
Exactly, for it to stay upright it's easy,
and to go down it is difficult, due
to the muscles, then we spoke about the
elephant not having a neck, but having a,
instead of it right?
So now even if you look at the
proportions of the human being, and the way
that everything was placed, we have our eyes
here, and our nose here, and our mouth
here, we look at our food, we bring
it to our mouth, it smells it, is
it okay, is it rotten, is it off,
is it bad, it's giving us information, we
see, we smell, we eat, now if the
nose was here, and the mouth was there,
we wouldn't smell our food, we wouldn't know
if it's bad or good, if our eyes
would be like the eyes of a camel,
which are on the side, it's not in
front, the scholar said, Allah Subhanahu Wa Ta
'ala said in the Quran, فَلَا يَنظُرُونَ إِلَى
الْإِبِيلِ كَيْفَ خُلِقَتْ Don't they look at the
camel in the way she has been created,
this is Al-Adl, meaning in right proportions,
because one, the eyes of a camel are
here, because when a desert storm comes, a
camel doesn't need to stop, she can just
go on, you know, no problem, and she
has these long eyelashes, that protect her from
the sun, you know, it goes like this,
so even when the sun is there, it
doesn't bother her at all, she can find
water from a distance of more than 100
kilometers, she knows where to find it, no
problem, her eyesight is in such a way,
that she sees you 10 times bigger than
you are, because if not, a camel is
very strong, you can't control a camel, apart
from in two ways, one, because Allah made
you appear bigger than her 10 times, and
two, because her nose is very sensitive, so
you put a ring through the nose, the
minor thing you do, she feels it immediately
and she follows you, and this is why
the Prophet ﷺ said, like, تَعَاهَذُ الْقُرْآنِ meaning,
keep on holding on to the Qur'an,
by revising it, because she escapes much quicker
than a camel does, meaning, when you remove
the ring, and she doesn't see you, she's
gone, and this is why you see that
these small children, who do these camel races,
they just walk with the camel, a camel
is so strong, so another thing is, she
has like a harness, you know, when you
look at her belly, there's a harness, so
that when she lays down, lies down, she
doesn't feel the heat, there she is, she
doesn't drink, you know, with many sips, she
drinks it in one time, one sip, like
this, so that, you know, like when you
go to fill your car, same thing, in
one go, and there she is, so now,
if you're going to look at this camel,
then Allah Subhanahu Wa Ta'ala is Al
-Adl, meaning, that every creature, has been created,
in harmony with its environment, and this is
the very proof, that someone intended this animal,
to live in that environment, and this is
Al-Adl, Subhanahu Wa Ta'ala, when you
look at the way that a jaguar, for
example, when it's in its natural environment, you
just don't see it, then they say, like
the human being is the only creature, which
has been given power over fire, a lot
of say light today, but fire, Allah Subhanahu
Wa Ta'ala, أَفَرَأَيْتُمُ النَّارَ الَّتِي تُورُونَ Now,
don't you have a look at the fire,
that you light, and you light the fire,
why?
One, because the human being doesn't eat raw
meat, to start with, meaning, usually, they cook
their meat, or they barbecue their meat, and
when you look at our teeth, and you
look at our tongue, you see that they
were not created to eat raw meat, but
look at the tongue of a cat, for
example, it's very rough, look at its teeth,
it's made to tear it apart, the same
thing, human being is in need of fire,
or light, because during the night we can't
see, nocturnal animals, they do, they see during
the night, so all of a sudden, their
eyes become reflective, right?
You see their eyes, and you say, oh,
what's going on?
And Allah Subhanahu Wa Ta'ala, created that
they just need a fraction, a small amount
of light, for them to transform into their
eyes, a new eyesight, which allows them to
see clearly.
Also, the animals living in cold environments, they
have the right, what?
fur, or skin, or whatever, that protects them
against, what?
against bitter cold, the human being doesn't, so
he's in need to warm himself, so he
was given fire as well.
