Sulayman Van Ael – The Divine Names 8 The Relationship Fiqh
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Do you want to have a microphone or
not?
Yes?
Okay.
With the will of Allah in this last
class of this series, I would like to
mention some of the important things that are
connected to knowing Allah subhanahu wa ta'ala.
And also to mention how the names of
Allah subhanahu wa ta'ala are connected to
Fiqh.
So these are two things I would like
to have a look at inshallah.
So the first thing is, why is it
important, once again, to know the names of
Allah subhanahu wa ta'ala?
We've mentioned some of this.
And then secondly, how are the names of
Allah subhanahu wa ta'ala connected to Fiqh?
So these are two things that I would
like to shine a light on today inshallah.
One of the scholars said, if you know
Allah, you know yourself.
And if you know yourself, you know Allah.
This has been misunderstood by many people.
And some of the people have claimed this
saying to reflect a kind of anthropomorphism, meaning
that we compare Allah to his creation, which
we don't.
The aqidah of the sunnah is that we
don't compare Allah subhanahu wa ta'ala in
any way to his creation.
So what do they mean when they say,
if you know Allah, you know yourself, and
when you know yourself, you know Allah?
Well, when you look at your shortcomings and
weaknesses, then you know what Allah is not.
If you see that you forget, you know
Allah doesn't.
When you see that you have strength, but
that your strength reduces, decreases, then you know
that Allah is qawiyun mateen, meaning he's strong,
but he's at the same time mateen, meaning
that his strength doesn't decrease.
When you look at Allah subhanahu wa ta
'ala's wisdom and knowledge, and you look at
your own ignorance, you know that this is
not Allah subhanahu wa ta'ala.
So this is what they mean when they
say, if you look at yourself, if you
know yourself, you know Allah.
Meaning, if you know yourself truly, not skimming
the surface of yourself, but you know yourself
and your flaws and your shortcomings, then you
will know Allah.
You will know that he is in no
way like this.
And if you know Allah, you know yourself.
Because by looking at how perfect he is,
you know how needy you are.
You know how vulnerable you are, without his
protection.
You know how humiliated you are, without him
honouring you.
You know how low you are, without him
elevating you.
So at the end of the day, by
looking at Allah subhanahu wa ta'ala, you
actually found what you were in need of.
And one of the main reasons why people
are not able to find any form of
happiness, is because they do not know Allah.
They are like beggars, knocking on every door,
not finding anybody to give them what they
are looking for.
And if we just look at the movie
stars, the singers, the people that are very
rich, the majority amongst them are depressed.
Even though they have everything you are wishing
for, materially.
They commit suicide, their children very often go
astray.
So they didn't find this happiness.
So this is one thing.
So now when we look at the importance
of the names of Allah subhanahu wa ta
'ala, it is actually the basis for your
worship.
Like if you see that you are not
able to strengthen yourself, not able to put
yourself on the path of worship, then this
is because you don't know Allah.
That's all.
So many people that are suffering with ongoing
haram in their lives, other people with ongoing
bad characteristics in their lives, then this is
due to a lack of knowledge of Allah
subhanahu wa ta'ala.
Because, imagine yourself, sitting on a bus, and
you want to gossip about someone.
You want to gossip about X.
And you are sitting with your friend and
you say, do you know what X did?
He goes like, he's there.
What are you going to do?
Are you going to gossip?
You are not going to gossip.
Why?
Because X is there.
Your father doesn't know that you smoke.
You go into a shop, buy some cigarettes.
All of a sudden you hear his voice.
You are not going to say, give me
a packet of cigarettes.
You are going to say, I wanted some
chewing gum please.
You are going to change it.
Why?
Because your father is there.
Knowing that someone is present will stop you
from doing what is bad.
So the only reason why we do things
that are bad is because we forgot that
he is present.
Does that make sense?
So this is the only reason.
And this is why the Messenger of Allah
s.a.w. has said, like Imam Ibn
Rajab r.a. mentioned in his Jamil Ulum
Al-Hikam, and the hadith is authentic.
He said, and it's in the Musnad of
Imam Ahmad, He said, behave like someone who
is always accompanied by a person he respects
from his community.
For example, you are married.
And usually when you talk to your wife,
it's more like, come on, just let it
go.
Now your father-in-law is there.
How are you going to talk to his
daughter?
You will not even ask for a glass
of water.
You will say, do you want a glass
of water?
Look, Dad.
So you are going to show off.
So what is happening is the more sure
you are of someone's presence, the more that
you knowing this person to be present will
have a direct influence on the way you
behave.
Like for example, I'm driving a car.
And it's like during the night, one at
night, and you know, it's a crossroad in
the middle of nowhere.
There is literally no car, not even a
bike, a fly, a motorcycle, nothing.
And now you're sitting there, and it's red,
red light.
To be quite frank, you ask yourself the
question, why am I stopping?
There's no one.
I know that there's no one.
But now there's a little camera, flashlights.
Of the police.
Are you going to stop or are you
going to continue?
Honestly, there's no one.
But you know this camera is working.
If I pass the red light, 150 pounds
done.
What am I going to do?
I'm going to stop.
You're not going to continue.
So once again, to show you, if you
know that there is muraqada, that there is
muraqada, that someone is observing you, then the
way you behave will differ from if you
are ignorant of him observing you.
And this is why one of the names
of Allah is al-raqeeb.
Al-raqeeb, subhanahu wa ta'ala, the one
that observes people.
Their outward behavior and their inward state and
emotion.
Is that clear?
So this is the first thing we have
to know.
Knowing Allah subhanahu wa ta'ala will eventually
lead to us no longer doing anything which
we will be ashamed for on the Day
of Judgment.
This is exactly what we need to do.
If we believe in a Hereafter, then we
shouldn't do anything that will expose us in
a negative way on the Day of Judgment.
Do you agree?
So you believe in Al-Qiyamah, you believe
in Allah subhanahu wa ta'ala, so you
shouldn't do anything which influences or which puts
you in a bad daylight.
So Allah subhanahu wa ta'ala, knowing Him
will eventually lead to that state.
So why do we want to know Allah?
Why do we want to get to know
Him?
We want to be always in a state
where we know that Allah hears us, sees
us, knows what we do.
But the way I'm putting it is like
almost trying to convince you that it's something
negative.
The negativity in a certain way which is
not negative is a lower state.
The lowest state of a human being on
the face of the earth is not doing
something bad because Allah is observing him.
Doing something good because Allah is observing me.
This is the lowest state.
And this counts for the majority of people.
