Tom Facchine – Reforming the Self #30

Tom Facchine
AI: Summary © The speakers discuss the necessity ofiteracy and the importance of the afterlife as a motivator for motivation and dedication. They emphasize the need for a rigorous process for discerning false revelations and the significance of the holy spirit and holy sinner as indicators of a true affirmation. They also discuss the use of words and words in communication, including the use of words to describe people and their behavior, and the importance of using examples and examples to reach people and achieve their goals. They stress the need for flexibility in managing emotions and discuss the use of visual signs and symbols in media.
AI: Transcript ©
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and so on Boston

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very those guys though don't know don't know someone to do I'm traveling

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yeah I'll just do

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this one

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right yeah so I will see

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more info school was great yeah 699 6665

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Hi I'm

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handler helping me set up to set up salam

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ala Muhammad Allah He was with us mean Aloha Marlena we may in fact on the ones that I mentioned I was in Atlanta mean that I'm able to go to everybody and welcome Sunday night that he got him Sharia law so Honey,

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how to reform itself, how to bring ourselves in line with the example that Allah subhanaw taala wants us to be.

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Last class we had talked about

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the necessity of Revelation. And so we talked about how

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the intellect as important as it is and Robusta Hani, he has spent much of his book making kind of a formal defense of the intellect.

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The intellect alone cannot lead us to the specific information about the unseen that we need in order to achieve paradise or salvation. Right. Intellect can help walk us to the door of submission, it can help us discern what is true revelation from not it can help us discern the need for revelation in the first place. But the intellect alone cannot arrive at exactly the regimen of obedience that Allah is bound to other commands. How many you know how to pray,

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when to pray? How many times a day to pray, so on and so forth.

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And the same goes for the specifics.

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The specifics of

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Allah's nature, right, certain things are more or less intuitive or can be discerned by the general intellect such as a law, the fact that a law exists, even a laws general oneness, right, but when it comes down to the specifics,

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what is his one this mean? And what doesn't it mean?

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His the actual kind of hole which takes priority, His mercy or his punishment or wrath,

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you know,

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not even to mention things like the angels and the butter stuff and the life after death and the Stations of the afterlife. All these sorts of things depend upon actual revelation, they cannot be discerned by the intellect alone. And so that segues into Ragosa honeys, next topic, which is okay.

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There's a lot of things in human history that claim to be revelation.

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How can we discern how can we tell between what is true and authentic revelation, and which is not? And the fact that it's actually an interesting kind of testament to the absolute necessity of revelation that so many people have tried to fake revelation throughout history across different times and places and languages. Because if you can successfully convince people, that what you're saying is Revelation, and this is one of the most powerful motivators if not the most powerful motivators that exist on Earth. And this is something that's attested to

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by various

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conflicting sources, right? So such as you know, the CIA, right? We know that historically, the CIA was responsible for kind of organizing al Qaeda in Afghanistan to oppose the Russians in the 80s, etc, etc. And some of the architects of that project, they were asked why they chose to kind of facilitate a religious extremist organization, as opposed to the various other sort of ideologies that are out there, right. There could be secular nationalists, there could be

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various different types of groups.

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And the CIA admitted, they said, Well, you know, religious extremists make the best fighters, right. And that's something that's fundamentally true about human nature is that if somebody believes that something is the divine Word of God, if something believes that a particular commandment is coming from their Creator, then they are going to have way more motivation, way more dedication, way more fervor

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than any other cause. Because a religious cause

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motivates people not only for what they can gain from the in this life, but also what they can gain in eternity in the afterlife, which is a much stronger motivator than any sort of worldly

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ideology, or something that can promise any sort of success or advantage in this world, the like, right, this is also comes back to the point that we've mentioned time and time again, in the clip is that this is why all true morality has to be based in belief in the afterlife, and the law, implicitly and explicitly says there's no power and many, many times because there's no motivator, such as your eternal life. Right. And that's not to say that eternal life is just this kind of fable that we believe in to motivate us. It's not like functional like that. But But, okay, the afterlife is true. And it is the most, the most motivating thing

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compared to anything that exists on this life, which we know that we're going to die. And so whatever, either success or failure that we have is going to be very, very temporary.