A human being, very strangely, they sit happily,
ever after, around a campfire, let's tell some
stories about the Sahaba, you know, and it
attracts them, so they come, and let us
talk, with a nice little warm tea, but
when the, you know, ferocious animals see this
fire, they run away, and we are weaker
than these animals, so we have to protect
ourselves, so this is fire as well.
All of this is Al-Adl, the one
who has created everything, perfectly in harmony, with
its needs, and its wants.
Is that clear?
So this is Ajeeb, and like this, Ibn
Al-Qayyim, in his book, Dar Miftah Al
-Sa'ada, it's in three volumes, the best
version is the one with, the Tahqiq of
Shaykh Al-Halabi, anyway, so you need to
have a look at this, Miftah Dar Al
-Sa'ada, of Ibn Al-Qayyim, where he
talks, throughout the book like this, then look
at this, look at that, Ibn Al-Qayyim
says, in his Tafsir, when talking about Al
-Adl, and he says, look at the sky,
the sky is blue, it's good for the
eye, then the grass is what?
Grass is green, and the sun is yellow,
and the night is black, he says, now
imagine, these colors to be mixed up, grass
is black, sun is green, or the grass
is blue, the sun is green, and the
sky is red, whatever, so it doesn't, you
know, you would go crazy, there are psychologists,
who do research, for the effect of colors,
on the human being, this is a part
of marketing, psychology as well, to look at
this, so when you look at fast food
restaurants, it's always red, and yellow, and orange,
and music is much louder, so that you
wouldn't stay too long, so these colors make
you, kind of aggressive, and restless, so everything,
even the colors, like how are we choosing,
how are we choosing, not our milk, our
orange juice, how are we choosing it, it's
all oranges, we look at the pictures, and
these pictures are drawn, photoshopped, and everything, but
we look at the pictures, oh that looks
nice, this orange juice looks better, it's just
oranges, you see, so in everything we see,
you know, we see that people are using
these colors, or misusing in a certain way,
these colors, to make money, and Allah chose
the best of colors for us, to find
our rest, so Allah subhanahu wa ta'ala,
says something very beautiful, and he says, وَلَقَدَ
زَيَّنَّ السَّمَاءَ الدُّنْيَا and we have beautified, for
whom, for us, the sky of the dunya,
subhana, Allah has made it beautiful, so now
to come back, al-adl subhanahu wa ta
'ala, as we said to start with, is
the one who will only judge us, by
what, by what we have done, he can
either treat us with his adl, or with
his fadl, and then we said, al-adl
is not only in his rulings, but also
in the way he has created, you know,
everything, in the correct and right proportions, like
your eyebrows, for example, they are so beneficial,
like when your eyebrows, in Arabic, are called
hajiban, and you hear the word hijab in
it, right, it's because your eyebrow, يحجبو, puts
a veil between sweat and your eyes, when
you sweat, your eyebrows stop this sweat from
dripping into your eyes, and that hurts, it's
very salty, so it comes into your eyes,
I had a brother, not a blood brother,
an akhi, and he had a disease, he
didn't have any hair, he didn't have any
hair, so he didn't have eyebrows, he always
had to wear his cap like this, till
here, you see this, like this, until he
was about here, I asked him, why do
you do this, he said, because I don't
have eyebrows, he said, and then if I
sweat, it's hot, I sweat, it drips into
my eyes, and then I can't see, we
just don't seem to be seeing all of
these things, we got so used to these
things, that we take them for granted, we
just take them for granted, Subhanallah, our nails,
and Subhanallah, our teeth, stop growing, they stop
growing, first they're small, and Subhanallah, and then
they're big, and ajeeb, they grow in harmony
with the needs of the child, at the
very beginning, it's not in need of teeth,
then secondly, it doesn't know how to chew,
because it's not ready to chew food, so
it just needs the front teeth, to take
something, to grab something, but it can't chew,
then when it's ready to chew food, you
will find other teeth, so it's biological growth,
if I can say it like this, or
evolution, is showing us what it is in
need of, first it's liquid, then it's this,
then it's that, and also it's teeth are
small, because it's mouth is small, imagine how,
immediately teeth of an adult, and you have
this baby, it will look very strange, wouldn't
it, so now it loses it's teeth, now