If it weren't for Allah punishing me, maybe
I wouldn't have prayed.
Maybe I wouldn't have fasted.
Maybe I would have done something haram.
But there is a punishment.
If it weren't for His punishment, I wouldn't
wake up for Fajr or wouldn't pray or
whatever.
So people are moved by this lower state.
They say if this lower state doesn't move
you, you are close to your own destruction.
Like if fear for Allah doesn't move you,
nothing will.
That's the lowest thing.
Somebody doing haram or not doing what he
or she has to do is actually saying,
I don't mind Allah looking at me and
telling me to do something and I'm not
going to do it.
This is exactly what Iblis did.
Like when Allah said, what was wrong with
you that you didn't do sujood when I
commanded you to do so?
Then he answered, He said, I'm better than
him.
You created me out of fire and him
out of clay or sand.
So the biggest sin ever committed was based
on not doing what Allah wants you to
do.
And they say that people that do not
pray are in reality a reflection of shaytan
on the face of the earth.
Because Allah says pray and they don't.
And this is why Allah calls some people
ikhwanu shayateen.
Like in surat al-Isra, they are the
ikhwan, his brothers.
Allah speaks in the Qur'an about shayateen
al-ins wal-jinn.
The shayateen from amongst the jinn and the
shayateen from amongst the human beings.
And they say someone doing what he shouldn't
do is a reflection of the state of
Adam.
So at the very beginning we had two
states.
Not states like the United States of America.
We had two states of mind.
One was Iblis not doing what he was
commanded to do.
The other one was Adam doing what he
was forbidden to do.
Is that clear?
Now the ulema they say which of these
ones is worse?
Not doing what Allah tells you to do
or doing what Allah forbade you to do.
Is that clear?
So what is worse?
So this is a question I'm asking you
and I want you to ponder and think
and reflect over this.
So what according to you is worse?
Not doing what you have to do or
doing what you shouldn't do.
The first one?
Not doing what Allah commands you to do.
Everybody agrees?
Why?
Why do you agree?
Because Ibn al-Jawzi said this?
In Sayyid al-Khatir or why?
And this is why Ibn al-Jawzi looks
at it and he says okay which of
these are worse?
He said the first thing to know is
Iblis didn't do what he was ordered to
do, sujud.
This is why every time when we prostrate,
like the messenger s.a.w. said, Iblis
cries.
He said I was ordered to pray and
I didn't and I am for * and
the human being was ordered to pray and
he did and he's for paradise with every
sujud.
So now Ibn al-Jawzi looks at this
and says okay on the one hand we
have Iblis who didn't do what he was
ordered to do and he's forever and ever
for * and on the other hand we
have Adam who did what he didn't have
to do but he repented and was made
or will be amongst the inhabitants of paradise
again.
The second thing Ibn al-Jawzi says, doing
what you don't, like not doing what you
are ordered to do usually sprouts forth from
ego.
From ego and stubbornness.
Like I am, imagine yourself telling your child
could you please bring me a glass of
water?
Could you please clean your room?
And your child says no.
How would you feel?
That would feel bad isn't it?
You tell your child do it and it
straight forward just says no.
You can say what you want, I am
not going to do this.
On the other hand you told your child
not to do something.
When you tell your child not to do
something it's going to hide.
It's not the ego that is nourishing it,
it's passion and a weakness.
It's not in the form of strength.
Someone saying I am not going to do
what you ask me to, it's stubbornness and
strength.
Is everybody with me?
It's stubbornness and strength, like I am not.
On the other hand if you do what
you shouldn't do, it is weakness.
You are going to, oh I shouldn't.
You always have this feeling of being observed,
afraid.
Someone not doing what he has to do
is afraid of being caught.
Someone saying I am not doing what you
want me to do isn't afraid of being
caught.
And this is why Ibn Al-Jawzi says
someone refusing Allah's command is actually a straight
forward rebel.
He is a rebel.
I am not going to do what you
say.
Is this clear?
So now the lowest level of getting you
to move in a right direction is fear.
Fear.
You just say OK I am going to
do this otherwise Allah is going to punish
me.
If this doesn't move you, your heart is
dead.
Then the highest level is being driven by
love.
That's the highest level.
And they call the first one the feeling
of being observed.
And the highest level, the level of he
who observes.
You see?
He is observing the divine blessings.
He is observing the divine deeds.
He is observing, witnessing the beauty of these
names.
So he is driven, he is attracted by
these names.
The other one isn't.
He is afraid of these names.
And this is what the Messenger of Allah
ﷺ mentioned when he said اِعْبُدُ اللَّهَ كَأَنَّكَ
تَرَاهُ فَإِن لَمْ تَكُنْ تَرَاهُ فَإِنَّهُ يَرَاكُ يعني
الإحسان أن تعبد الله كأنك تراه إِن لَمْ
تَكُنْ تَرَاهُ فَإِنَّهُ يَرَاكُ الإحسان is that you
worship Allah as though you see him.
And if you don't see him, meaning if
you are not able to witness his beauty,
then at least know that he sees you.
That's the lowest level.
Okay?
So the highest level is the level of
Mushahada.
And this level cuts all negativity.
Why?
Because you will be pushed forward by witnessing
his beauty subhanahu wa ta'ala.
Someone saying, I tried so many times to
do something, but I can't.
And looking at how weak I am, I
don't think I will ever be able to
do so.
This is the lowest level.
Don't look at yourself.
Look at the one who is able to
change you.
Look at the one who is able to
do everything he wants to.
So you connect to Allah subhanahu wa ta
'ala because you know the beauty of his
names.
So you just go and say, I can't
do anything, but he can do everything.
I am limited, but he is not.
I am weak, but he is strong.
So by observing his names, you will find
strength.
Is that clear?
And this is why, like in Khiliyyat al
-Awliya of Imam al-Asbihani, it was said
that Utbah said, مَنْ عَرَفَ اللَّهَ أَطَاعَهُ He
who knows Allah will worship Allah.
يعني, he who knows Allah will worship Allah.
Do you know Anthony Joshua?
You do?
How come?
You're in a mosque, are you allowed to
know this?
Of course you are.
We live on planet Earth, don't we?
So Anthony Joshua, for example, four times world
champion in all the divisions?
Yes, he is.
So anyway, now people want to pay a
lot to see him.
If you want to sit in the first
row, why do they want to pay a
lot?
Because they know that they are going to
see something.
If you know what the value is of
what you are looking at, you will give
things away.
People for a Rolex, they might give 20
,000, 25,000, 30,000.