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When I was on the top of the town, this is the point that I tried to impress upon them, because they were asking about, quote, unquote, Islamic extremism, right. I said there's no such thing as Islamic extremism, right? extremism is not a Muslim issue. Terrorism is not a Muslim issue. It's not a it's not even a religious issue. Right? It's a political issue. Why do we see

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so many seeming instances of what people call or observed, as religious extremism is because simply, religion is the strongest motivator for people. And so people, tyrants, oppressors throughout the ages, people who are power hungry, demagogues have realized that if they can motivate people at the level of their faith and religion, then they have, they have touched the most motivating thing that a person could ever have. Right? Which is why

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which is basically what I said, when I was on the radio show that terrorism or extremism is a political issue. And religion is the excuse, right? Religion is used as the legitimizing kind of force, because of its power, because of how intimately and fundamentally it touches people. But that doesn't necessarily mean that this is,

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this is some organic consequence of religious life or even religiosity at all. It just speaks to the centrality of religion and human life. And if there was something that motivated people more than religion and more than faith, then that would be what we saw as the thing that people were appealing to over and over and over again, to try to motivate people to do all sorts of things. So the same sort of phenomenon exists with false revelation, people have claims to be prophets.

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During the Prophet Mohammed Salah centimos lifetime, there were false prophets claiming to be have their own Koran and claiming to be partners with the Prophet Muhammad's life.

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And then conveniently asking him to, you know, give them half of his temporal domain, right? And then as soon as the Prophet Muhammad Ali said, um, died, there were all sorts of false prophets that sprung up in Arabia, and this was part of the Red Devil wars that Abu Bakar fought.

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So false prophecy is something that is as much a

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historical fact as prophecy. Right, and the existence of false prophecy doesn't entail that or necessitate that all revelation is false prophecy, right? Just like the existence of fabricated hubby does not necessitate that all Hadith are unreliable, right? No, there is a process for authenticating. There's a process for discerning determining what is authentic and what isn't. Okay, so when it comes to how

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Do we have an extremely rigorous, systematic way to discern which Hadith are authentic and which are not.

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And this is something that no other religion has. If you look at Buddhism, if you look at Hinduism, if you look at Christianity, its various types. You look at any religion on earth, they do not have the type of

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criticism, and skepticism and verification that we have when it comes to determining which Hadith are actually statements and actions that prophesy centum and which aren't, and so on Also Hani here, he wants to tell or tell us or he wants to talk about or discuss.

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How do we know?

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Which revelation is true in general? Okay, what are the signs? If there is false revelation, and there is true revelation? How do we tell how do we discern?

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He says that every prophet that is sent has two signs. And these signs, as he will discuss in a little bit, correspond to the types of people that are being addressed. So the first type of sign that each prophet genuine prophet is sent with our intellectual and logical signs. Right? This type of symbol is aimed at the intelligencia. Right, the intellectual class. And he mentioned a variety of sort of intellectual signs or signs for people who are of this more intellectual disposition,

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that are supposed to be employed in order to determine what is true revelation from false revelation or true prophecy from false prophecy, one of them is the purity,

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the purity of the source, the purity of the messenger. Right? Despite some very, very extreme esoteric sects, most people recognize that a salvific message, a message that's aimed at our salvation should come from a pure messenger, a pure source, somebody whose

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character and reputation is unassailable, and impeccable. Right, we would not expect truth

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in big capital T cents, to be coming from a drunkard, or to be coming from someone who's an addict or to be coming from somebody who is engaged in sin and undisciplined behavior. And, as I referenced there, some very, very esoteric sects that are very, very

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intrigued by the cont the, the contradiction of those two things together. And so they kind of romanticize

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the holy fool or the holy sinner or something like that. But this is not historically what we find if we're looking at actual prophets, real revelation, we're not saying that anybody, you know that.