because it's growing, and there you go, you
got your new teeth, not all at once,
*, gone, first this one, then that one,
then this one, then that one, Subhanallah, ajeeb,
this is al-adl, this is al-adl,
Subhanallah, and then you see teeth are growing,
but they stop, nails, they don't stop growing,
because we need them all the time, teeth
too, but they are strong, our nails, we
need them, if your nails are too short,
you can see, how much you are in
need of your nails, if you cut all
of your nails too short, you want to
pick something up, you can't, you know, you
go like, try to pick up your, I
don't know, your bank card, or everything, or
anything, you can't, you want to scratch, with
the tips of your fingers, it doesn't help,
you can't, you are doing like this, it
doesn't go away, and so many other different
things, that you do with your nails, so
every time we get new nails, because they
are worn out, and then there you go,
you got some new ones, thank you Rabbi,
there you go again, thank you Rabbi, Subhanallah,
and cutting your nails doesn't hurt, cutting your,
I mean taking out your teeth does, imagine
now, and they are from the same kind
of structure, so imagine now, that cutting your
nails, would be as painful, as taking out,
removing your teeth, then for cutting your nails,
you would have to go to hospital, what
are you going to do today, well I
have an appointment with a doctor, I am
going to cut my nails, there they are,
with backstairs and everything, laying down, just for
their nails to be cut, there would be
traffic jams, Subhanallah, there would be so many
new hospitals, people would be making money, cutting
your nails would be very expensive, true or
not, but it's the same material, your teeth,
and this here, so why does this stop
growing, and this doesn't, I didn't do it,
Al Adl, you see, and this is why,
when Allah Subhanahu Wa Ta'ala, talks about
Al Khalq, He says, يَا أَيُّهَا الْإِنسَانُ مَا
غَرَّكَ بِرَبِّكَ الْكَرِيمُ O human being, what distracted
you from your generous Lord, الَّذِي خَلَقَكَ فَسَوَّاكَ
فَعَدَلَكَ what distracted you from your generous Lord,
the One that created you, خَلَقَكَ فَسَوَّاكَ in
correct proportions, and then عَدَلَكَ He created you
with عَدَلَ this is what we are talking
about, the width of your arms, is the
length of your body, from here to here,
is the length of your body, So Allah
subhanahu wa ta'ala, and there are exceptions
of course right, but usually it's like that,
so you see everything is just beautiful, everything
is beautiful, سُبْحَانَهُ وَ تَعَالَى Allah, okay good,
so we can go on like this, so
we don't want to do this, also our
sight, العَدَلَ look, I now see this tea,
if there is something in my tea, do
I see it, yes or no, yes and
no, I see that which harms me, I
don't see that which doesn't harm me, meaning,
if there is a little fly in it,
or a little wasp, or a bee, or
a piece of wood, I go like this,
take it out, okay, but now there are
so many things here, bacteria and everything which
I don't see, if Allah were to have,
given me a sight, a microscopic sight, microscopical
sight, then I would see all these little
tiny beings herein, and I wouldn't drink anymore,
it would be like, oh, no thank you,
you know, see them jumping around, smiling at
me, no thank you, so even this is
عَدَلَ, you know, this is عَدَلَ, that I
see everything, in harmony with my needs, not
in harmony with reality, because there are many
realities within reality, when I take my microscope,
or I take my telescope, all of a
sudden I see a world, which was unseen
to me, and this is why we also
believe in the world of the unseen, we
weren't given the strength, our eyes were not
given the strength, to see the unseen, exactly
as my eyes were not given the strength
to see these bacteria, exactly as my eyes
were not given the strength, to see what?
to see the stars, farthest away from the
earth, and the unseen exists, it's around us
now, but our eyes were not given the
power, the strength to see it, and this
is why when Abu Hanifa, was asked by
people, show us God, if God exists, he
says, come tomorrow with Duhur, so they came
with Salatul Duhur, and he told them, look
at the sun, sorry I can't, look at
the sun, and they went like this, because
it was Duhur, in the desert, I mean,
you can't look at the sun, he says,
look, you have asked me to see the
creator, if you are not even able, and
strong enough, to look at the light of
creation, how do you want me to show
you the light of the creator?