People with a Rolls Royce Phantom, they might
give 300,000, whatever.
Why?
Because they know what the value is.
So now, he says, مَنْ عَرَفَ اللَّهَ أَطَاعَهُ
The one that knows Allah will obey Allah.
Because he knows what the value of his
Lord is.
And the value is unlimited.
So he who says, I love Allah, I
love Allah, I love Allah, but he doesn't
go to Allah, I'm sorry, you're just pretending.
You are pretending.
If you tell your wife, I love you,
but every day you insult her, you say,
you this, you that, and at the end
of the day you say, if you would
only know how much I love you, she
would say, you look like someone who wants
to get rid of me.
He says, this is how I express my
love.
The further I go away from you, the
more I miss you.
This doesn't make sense.
This is the same with people pretending, I
love Allah, I love Allah, I love Allah,
but you're running away from him.
If you love someone, you draw closer to
him or her.
So for each claim, there should be a
proof.
And this is why the poet said, تَعْصِ
الْإِلَٰهَ وَتُظْهِرُ حُبَهُ إِنَّ هَذَا لَا عَمْرِ بَدِيعُ
You claim to love him, but yet you
disobey him.
Verily, this is something I don't understand.
لَوْ كَانَ حُبُّكَ صَادِقًا لَا أَطَعْتَهُ If your
love were to be true, you would have
obeyed him.
إِنَّ الْمُحِبَّ لِمَنْ يُحِبُّ مُطِيعُ Because the lover
obeys the one that he loves.
The lover obeys the one he loves.
If you would go the first day to
ask a hand, someone to marry, and you
know her sister, made your sister know that
she has an allergy, for example, roses.
She doesn't like roses.
And when she eats these cashew nuts, her
throat swells up, and she needs to be
taken to a hospital.
She really doesn't like boss, the perfume boss,
right?
Or Sauvage of Dior.
She doesn't like that.
And she doesn't like the color green.
You will look at the tiniest detail, even
in your watch.
If there would be green in your watch,
you would throw it against the wall.
You say, I'm not going with something green.
If your eyes were to be green, you
would put lenses in to make them brown
or blue.
This is how you would go.
You wouldn't go, do you want some cashew
nuts and boss?
You know, that wouldn't work.
Why?
Because a lover lives up to the expectations
of his beloved one.
So, it's better not to claim anything, and
just to be who you are, than to
claim something which you are not.
Because the Messenger ﷺ said, and someone who
pretends to be someone who he or she
is not, he's wearing what?
The clothes of deceit.
If you pretend in front of the people
to be someone who you are not, then
it's like you're wearing the what?
The garments of deceit.
And on the Day of Judgment, you will
be exposed.
So now, رَوْ أَنَّهُمْ صَدَقُوا اللَّهَ لَكَانَ خَيْرًا
لَهُمْ If they would have been truthful towards
Allah by acknowledging who they are, then this
would have been better for them.
SubhanAllah.
So now, we can't claim.
We should stop claiming anything.
Don't say, I would like to be amongst
those who pray at night.
Pray at night then.
If you really want something, you go for
it, isn't it?
Now in life, if you want something, don't
you go for it?
Why should this be different with the Deen?
I would really like to cry during the
night for Allah.
I would really like to memorize the Qur
'an.
I would really this, I would really that,
and here we are.
It sounds very fancy, very beautiful, but it's
an empty box.
It's an empty box.
The moment you open it, there's nothing but
air.
Words.
So now, Allah.
If we go back, then we see that
knowing Allah subhanahu wa ta'ala, and the
highest level is loving Him.
And this is by doing what He loves.
And to be quite frank, the goal is
not to love.
The art is to be loved by the
one you love.
Because loving someone who doesn't love you back
is a torture.
It's a disaster.
It's a calamity and a catastrophe.
People kill themselves because the ones that they
love don't love them back.
People are depressed.
People go to a psychiatrist, a psychologist.
Why?
Because the one I love doesn't love me.
You can't force others to love you.
But Allah showed you His way for you
to be loved by Him.
There is a clear road.
There is no magic Harry Potter wand that
you need.
There is no ring that you need to
look for and preserve like in the Lord
of Rings.
Nothing.
It's Quran.
It's all clear.
Everything is there.
It's there.
Allah doesn't want us to go through a
jungle to find, you know, the jewel of
the Nile.
He wants us just to open the book
and there we are.
But how much do you want it?
You will know how much you want it
when you die.
The moment you die, you will know the
value of everything.
The Messenger ﷺ passed a grave.
And he said, Do you know what this
man wishes for?
He said, No, Ya Rasulullah.
Do you know what this man wishes for?
A man buried on the cold ground, soil,
alone, far from everything he was used to,
far from his sofa and television, far from
everything, from his children, his beloved ones.
Do you know what this man is longing
for?
They said, Tell us, Ya Rasulullah.
He said, Praying two raka'at is more
beloved to him than everything you possess on
this world.
Praying two raka'at.
Like Allah says in the Qur'an, People
say, قِيلَ رَبِّ رَجِعُونَ Ya Allah, please, can
I go back?
Just one time.
I'm going to do tawbah for that sin.
Just one time.
خَلَاس It's but a word that he is
uttering, but it's gone.
So now, when this man died, and Bilal,
may Allah be pleased with him, was with
him, this man said, Oh, if only it
would have been complete.
Oh, if only it would have been further
away.
And then the man died.
So now Bilal was astonished.
He said, What is this man saying?
Instead of saying Shahada, La ilaha illallah Muhammad
Rasulullah, he says, If only it would have
been complete, if only it would have been
further away.
So he went to the Messenger, Sallallahu alayhi
wa sallam, and he said, Ya Rasulullah, this
man said this and that.
The Prophet said, The Prophet said, Do you
know why?
He said, Tell me, Ya Rasulullah.
He said, When he died, the rewards for
his actions were shown to him.
This is what we will see before we
die.
The rewards.
The Messenger, Sallallahu alayhi wa sallam, said, No
one amongst you will die before seeing his
place in Paradise or in *.
Even when you are still alive.
But it's after your soul reaches the throat
and you can't talk anymore.
And that is why some people don't want
to give their soul away.
They don't want to give their soul.
They want to hold on to that body
for as long as they can because they
know that that which they are heading for
is something terrible.
So they stick to everything within the body.
Everything.
And this is why Allah, Subhanallah, says, And
if you would only see how Yadribuna wujuhahum
wa azbarahum, how they hit and slap their
faces, the angels, and their backs.
Like when you cover, you try to get
it out of the throat of the one,
you know, when somebody...