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There might be individuals who might state some things that are true,

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that are from various backgrounds and have various degrees of obedience and sin and etc, etc. But when it comes to like, Revelation, we're talking about books of law, right? A prophet in the sense of capital P, somebody that Allah is sending to be a proof upon a group of people in a society, the acceptance of their message, which hinges upon, or I should say, is the cause of either their salvation or their destruction. Allah is not going to send someone who's not pure. Allah is not going to send someone without a pure reputation or a pure kind of

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history. And so when we look at the history of the Prophet Muhammad Sallallahu, alayhi, salam, we find purity, the prophets of Allah always that I'm never worshipped idols in his life.

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Right, even though he grew up in this idolatrous pagan society, he never once worshipped idols.

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Everyone, that's a believing Muslim today would have given him a pass like, okay, that's his society. That's his culture that he grew up in, we wouldn't necessarily have held it against him. But it is significant that Allah saved him from that, that he never once worshipped idols and so he had this kind of pure background. The revelation was then an extension of that background. Right? The prophets always said them never wants to engage in in decency of any type. There were all sorts of people who are drinking alcohol etc. He never wants did any of that. There was even in the Hadith books there was when they were rebuilding the Kava. When the prophesy Saddam was 35 years old, five

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years before he became official prophets.

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They were rebuilding the Kaaba, and it was very, very hot. They were doing physical labor. And there was a certain custom wear

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It was acceptable for the men to air themselves out and cover themselves in a way that would have exposed their private parts.

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Okay. And someone suggested that the Prophet saw you said I'm do this. And he actually initiated the move to do this. And then he fell down unconscious, unconscious. And then I think it happened twice or something. And so a lot of kind of saved him from any indecent behavior. And that's very, very innocent. And then we also have the story of when he was five years old for the law holiday. So then the angel Jibreel, opening up his chest and removing that kind of black receptor sites that all of us have on our, our hearts, that is ready and willing to be convinced by the suggestions that the devil gives to us. Right? So the promise lies that almost pure and Allah Spano Tata sent pure people

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as profits. And we can understand why if we think about it, because nobody, actually today,

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if a profit is sent to a people, and he's coming with something that challenges the whole fabric of their society,

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people are going to reach for any sort of way to smear them, or D legitimize them that they can. We saw this with the Prophet Muhammad, Hassan, they call them a liar, they call them a magician, they call him this and call them that.

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And if they were able to bring up anything from their, from his past, they would have right if he had had an unsavory past, then they would have used that against him. However, there was nothing there to use the code, I would have loved to have said to him, Oh, just yesterday, you were engaged in this on that behavior. And now you're saying Holy Prophet that sent the truth let sent to teach us the ways of truth. Who are you? Who are you to teach us these sorts of things?

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Which goes to so goes to show the importance of having a a respected reputation. Right? It does matter. Yes. That we believe in second chances. Yes, we believe that somebody. And even within our own community, there are people who were on the street, there were people who were addicts, there were people who were in jail, and they accepted Islam and turn their lives around. And that's, that's great. But a loss POUND DOLLAR doesn't choose that type of person for a profit, or loss comments, Allah chooses someone with an impeccable past, so that no one can hold that against them. When it comes to accepting the message, because remember, that last month, Allah is basing these

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people's survival and salvation on their acceptance of this message. So Allah wants to give them a fair shot. Right? If anybody if a messenger had an unsavory past, and some of the people tried to use this against them, and people were misled by this sort of argument, then it would be less than certain proof against those people, they could have an excuse in front of a law on the Day of Judgment, that oh, the only reason I didn't follow him was because of his unsavory past or his reputation or what he had done before. Right. But Allah wants to eliminate those sorts of gray areas, and wants to make things very, very clear. So the first criteria we have is purity. Right? If

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we have a prophet, we have someone who's giving us a message from Allah, a Book from Allah law from Allah, then it has to be from a person who is pure and has a pure reputation.

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The next point that the author mentions is having a pleasant appearance. Right, this is famous from the theater of the prophets life that people would accept this lamb just based off how he looked.

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He looked and that goes from things that can be, let's say, achieved by human actions such as grooming and hygiene, right.