Done.
The same thing, if I write now, on
a piece of paper, I write something, whatever
it may be, and I hold it here,
if you are very close, you will see
what it is, if I am a bit
further away, you might not be able to
read it, but you will see that there
is something on it, then when I go
50 meters away, you will see a white
piece of something, but you won't see the
writing on it, you will just think it's
entirely white, so you not seeing it, doesn't
mean it isn't there, is that clear?
This is even with creation, I write on
a piece of paper, 30 meters away from
you, you see a white paper, you don't
see anything written on it, it's not even
visible, it's just white, so it's not because
you can't see it, that it's not there,
if you can't see it, it's not due
to it, but it's due to you, so
that's the same with Al Ghayb, so Allah
subhanahu wa ta'ala, He is Al Adal,
and didn't allow us to see Al Ghayb,
for many reasons, one is because it's a
test, and two, imagine, me now talking to
you, seeing your two angels, writing, and all
of a sudden, I see the one on
your left writing, I say what's going on,
so you see, I see them writing, then
I see your Qarin, Qarin is your shaytan,
who is always with you, whispering, and I
see him whispering, and then all of a
sudden, I look outside, and I see the
souls of the deceased, just flying through the
air, with the angels, taking the good souls,
and they go to level 1, 2, 3,
4, 5, 6, 7, and the bad souls,
and they just throw them back into their
graves, and what if you were to hear
them as well, it would be terrible, so
Alhamdulillah, this is Al Adal, life, while seeing
the unseen creatures, would make life impossible, you
see, and also, Al Adal is the one,
that gives us, you know, our moment in
time, without knowing what is about to happen,
otherwise people might not enjoy things, if I
would have known, that my orange juice, would
be spilled over my trousers this morning, half
of it, then I probably wouldn't have enjoyed
my orange juice, I would say just leave
it, because I'm going to spill it anyway,
so the Adal is, no, you live according
to what you know, not according to what
I know, that's Al Adal as well, because
otherwise, if you know that you, I don't
know, so many things, that you're going on
a journey, and you don't know, that you're
going to lose your passport, on the last
day of your journey, if you were to
know it, on the first day of your
journey, your 7 days of holiday, will be
worries, oh I'm going to lose my passport,
oh no, imagine, it's 7 days, you can't
enjoy your moment in time, but now you
don't know, so you're enjoying, yes Alhamdulillah, MashaAllah,
good day, MashaAllah, today last day, Alhamdulillah, even
that last day, until the very second, where
you come to the conclusion, that you lost
your passport, you're happy, like just one second
before, yes MashaAllah, we're going back, we're going
to see our granny again, yes, where's my
passport, you see this, so you were happy,
so if we were to know, everything which
would happen, we couldn't be able to enjoy
our moments, so this is Al-Adl, he
gave us everything in correct proportions, and in
harmony with our needs, in harmony with our
wants, and so much more, is it clear
what the name Al-Adl stands for, so
it's not only in his Hukam, but also
in his Khalq, so Adl, is not only
in the rulings, but also in his creation,
okay, are there any questions about what I've
said, no, you're sure, it will help me,
yes, it's
Jamal, yes for me it is Jamal, because
it might sound strange, but Allah's Adl, is
more preferred, I prefer Allah's Adl, above people's
Fadl, I prefer justice of people, above bounty
of human beings, why, when people, when you're
in the clemency, or bounty of people, one,
they can change their mind, two, they can
turn against you, three, one day they might
remind you, of what they've done for you,
now, remember when I did this and that,
there's nothing as filthy, as to hearing people
who were good to you, turning into people,
mentioning what they have done for you, and
this is why Allah subhanahu wa ta'ala
says, قَوْلٌ مَعْرُوفٌ وَمَغْفِرَةٌ خَيْرٌ مِنْ صَدَقَةٍ يَتْبَعُهَا
أَذَاءٌ a good word, and a forgiving word,
like somebody asking you for help, you say
a good word, I'm sorry I can't, I'm
sorry it's a bit difficult for me, no,
is better than Sadaqah, giving away in charity,
and following it up with, what?