So this is the way that they will
slap her in the face and on the
back.
I mean, give us your soul!
He doesn't want to.
Because he has already seen where he or
she is heading for.
So now, he said, Do you know, he
said, his rewards were shown.
And he saw that one day, a poor
man came up to him and asked him
for bread.
He had one bread.
This was all he had.
Nothing more.
And he gave away the half of his
bread.
Thinking that this was a lot.
And it is when this is all that
you possess.
But when he saw the reward for a
half piece of bread, he said, if only
it would have been complete.
If only I would have given an entire
bread to this person.
And one day, he led a blind man
to the mosque.
And when he saw the reward for each
footstep that he guided this man to the
mosque with, and he saw the reward for
each footstep, he said, if only it would
have been further away.
And this is where we go wrong.
Because we live in everything is a click
away society.
We scroll through China and Canada in a
couple of seconds.
Today, I was looking with my wife on
YouTube what does Canada look like.
Because somebody said, maybe you can come to
Canada, visit, deliver a talk.
So I don't know, so I went YouTube.
What was it, I don't remember.
Places to go, what to see in Canada.
All of a sudden, I saw everything in
Canada.
All the animals, all the festivities, the bridges.
In three minutes, it was a click away.
The problem is that if you want to
reach Allah, it is not a click away.
It is thousand miles away from your ego.
Thousand miles away from haram.
Thousand miles away from laziness.
Thousand miles away very often of everything you
would like to do.
And it lies in the valleys of what
you don't like to do.
Like people looking for a treasure, they have
to go through the mud.
They have to say farewell to their families
for three months on the wild sea.
Conquering the waves, diving deep.
But at the end, there they are with
a treasure of gold and silver and diamonds.
This is the way to Allah subhanahu wa
ta'ala.
And this is why Imam Ahmed, rahimahullahu azawajal
said, and some have declared the hadith daif
and others hassan li ghayrihi.
And he said, Jannah is comparable to a
beautiful garden on a very high mountain.
Difficult to get to.
And * is comparable to a garden in
a very low valley.
Very easy to reach.
That's it.
So now, getting to Allah is beautiful.
But sometimes when we look at this fast
food era that we live in, we think
it's just like this.
Because we got used to this.
We change friends the same way we change
phones.
We get angry when people don't understand us
as quickly as a computer does.
Turbo speed era, where everything is a click
away.
And there you need to train yourself for
10, 20 years until your soul is pure
enough to meet Allah subhanahu wa ta'ala
in this life.
We are hidden.
Our soul is hidden behind the dust or
under the dust of sins.
We need to wash it.
We need to get rid of it.
Because Allah is always close to us.
He's never far away.
We are far from Him.
And if we were to get rid of
our sins, we would find Him there where
He always was.
Nearby.
He's not veiled.
What is big enough to veil Him?
He's not veiled.
We are.
He's as obvious as He always was.
You see?
So the way to Allah subhanahu wa ta
'ala is a beautiful one, but it is
in need of patience.
Of suffering.
Suffering, I don't mean that you have to
go home.
You take a whip and you hit yourself.
This is not allowed in Islam.
But when I say suffering, it just means
like sometimes waking up when others are asleep.
Sometimes posing your favourite.
Now people can pose things.
They say, Bro Shaykh, you know my international
soccer team is playing the World Cup today.
I would like to watch it live.
But it's around Fajr and I'm afraid to
miss it.
Can I?
Oh, they said no.
Sorry, they said Maghrib.
Can I join my prayers?
Can I join my prayers?
I said, pose it.
He said, watching it live is not like
posing it.
He really said this.
He said, Shaykh, but when I pray and
I hear people, you know, shout, I will
know that their goal that has been made.
So I will be deconcentrated.
I say, man, your goal, this is making
your goal.
And if you are, ma'am, if you
are watching telly, the moment that you should
be praying, I said you're not outside, but
you're outside.
You're outside.
So, this is very important.
So, the way to Allah Subh'anaHu Wa
Ta-A'la is a beautiful one, the
most beautiful.
And when you reach there, you said, SubhanAllah,
why have I waited so long?
Wallahi, we try to look for our happiness
in everything.
And we never find this happiness entirely in
creation.
Never.
The one that makes you happy today is
the one that will make you cry tomorrow.
The one that promises you the world today
will be a cheat tomorrow.
The one that you, you know you sacrificed
your time for and your money for will
be the one that slams the door in
your face the moment he reaches what he
was looking for through you, using you as
a trampoline.
The only one who you will not need
to fear for doing this is Allah.
Never breaks his promise.
When you call him, he will always call
back.
He will always answer.
Phone number, easy.
244-34.
244-34.
You know, you have a direct line.
Never occupied.
But we don't use it.
We call everybody when we are in a
problem.
We knock every door.
Can you help me bro?
Can you help me out?
Bro, bro, bro, all bros.
All of a sudden everybody is bro.
Come on bro.
Yesterday you were gossiping about him but now
you need money bro.
So now, the thing is, what do you
show Allah when you ask all the bros?
And when no bro is there, you say,
Rabbi, can you help me?
Was he your last choice?
Why he should have been your first?
Maybe that's the reason why he doesn't answer
us.
He said, look, you were asking everybody.
Why you just had to ask me?
What is wrong with you?
So he doesn't answer.
And then we say, yeah, but when I
ask Allah, it doesn't work.
It doesn't work.
Is it like you go to Luna Park
and you put one pound and all of
a sudden you drive a car?
No, it isn't.
Do we say Luna Park?
You didn't know what I meant, right?
Then why did you guys go, yes, Luna
Park.
How do you say this here?
Yes, arcade thing.
Do we say arcade thing?
Okay.
So sometimes we think like, okay, you know,
so anyway, getting to Allah subhanahu wa ta
'ala is in need of dedication, but especially
in need of love.
You know, love.
The Messenger sallallahu alaihi wa sallam used to
ask Allah subhanahu wa ta'ala very often
for his love.
And now when we hear about Islam, it's
like love hasn't got a place in Islam.
When you talk about love, okay, he must
be a Sufi.
He talks about love.
That's the first thing they say.
Like love, okay, Sufi.
Hate, okay, they say.
You know, everybody.
Dawah, oh, tabligh.
The Salaf as-Saleh, yeah, Salafi.
You know.
Yes, and the political situation in England.
Oh, Ikhwani, Tahriri.
So all of a sudden you can't speak,
you can't say anything, or you're classified.
Well, the Messenger sallallahu alaihi wa sallam spoke
a lot about love.