with evil, meaning harming people, reminding them of
the good you have done for them, and
especially also for husbands, or for wives, we
are not allowed to do this, like for
example, your wife tells you, oh I would
like to have a new bag, from Moschino
or whatever, I would like a brand, for
example, what?
Asda, what's Asda?
I know what it is, well, if people
don't specify it, well, true, yeah, so for
you, and I give you like a small
card, so now to come back, so let's
say somebody wants something, like either the husband
or the wife, and then you say, and
then all of a sudden you say, but
no, today we can't remember last time, and
the person means it sincerely, and the other
person says, you never, every time, whenever I
ask you something, you say no, now you,
your nafs comes up, and you are going
to remind her of every time you said
yes, every time I ask you to visit
this and that, you say no, you say
no, 13th of August 1920, so you have
a list of everything you did, and I
did this, and then that, and you are
saying even more, the person was just asking
about visiting, and I bought you this, and
I bought you that, boom, boom, boom, boom,
what goes, what goes here, what happens is
that all of your hasanat are gone, gone,
you are scrolling them away, I did this
for you, gone, that for you, gone, that's
a problem isn't it, so that's where the
nafs comes up, do you know that the
Prophet ﷺ never used to say no, whenever
it was in, within his possibility, he would
not say no, and even when it was
not within his power, he wouldn't say no,
he would say I will see, and then
he would do, so it's not like Khayyam
saying like, okay we'll see, no, no, no,
when he said we'll see, he would see,
and this is why Khadija ﷺ, you never
did that with me, so when Khadija ﷺ,
the Prophet ﷺ came back, when he saw
Jibril, one of the things she said was,
and whenever people ask you for something, which
you yourself don't have, you nevertheless make it
possible for them to have it, meaning that
if you would come to me, I would
come to you Khayyam, and I would say,
do you have some milk for me please,
and you don't have milk, and you don't
have money to buy milk, you would go
borrow some money, or lend some money, buy
milk, give me the milk, and then monthly
pay that person, until you paid the milk,
this is what the Prophet ﷺ used to
do, so now to come back, what I
said is, I prefer Allah's adal, I know
when I go back to Allah, I won't
only find good things, everybody comes back to
Allah with sins, but I know that if
Allah were to punish me for my sins,
that I won't feel bad about the fact
that he's punishing me, knowing that I deserve
it, there's nothing more difficult upon a human
being, being accused falsely, or being punished for
something he didn't do, so at least the
punishment then will be physical, but it won't
be emotional, meaning I have been wronged, so
now human beings when they do good for
you, very often they break your heart afterwards,
very often, and this is why the Prophet
ﷺ said in the Jamia of Imam Suyuti,
love your beloved one moderately, because one day
he can turn into your enemy, and love
your enemy or hate your enemy moderately, because
maybe one day he will be your beloved
one, so moderately means through fiqh, not through
emotions, even the one who wrongs us, we
are going to give his right, he has
a right over us, then we will give
it, even though it might hurt on the
inside, we don't care, fiqh is higher than
our emotions, that's the most difficult thing, it's
a Muslim al-mu'min, this is why Allah
called him mu'minin, Allah says, فَلَا وَرَبِّكَ لَا
حَتَّى يُحَكِّمُوكَ فِي مَا شَجَرَ بَيْنَهُمْ ثُمَّ لَا
يَجِي حَرَجًا مِّمَّا وَيُسَلِّمُوا تَسْلِمًا Is there somebody
else memorizing Quran, so I can include you
as well?
No?
Okay.
Allah says, فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ By your
Lord I do swear, they are no true
believers, until they take you Muhammad as a
judge over their affairs.
So Allah included iman here, and called the
people who do this mu'minun.
Now, I mean, it is far more difficult
to stick to fiqh, when everything in yourself
is against it, but you stick to it,
than praying during the night, and fasting on
Monday and on Thursday.
Some people think being pious is just that
part.
The most difficult part in being pious, is
submitting yourself to fiqh, when the ruling is
not in your favor.
This is why Allah said, they don't truly
believe until they take you as a judge,
over their affairs.
فِي مَا شَجَرَ بَيْنَهُمْ Their disputes.
And then?
ثُمَّ لَا يَجِي دُوْا فِي أَنفُسِهِمْ حَرَجًا مِّمَّا
قَضَيْتُ And then they don't find any rebellion,
or obstruction within their hearts, against that which
you have decided.
وَيُسَلِّمُوا تَسْلِيمًا And they submit themselves entirely.
That are the true mu'minun.
And today, as I always say, as we
don't have fiqh, we just don't know.
So many things, which were maybe even in
our advantage, and that the person in front
of us said, okay, I believe you're right,
I listened to your argument, it's for you.
Maybe according to the fiqh, it was for
him.
But you just know how to talk very
nicely and smoothly, so now all of a
sudden, even that person thinks that you are
on the haqq.
But you are on the batil according to
the fiqh.
You understand?
So, al-adl and al-fadl, we need
to go by al-adl.
So now, another thing in adl, is that
Allah subhanahu wa ta'ala hasn't got any
preferences when it comes down to truth.
The Prophet ﷺ made it very clear.
He said, if Fatima radhiAllahu anha would steal,
I would be the one applying the what?
The had.
How do you say had?
The punishment.
Okay, okay.
So, he made very clear, even though it
is my daughter, she, it's not because she's
my daughter that she would escape from that
punishment.
You see?
So, now, very important, when you believe in
Allah being al-adl, who hasn't got these
preferences, we should have the same thing with
our children.
And that's the most difficult thing.
Imagine you're playing in a park, and you
have a boy six years old, and your
son is four.
The boy of six years old is always,
it's like next to your child.
And all of a sudden, your child comes
back, and you see that its face is
full of sand.
You know?
And there is sand in its mouth.
It comes back running to you.
It says, Daddy, daddy, mommy, mommy.
That big boy just hit me and put
sand in my mouth.
You're boiling now.
Where is that shaitan?
You know, you, you, you, and then you
know my child doesn't lie.
You know that one?
My child doesn't lie.
My child always speaks the truth.
So now the other parent comes, and says,
what is happening?
Yes, your son, I mean, he's six years
old, he's bigger than my child, which is
obvious.
I mean, you need to watch out, you
know, for your child when it plays with
smaller children.
And they say, I'm sorry, but my child
doesn't do these kind of things.
Yeah, neither does mine.
My child never lies.
So what are we doing now?
We are going by hadal.
We are going to ask.
We are going to investigate.
We are not going to judge in the
favor of our children just because it is
our child.
We don't do this.
We are Muslims.
We don't care with whom the haq is.
We want the haq to be established.
So even if it is against my child,
well, then I submit, because submitting to the
truth is submitting to Allah.
Of course, emotionally, it's normal, it's normal that
you're involved.
It's your child.
But you will not overrule fiqh with your
emotions.
So you're going to ask, say, Habibi, is
it true?
And very often, when you keep on asking,
especially when you tell your children that you
won't be angry if they tell the truth.
But then don't betray them.
Like say, Habibi, just tell daddy.
Just tell mama.
You know, we won't be angry when you
tell the truth.
You know, we like the truth.