And one of the hadith, like in the
Musnad of Imam Ahmad, the Messenger sallallahu alaihi
wa sallam raising his hands to the sky,
and saying, Allahumma inni as'aluka hubbak.
Oh Allah, I beg you, give me your
love.
SubhanAllah.
Give me your love.
Allahumma inni as'aluka hubbak.
Wa hubba man yuhibbuk.
And the love of those who love you.
I want to be beloved by you, and
be loved by the ones that love you.
Wa hubb kul amal yukarribuni ila hubbik.
And I ask you to grant me love
for every deed that guides me to your
love.
Allahumma ja'al hubbaka ahabba ilayya minal ma
'il baaridi ala dhama.
And then he said, Oh Allah, make loving
you more beloved to me than cold water
running through a dry throat when I'm thirsty.
You know Ramadan, when you feel it, right?
That's the only moment when you feel it
when you drink.
Like, oh, I have something here, a tube.
When I drink now, I don't feel anything.
So he said, Make loving you more beloved
to me than cold water running through my
dry, thirsting throat.
This is what he would...
Once the messenger, sallallahu alayhi wa sallam, was
talking to someone, and his companion said, I
love this man.
He said, did you tell him?
He said, no.
He said, tell him.
Because certainly Allah loves it when you love
someone, that you tell that person that you
love him.
SubhanAllah.
The messenger, sallallahu alayhi wa sallam, said, No
one amongst you will enter Paradise.
No one amongst you will enter Paradise until
he's a true believer.
And he won't be a true believer until
he loves others.
SubhanAllah.
So love is very important.
But what about loving Allah?
The messenger, sallallahu alayhi wa sallam, said, Listen
carefully.
In Al-Bukhari, He said, if someone has
three attributes, then he will taste the sweetness
of faith.
Remember?
One of them, An yakoonallahu wa rasooluhu ahabba
ilayhi mimma siwahuma.
That Allah and his messenger are more beloved
to him than anything apart from them.
That you love Allah more than anything else.
It's very hot here, isn't it?
No, it isn't?
No, maybe it's cold.
Yes, I think it's quite hot.
Thank you.
An yakoonallahu wa rasooluhu ahabba ilayhi mimma siwahuma.
That Allah and his messenger are more beloved
to him than anything else.
That's the first one.
Then he said, secondly, He said, And that
someone loves his brother for the sake of
Allah.
It can also be a sister.
That you love someone for Allah's sake.
Now my question to all of you, what
does it mean to love someone for Allah?
We hear this so often.
Brother, I really love you for Allah.
What do you mean?
You know, one of the first things I
wrote in Arabic after becoming a Muslim was
when people were asking me, how are you
doing?
But nobody was really caring.
I became Muslim when I was 18.
And then people would ask me, that was
at the very beginning of my Islam.
How are you?
Everything is not really good.
No problem, Allah will take care of you.
Okay, thank you.
And at the end, I hated people to
ask me how I was doing.
Because I really felt it was very hypocrite
to do this without any follow-up.
And this happened especially after two things when
I wrote this kind of poem in Arabic.
My Arabic wasn't that strong then.
So the first one was, when I came
back from Sudan, we were praying on concrete.
There were no rugs and everything on concrete.
So I had a quite big mark of
sujood.
Not because I was praying a lot and
I was very pious.
It was just concrete.
And I used to pray behind imams that
love to pray for a long time.
Like sujoods of half an hour.
So I came back and it was really
big.
Normally you have this when you become an
uncle.
Figuratively speaking.
When you become older, 70, 60, you have
this due to always putting your front on
the floor.
So now, the first thing was, this man
coming up to me and he said, I
would like to give you some advice.
I said, yes.
Do you know that some people, they rub
their front over the floor so that they
would appear pious.
Naive as I was, I didn't even think
that he was talking about me.
So I said, yes, subhanAllah.
I said, yes, this is really terrible.
And some people do this when they convert
to Islam to be accepted much quicker.
Then I said, okay.
I said, you mean this?
I don't want to hurt your feelings.
He just did.
I don't want to hurt your feelings.
And then anyway, then he said, I really
give you the advice, stop rubbing your front.
And this and that.
So I said, I don't do it.
He said, just acknowledge, do tawbah.
I said, muhim.
That was in the first month after my
Islam.
Then the second thing, when I came back
from Sudan, alhamdulillah, where I went to memorize
the Qur'an, in the desert of Sudan,
I came back.
One day the Imam was absent.
And I was the one that memorized the
most Qur'an.
So some of the people said, go ahead
and pray.
But I felt like this is going to
be a fitna.
A convert has not been a Muslim for
a year.
Standing in front of people to lead them
in prayer.
I didn't feel it very good at that
time.
But anyway, the moment I stepped forward, some
people started shouting in the mosque, we're not
going to pray behind someone who was a
kafir yesterday.
Yes, that's true.
So I was really hurt.
And to be quite frank, I had some
tears flowing over my face.
I was like, what's going on here?
And then with Asr, I came back.
And then one of the trustees stood up.
And I thought he was going to stand
up for me.
So I said, some people provoke fitna in
the mosque.
And he myself said, yes, you know, he's
going to speak out.
And he said, they want to impress others.
And they want to give them the impression
that they are scholars.
And they put themselves in position that do...
Okay, okay, khalas.
And then they kicked me out of the
mosque.
So this is when I wrote my poem.
But my Arabic wasn't very good at that
time.
But I still, you know, mention it sometimes.
And then when people used to ask me,
how are you?
I would say, لا تسأل عن حالي إلا
وأنت مخلص فإن سألت علمت وإن علمت وما
عملت فيوم القيامة حسبت وليس بعد الحساب إلا
جنة أو نارا Which means, do not ask
how I am.
Unless you are sincere.
Because if you ask, you know.
And if you know and you don't act
upon what you know, you will have your
حساب يوم القيامة and after your حساب there's
only جنة أو نار So this would be
my reply when someone would ask me, how
are you?
So then they would be astonished and they
would feel bad.
But it didn't change anything.
الحمد لله How did I get into this
story anyway?
So yes, the love for Allah subhanahu wa
ta'ala.
What is loving for Allah?
This is my question.
What does it mean when someone says I
love you for Allah?
Look, love can be expressed in two ways.
In a feeling and in an action.
Remember?
An action is, if you hit someone, you
can't say I love you.
Right?
You give someone a flower, say I love
you.
So the love we are talking about is
not always the emotion.
It is rather to put this person in
front of you at rest.