No, mama, I didn't.
Just tell me, you know.
Allah loves people who tell the truth.
I did it.
*!
So, what did you tell your child now
to never ever tell the truth again?
So what are you going to do when
it says, yes, I've done it?
You say, I'm so proud of you that
you have spoken the truth.
And for this, I will reward you.
But you know I have to punish you
for the child you spoke ill about or
your evil deeds.
Is that clear?
So yes, you're going to punish it.
So next time when you ask for an
ice cream, the first time, I'm not going
to give it to you.
Look at this.
So next time when it asks for an
ice cream, it says, remember back in the
park when you spoke the truth?
It says, do you remember I said that
you were not going to receive an ice
cream?
If you educate your child like this, it
will work with aql and not with emotions.
Even when it's very small.
And then it will say, yes, daddy, I
remember.
It said, well, this is that time.
And don't come back on your words.
Because if you do, it will never take
you seriously.
Now, and then when you leave the park
and you see that your child has actually
submitted itself to this ruling and it doesn't
complain and it says, yes, you are right.
You promised me, you told me this.
And you go away with your child.
You let it play a little bit.
It said, come now.
Do you remember that I said that I
was going to reward you as well?
And it will say, yes.
It said, well, I'm going to give you
two ice creams today.
So just with an extra, you know, thing
on it, on top.
Not two.
So anyway, so a little extra.
So now you have taught it that the
reward for being good is bigger than the
reward for being bad.
You have taught it to speak the truth,
that truth, that doing evil will be punished
and speaking the truth will be what will
be rewarded.
But the problem is because we want life
so, we want to enjoy our free moments
when we have children.
When does the child stop being a child?
That's what we're actually saying.
As long as this toddler is walking around
or your children are in need of you,
well, you have chosen to be the parent.
And they didn't choose to be the child.
So when they're there, they're there.
So you don't have a free moment.
You don't have a moment where you can
say, now stop being my child.
It doesn't work.
When they sleep.
So when they sleep, that's it.
And that's why we want, I'm sorry about
hammering all the time on the same thing,
but social media is taking away a lot
of our time.
So then we go to the park and
we want to scroll over Instagram, Facebook, Snapchat,
whatever.
And then our child comes next to us.
He wants us attention because all the week
it's at school.
Just go and play, play.
I told you go to play.
So we are not even educating the children.
Why?
Because we want fake time.
This is fake time.
It's not true time.
So let go a bit of this.
Do you know that a study said that
parents look more on their screen than in
the face of their child?
I read a study of two years ago.
Parents look more on their screen than they
look into the eyes of their children.
That's ajeeb, isn't it?
It's ajeeb.
So this is the way of parenting today.
So and then because you want to, you
want your free time, you just put anything
on television.
Give them a tablet when you stroll, when
you walk around.
I'm in shock.
Children three years old, in their pram there,
we say pram, right?
They are on their tablets.
Where is family time?
Nothing.
You are killing its eyes, killing its brain.
Do you know that a child, when it
watches television, burns less calories than what?
Sorry, than when it's asleep.
Like meaning, they say when it watches television,
it doesn't burn anything at all.
And they're in zombie modus.
Sleep modus, zombie modus, whatever.
So they said that watching television for children
is bad for their health.
It's even bad for their health, for their
heart, for everything.
So let's go back to times where children
climb in trees, where people go out and
play, where they play football, hide and seek,
and all these other things.
That were good times.
And when my grandparents used to say, yeah,
back in the days, that were good times.
I said, I'm never going to say this.
And I'm really saying it guys.
Go back.
Go back was better.
Okay.
Al-Adl.
So what we are doing, barakAllahu feekum, we
are saying that we are not going to
rule in the advantage of someone because that
someone is beloved to me.
Even if it were to be your own
wife, or your own husband.
Your wife comes back.
Yes, and I don't know, that woman said
so and so and such and such.
I don't want you to see her husband
anymore.
Now it's done.