That the only way that you will treat
him will be within the boundaries of what
Allah loves.
That you will give him or her his
rights, that you will not transgress and that
you will let fiqh rule between you if
there are mutual disputes.
So loving for Allah is not as much
a feeling as it is an action.
And this is where we go wrong.
People say I love you for Allah, but
they wrong you.
They don't love you for Allah.
Say yeah, but I feel love for you.
Action.
This is loving for Allah.
Is that clear?
So that's important.
That the love for Allah is a framework
wherein we will communicate and live with people.
Our interactions will be with justice and not
with oppression.
Is this clear?
So loving for Allah, this is what it
means.
That your love for yourself will not allow
you to take away his right upon you.
You will give it even if it goes
against you.
This is loving for Allah.
Your love for Allah is stronger than your
love for your own ego.
So when you're wrong, you're wrong.
That's loving for Allah.
And this is why the Messenger of Allah
said He said the strongest connection of faith.
How do you call a chain that is
like this?
How do you call these things?
We just say links?
He said the strongest link of faith is
loving for Allah.
Because then you will never wrong someone.
Is that clear?
And what is hating and despising for Allah?
Same thing.
Is that when someone wrongs you, you will
only go by what Allah has allowed you.
And this is why Imam Zahabi when he
said sometimes you need to talk about someone.
Like you're at your job and there is
a board meeting and you need to talk
about the employees.
So you might have to say something which
isn't that good, is it?
Like sometimes he's too late, he gets angry
quite quickly.
Also when you're a teacher at school, you
sit in a gathering, you have to mention
a student.
This isn't gossip.
But it can be.
When?
Well Imam Zahabi says when talking negatively about
someone, if one word suffices to show what
you mean, then the second word is haram.
You see this?
Like I can say the brother is late.
The brother is very often too late.
The brother is always too late.
The brother is never on time.
Well, you will be judged.
So even the way that you describe something,
it should be with adal, it should be
with justice.
Is this clear?
Okay.
Are there any questions about what I have
said?
Please, please ask questions.
No questions?
Leith has questions?
No?
No one?
Yes?
It's not a question about
the path of God, but I want to
know that in something, if God would not
have told something, then it wouldn't even be
punished.
None.
Yes.
Is there anything within the system of how
children are taught that love as well as
loving God?
I entirely agree.
I agree with you.
Children should be taught love rather than fear.
Fear is for the sinners.
Love is for the worshippers.
So a child doesn't have to be inspired
with fear.
It should be taught how to love Allah
and why.
And the moment a child at a certain
age would sin, then you can also...
And also, what is fearing Allah?
This is also very important.
Do we fear Allah because of Allah, or
do we fear Allah's justice?
We fear Allah's justice.
What do I mean?
If I don't do anything wrong, I don't
have to fear.
I fear the consequences of my sins because
Allah can punish me for this.
Is that clear?
So Allah is our object of love, and
our sin is the reason why we fear
Allah's justice.
Is that clear?
Does that make sense?
So this is very important.
So we see that the Messenger of Allah,
when he used to educate his companions, especially
the younger ones, he would be very gentle
and loving and caring.
Very.
Like if you look at the amount of
love that he was giving.
Like for example now, if you pray, like
you pray Salatul Maghrib, and there's a child
crying or running around, raising its voice, believe
me, the first thing that everybody, or almost
everybody in the mosque will do, is turn
around.
Who is this child?
Not only who is this child, whose child
is this?
You know?
So the father is like, don't come now,
don't come now.
He will be happy when everybody prays his
Sunnah.
So, I mean, the Prophet A.S. used
to hang dates at the level of children
in the mosque.
Dates.
So that they could come into the mosque,
you know, grab some dates, they would play,
subhanAllah, they would horseback ride the back of
the Prophet A.S. while he was in
sujood.
He would perform sujood, and then Hasan and
Hussain would climb on his back, play, and
then he would stay in sujood for a
long time.
And then the Sahaba, they lift their faces,
they said like, did he die in sujood?
Because he was staying for so long in
sujood.
And then after the Salat, he said, you
know, they were having fun, and I didn't
want to ruin their pleasure.
I didn't want to ruin it.
Meaning that even though he was connected to
Allah subhanahu wa ta'ala, very often we
claim, we claim to be very pious, we
hear everything when we pray.
And then your phone rang.
Oh subhanAllah, I didn't know, I was somewhere
else.
SubhanAllah, the Prophet A.S., he heard these
children cry, for example.
He said, I wanted to prolong my prayer,
but I shortened my prayer, meaning the time
of my prayer, because I heard a child
cry.
And I know how difficult it is upon
its mother to hear it cry.
So the mosque was filled with children.
SubhanAllah.
The Prophet A.S. was on the minbar,
and Hassan and Hussain passed, his two grandsons.
Imagine me doing this, like a lathe running
in front of me, and all of a
sudden I get off, I unplug the mic,
I get off, take my boy up, Hi
Habibi, how are you, everything okay?
People would look at me, what is this
crazy Imam doing?
Well, the crazy Imam is putting the Sunnah
into practice.
That's what the crazy Imam is doing.
So, he would take them, here and here,
he would kiss them, and then he would
say, how much do I love them, I
couldn't resist.
Can you see this?
I couldn't resist from, you know, we say,
hugging them.
I couldn't, you know, stop.
And then he would give the khutbah with
his grandsons in his arms.
Was this only with his grandsons?
No, with his granddaughter as well.
Like Umayma, Umayma is the small, how do
you call that?
diminutive?
Yes, diminutive.
Do I say it correctly?
Okay.
So, he would take his granddaughter, put her
on his shoulders, in the midst of a
macho culture.
I mean, these people, ten years earlier, they
would bury their daughters alive.
And now you have this Prophet, alayhis salatu
was salam, carrying his granddaughter on his shoulders,
during the prayer.
The most high thing one can do is
praying for Allah, being an Imam, and then
saying, the place of a little girl is
not under my feet, it's under the soil,
but it's on my shoulders while I talk
to Allah.
It's the same way.
If you would say, where would you expect
a Prophet to die?
You would say in sujood, while praying.
He died in the arms of his wife.
He died in the arms of his wife.
So that everybody would know what the position
of a woman is.
He didn't die in sujood, he died while
he was with his noble face, you know,
in the arms of his wife.
And she was always boasting with this.
She said, he left the dunya in my
arms.
She left dunya in my arms.
You see?
So, Allah.
This was the mosque.
Even if there was one of these small
sahaba, he would always make jokes in the
mosque.
And sometimes, he was young.