I mean, who does she think she is?
What are you going to do now?
Well, you are going to listen to your
wife, which is normal.
You are going to give her advice.
But based on what she said, you can't
judge that other person.
Because your wife, exactly as the other wife,
can be wrong.
Or your husband can be wrong.
But you can say, I will not see
that person anymore, because you want to have
peace in your home.
But you are not going to judge the
person.
Because judging is always in need of hearing,
listening to two people.
So al-adl, that's the last thing I
say before the break.
Al-adl is what?
Al-adl is that you judge with the
truth, even if it were to be against
yourself.
Even against your own self.
And the example I'm going to give is
about a man, who went to send money
for someone, through Western Union, a poor family
in Africa.
And he went with that person, and he
said, I'm going to send some money for
your poor family.
So he went to send a thousand dollars.
When he came there, you know, he said,
okay, that's a thousand dollars, and you can
reduce, deduct the, the what?
The costs to send the money.
The person next to him said, no, you
promised to send thousand dollars.
Can you imagine?
You, out of your own will, you say,
I'm going to send thousand dollars to your
family.
And the moment you want to send it,
you're going to send 925, because the costs
are 75.
This person next to you says, no, no,
no, no, no.
You told that you would send my family
thousand, not 925.
How would you feel?
Honestly.
How would you feel?
Do you guys get the example?
Is the example clear?
Okay, so, you are doing a favor, and
this person is complaining.
Well, this person is right.
Because you said, I will send thousand.
And maybe he told his family back there,
that thousand would be sent.
So, they made choices in their lives, built
on that thousand dollars.
So, emotionally, I'm saying, shouldn't you say thank
you?
Shouldn't you be grateful?
Who do you think you are?
I'm never going to help you again.
But fiqh is telling you, you made a
promise, keep your promise.
That's fiqh, and that's emotion.
And now what the problem is, when this
person said, yes, actually, this person was trying
to be a good Muslim.
He said, actually, you are right.
I should send thousand.
So, I will send thousand.
Can you help me with the costs?
He said, that's not my, it's not my
responsibility.
He said, but it's for your mother.
He said, you were going to send it,
not me.
This is still fiqh.
There is nothing bad, nothing evil.
So, now he said, no, again, you are
right.
He said, if you knew that I was
right, why did you try to escape from
your promise?
Nafs is being torn apart.
And then this person said, I'm sorry, you
are right.
And this person went away, and said, yes,
I was right.
Is it good to behave like that person?
No, that's not good.
But has he done something haram?
No.
Was he right in what he was saying?
Yes.
Was I wrong, not I, this person that
I'm pretending to be, was I wrong in
only sending 925 while I was saying a
thousand?
Yes.
Because I made a promise.
This is a hadith.
And that's the most difficult thing.
Because very often when we help people, we
do something for them, we expect them to
understand that we don't live up to what
we have promised.
You say, I'm going to help you move
from 9 to 5 today.
That person goes and says, it's 3.30,
you know, my children need me a little
bit, I'm gone.
Now this person says, that person can be
happy because I helped him from 9 to
3.30. But you promised until 5.
So I have the right to feel bad
that you went an hour and a half
early.
Is that clear for everybody?
Yes?
Okay.
So, after...
Yes?
That person?
Yes.
This person was right.
That person was actually wrong.
Even though he was doing good.
So this...
Well, this one goes away, but he should
be taught to have ethics and norms and
a good behavior.
Because behavior-wise, this was very bad.
But we are talking about the fiqh, about
the adal on my side.
His behavior was very weak.
There was no brotherhood, there was no empathy,
there was no rahmah, there was no gratitude.
But fiqh has got nothing to do with
these emotions.
You see?
Fiqh is not about this gratitude and about
this, you know, acknowledging someone's good.
It's just about facts.
And the fact was that I made a
promise that I had to hold on to.
And he was right in that way, and
he was wrong in another way.
Okay?
InshaAllah, we have a break of 10 minutes
and then we come back.