There were pillars, and then he would tie
small ropes so that people would fall over.
This was what he used to do.
And then Uthman would run behind him.
And then he was too fast.
Do you know that the hadith where the
messenger of Allah said, do not frighten your
Muslim brothers.
Why was this?
Out of the nothing?
Out of the blue?
No.
For this companion.
Because he would jump.
Imagine, you know, 11 years old, jumping behind
a curtain in front of an uncle, like
this.
You know?
So, he would say, don't frighten.
Don't frighten them.
Please, make jokes, but don't give them a
heart attack.
So, many of these hadith, when you look
at the messenger of Allah, after fajr, what
would he do?
He would turn around to his companions, he
would do his dhikr.
Imagine this.
The sun rise behind him, right?
Because you pray in this act.
So, you would have the sun rising with
all these beautiful colours.
You would smell his perfume.
His perfume beard with natural oil.
Aisha, when he would go out of the
mosque for prayer, she would follow him with
some oil and she would go like this.
Sometimes they would compete, the first one to
the door.
The Prophet, they would compete.
The first one to reach the door.
And when he wanted to get out, Aisha
would stand in front of the door.
And he had to try to pass.
So anyway, so now, the Prophet would sit
there with his beautiful clothes, his nice hair,
his turban, perfume.
And he would do his dhikr and look
at his companions with a smile.
And what were they talking about?
Were they always talking about what has Allah
said, what has the Prophet said?
They would live it.
They wouldn't talk it.
We talk it, but we don't live it.
They would walk the walk before they talk
the talk, and we talk the talk and
we don't walk the walk.
So they would sit there and then they
would talk about their jahiliyyah, how they used
to be and what they used to do.
And then they would start a, how do
you call, a fruit peel fight.
They would peel fruits, eat it, and with
the remainders, they would just throw it at
each other in the mosque.
Rub it in each other's faces.
And the Prophet, then just used to look
at them until his dhikr was finished, and
then he would say, stop, who amongst you
had a dream tonight?
And then they would stop with their faces
full of fruit and I don't know what.
You know, we can't imagine this, can we?
Then they would sit and then everybody would
tell the Messenger of Allah, what they had
dreamt of.
And then he would explain their dreams.
This was the mosque.
This was what formed these people.
Love, beauty in every aspect and dimension of
their lives.
And this is why people today, they don't
find love, they don't find, not everywhere, mashallah,
this is a good mosque here.
So, but people, they look for this love,
they look for joy and happiness and pleasure,
but usually they don't find it.
So if we are able to re-establish
this kind of subhanallah atmosphere in mosques, wallahi,
people would come.
Now, most of the time, shh, don't talk,
don't speak, no, no.
Child, oh, a child.
Child, so what?
Allah.
Okay.
Do we have any questions?
We still have five minutes, then it's...
Yes?
Oh yes, and the last one is that's
the hadith of Al-Bukhari and that one
despises to be, to go back to kufr
after Allah has saved him or her from
kufr with the same amount of, subhanallah,
I'm trying to find the right word, I'm
not an English native speaker, sometimes I try,
I do my best.
So that one dislikes to go back to
kufr after that Allah subhanahu wa ta'ala
saved him from kufr with the same strength
that he would dislike to be thrown into
hellfire on the day of judgement.
With this strength.
So if one has these three things, loving
Allah and his messenger more than anything else,
alayhis salatu was salam, loving someone for Allah,
we now know what it means, and despising
to go back to kufr or back to
sin after Allah has saved you from it,
then you will taste the sweetness of faith.
And as we said in one of our
previous talks, is that the sweetness of faith
can be tasted with the soul exactly like
the sweetness of food can be tasted with
the tongue.
And that's the point where you say if
this would be the state, the inner state
of the people of Jannah, it would be
sufficient.
Some people with their soul, they have this
feeling.
It's like they're already in Jannah, the only
thing that needs to be done now is
for their mortal bodies to be transformed into
eternal ones.
But they don't need paradise to be close
to Allah.
They are not limited nor restricted.
They want to be with Allah subhanahu wa
ta'ala in every state that they are
in without regards.
And of course this is never a physical
nearness.
This is important to know.
Did you grasp the last sentence?
Their souls are ready.
They're ready.
They're detached.
And this is why they say a true
a true muhsin, a true believer has no
dunya and no akhirah.
His dunya is for his akhirah.
And his akhirah has no share in it.
It's to be with Allah.
He doesn't think about castles and rivers and
he thinks Jannah is just a door closer
to Allah.
Done.
Allahu akbar.
Do you have any questions?
Okay, then I have questions.
What did you get out of what has
been said today for yourself?
One.
Everybody has to mention one point.
Yes.
That's one.
Two.
The highest level is mushahada.
Three.
Four.
Here.
Don't put yourself first.
Where did you get that from?
Yes.
Sometimes you have to do exactly that which
you do not like to do.
Just because it's haqq.
People will declare you to be a fool
or to be out of your mind.
But the only thing that you are doing
is following the haqq.
None.
What else?
Yes.
Because one is nourished by the ego and
the other one by weakness.
None.
Yes.
But as we said...
The way...
Yes.
Yes.
None.
You are right.
This is why some of the usooliyoon, of
the people of usool fiqh, they say in
reality there are only commands.
Like even saying that something is forbidden is
also a command.
The command of not doing it.
None.
So, this is what they would say, but
they philosophize about it.
And they try to trace it back to
the very beginning.
And also to the feeling which usually occurs
when you don't have to do something, you
will try to hide it.
And when you are commanded not to do
something, you say, I don't care.
So it's very often that feeling that goes
with it.
But if we really trace it back then
it would be as you say.
Like everything is in reality a command.
None.
And all are bad.
And this is why Imam Al-Haytami, says
in his book Al-Zawajir Al-Kabair, he
said that we don't look at the sin
but at the one that we are obedient
to.
And then everything, every sin is big.
There is no small sin.
Because every disobedience to Allah is something terrible.
Yes.
You?
Yes.
No problem.
Yes.
No.
Yes.
True.
Today the young people are majority here.
1, 2, 3, 4, 5, 6.
Next to you.
Yeah.
Okay.
Mashallah.
Nice.
Okay.
Good.
Yes.
No.
It's not about the children screaming.
Some say that mosques will become places of
dispute.
And where people, and disagreement.
And this is very often what happens.
Sometimes people even get angry because the Imam
read for too long.
Or his sujood was not long enough.
You know.
So yes.
So it means, it's actually referring to that
a mosque will become a place of dispute.
Others say it will become a place where
people will buy and sell.
Buying and selling is not allowed in a
mosque.
Buying and selling, writing down contracts and so
forth.
It goes as far as the Messenger ﷺ
telling a man who came into the mosque
and saying, who has found my camel?
And then the Prophet ﷺ said, may Allah
not give back your camel.
This was a way to educate him because
at the end they say that it is
a way of putting something and not a
dua for him not to find his camel.
It was just to show the people that
this is not a place where you ask
for dunya.
No.
Someone?
Yes.
That's a hard one, isn't it?
And if you love someone, and also that
the most important thing is not to love
but to be loved by your beloved one.
Otherwise you die.
Emotionally.
What else?
Yalla.
This is the last class.
Yes.
Yes.
Well, the things I've mentioned.
Hang some dates.
Activities.
Yes, like you are doing.
Like in the mosque, alhamdulillah, there are a
lot of activities.
The only people we're missing out on are
these guys.
Like, you know, football teams, soccer teams, American
football teams, you know.
But not at a low level.
Very often these football teams they don't get
very far.
What we want is really like these people
that set an example and that, you know,
can grow and do these kind of things.
Like, people should also know that being a
Muslim is not always talking about Islam.
And this is like, today we have the
feeling like, if I don't talk about Islam,
I'm not being a good Muslim.
No, it is if you do haram, you're
not a good Muslim.
If you don't do what you have to
do, you're not a good Muslim.
But apart from that, do you really think
that the Prophet Isa never spoke about things
and he used to wrestle, he used to
sprint with his wife.
You know the hadith?
He told his companions, you know, go a
bit further, and they would run against him.
You know, he would make jokes.
You can find a chapter of the jokes
of the Messenger ﷺ.
He used to wrestle with a Christian man.
You know, with a Christian, he used to
wrestle.
So, I mean, there was a lot of
joy.
And today it's like, if you want to
be a true believer, you need to be
sad, you need to be afraid, almost desperate.
Like, I'm going to be punished.
SubhanAllah, this is when you sin, this is
how you feel.
Then you do tawbah, you get back.
But never in the Qur'an being sad
has been a merit, mentioned as a merit.
Never.
Allah rather says, قُلْ بِفَضْلِ اللَّهِ وَبِرَحْمَتِهِ فَبِذَٰرِكَ
فَلْيَفْرَحُوا He says, let them be happy with
the favors of Allah and His mercy.
And when it comes down to sadness, Allah
says, وَلَا تَهِنُوا وَلَا تَحْزَنُوا Do not be
weak and don't be sad.
Allah says, and you know, He refers to
a certain deed, and then He says, this
is from the Shaytan, لِيَحْزُنَ الَّذِينَ آمَنُوا So
that the believers would be sad.
The Messenger ﷺ used to ask for happiness
and used to seek refuge against sadness.
Oh Allah, I seek refuge with you against
sadness.
So some people think that being pious is
equal to this.
I'm sorry.
I mean, this is not how I understand
being pious.
They, subhanAllah.
The Prophet ﷺ said, a smile is a
sadaqah.
A smile can save you from *.
So, anyway, that's how I see it.
I want to see happy Muslims.
Some Muslims, am I going on for too
long now?
Yeah, okay.
You really bring me a nice coffee.
Because with your coffee I could go on
for hours.
No, no.
Yeah.
Due to the coffee, I forgot what I
wanted to say.
So, happy Muslims.
Some people, some Muslims feel guilty.
They say, how can I be happy when
people suffer?
This is a question.
Well, by we need to doze everything, don't
we?
Like, what I really hate, and I don't
use the word hate very often, is people
talking all the time about people that suffer.
Like, oh poor people, oh poor people, oh
poor people.
But if you would ask them, do you
put your alarm clock at two at night
to wake up and make dua for these
people?
When you are alone, do you cry for
these people?
If you don't, don't talk.
Remember, we need to walk the walk before
we talk the talk.
That's very important.
If we talk and we talk and we
don't do anything, this is a sign of
hypocrisy.
So it's better not to talk and to
work on yourself until you become and set
an example, not through your words, but through
your deeds.
Is that clear?
Yes, exactly.
So yes, we feel bad for what happens
in the world.
But on the other hand, sometimes it turns
us into ungrateful people that we can't enjoy
the blessings that Allah gave us.
And He gave us these blessings and the
Messenger of Allah said Allah loves to see
the blessings in the life of the servant
upon whom He bestowed the blessings.
He likes you to enjoy it.
He likes you to have this.
And there is a time for this and
a time for that.
Be sad in your prayer.
If you really feel bad for the orphans
of Syria, the orphans of Palestine, the orphans,
non-Muslim orphans in Africa, whatever, then, you
know, either you help with some money, either
once a year you go to the green
zone, not to the war zone, where you
can help the fugitives.
You are going to feed them, you're going
to help them.
If you really want to help them, you
know, go for a counselling training.
You know, you become a counsellor.
Within two years, you go to these areas,
the fugitive camps, you help people to get
rid of their traumas.
Then for me, it really hurts you.
Do something.
Don't talk.
Is that clear?
So, we need to dose everything correctly.
And we shouldn't feel guilty either to enjoy
our blessings.
We should feel guilty if we don't share
our blessings.
Does that make sense?
The last thing I want to say, before
I answer your question, is, you know, it
really hurts you, right?
One of the things you can do is
go home, take your most beloved shoes, your
most beloved trousers, your most beloved jacket, your
most beloved watch, if you have two, take
off everything that which you love most, and
send it, give it away to people who
are in need.
Just this alone drives people crazy in their
head.
Now, some of the people might have things
going through their, oh no, I'm not going
that way.
These shoes, these Jordans.
No, no.
So, I mean, talking is easy.
But Allah says, you will not attain righteousness.
Climb up to the climax of being good
and having virtues until you give away that
which you love.
Your most beloved pair of shoes, jacket, trousers,
shirt, and if you have two phones, your
most beloved phone, whatever.
How difficult is this already, really?
You might already feel it now.
Okay?
Yes, that's it inshallah for today.
Last question.
Yes.
Yes.
By not taking creation into account, nor the
expectations of creation, nor the judgement of creation,
if you know that you are living up
to Allah's criteria.
Listening to people, or their judgement, or their
living up to their expectations, will always fool
us.
But our correct understanding of what Allah wants,
will not.
So if one knows, this is the path
I want to follow, this is my maximum,
this is what I can do, then nobody
should whisper.
Okay, that's it.
That was the last class of the names
of Allah.
Yes.