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The companions said that there was nobody that smelled better than the prophesies to them. That the Prophet SAW I said, I'm used to detest that anyone would smell a bad smell on him. And people used to compare the prophesy sometimes hand to like a bag that was carrying perfume. You would shake his hand and then when you parted it, you would be left with this beautiful scent. On your hand. They used to compare the softness of his hand they said that no one had soft their hands in the proper place. So it was kind of like this. Almost sensual experience like to be around the prophesy said I'm not in the risk a sense of the word but in the literal sense of the word that he left an

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impression and he was the epitome of cleanliness and hygiene, and pleasantness, everything that was pleasant. He always had good words to say he always had a a smiling face to meet people with right all of these sorts of these the oil his hair and comb his hair and part his hair, so they fit them all.

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All these sorts of things that left a good impression.

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And so leaving a good impression grooming ourselves hygiene and also our,

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our countenance, right? How we meet people with our smiles and our good nature, a nice little pat on the back and etc, these things go a long way. The Allah subhanaw taala never chose someone with a hideous appearance. Right. And again, that's not knocking anyone who's hideous, like we have people, there's people who are companions that were very, very ugly, they said it themselves, right, and they were even some of them promised paradise. Right? It has nothing to do with whether you're going to heaven or * or whether you're, you know, what's going to happen to you in the afterlife. But Allah is not going to let people have an excuse. When it comes to his messengers, and accepting the

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message, he's not going to give people any wiggle room. And so he's not going to send a messenger who is unpleasant, either in smell or insights or in behavior, or just looking at them or your interactions with them. And this is one of the biggest means of data, right? A lot of people and we've said this before, a lot of people are under the mistaken impression that data means memorizing arguments and being able to debate and et cetera, et cetera, et cetera. The most important data is your good example. And your x, your excellent character and your excellent appearance. People are naturally attracted to it, their studies their statistics,

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right? So to carry yourself in this way, and to be visibly recognized as a Muslim, every single time that you do that, you're now furthering the Islamic cause. People see you, they like the sight of you, they see that you're a Muslim, they associate those pleasant emotions and impressions with Islam. And it's that simple.

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Our Sheikh Sheikh Abdullah in PT, and in Medina, he used to, this is something that I learned

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from him and I took because

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I like politics, I like current events, et cetera, et cetera. And so

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when I was younger, and less experienced, I used to, you know, sometimes say, just anything that I knew about a certain place, if somebody comes up to you, and you meet them for the first time, and they're from, they're from Turkey, for example, you know, a younger version of myself would have made he's like, oh, okay, what do you what do you think about Erdogan? Or what do you think about you know, this, and that is kind of like, heavy sort of issue, right. And this often would be kind of a source of consternation for people, right? Or people now. Now you've thrown them into this conversation, they feel a little bit uncomfortable, they have to talk about something that's very

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kind of weighty and significant and heavy. And it might be a different opinion than you have. And you're kind of setting yourself up for

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some sort of difference.

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And this thing I learned from Sheikh Abdullah is that anything anytime I was around him, and he used to get a lot of visitors from different countries throughout the Muslim world, he always said something positive about the place where someone was from, he always found some way to compliment where someone was from, and that I noticed went a long way when it came to softening people's hearts and increasing their love for the Sheikh and etc. I remember one time he was approached by a group of people from Iraq, and they had some questions for him. And he asked them where they're from, they said it all. And he said, All of grammar is Iraqi, because the three schools of grammar busload,

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Kufa, and Baghdad, are all from Utah.

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And so he would do that with everybody, whoever came no matter what part of the world you are from, he would find something to praise about the place where you're from. And that's something that goes a long way to making a good impression.

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The next criteria that the author mentions is that prophets were geniuses, and they had expansive intellect.

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Allah subhanaw taala never sent a dummy.

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To convey his message again, when it comes to the generality of Muslims, we have people who are intelligent, we have people who are not, and that's fine, you can easily make it the paradise whether you're intelligent or not, no problem. But when it comes to the messengers, and the revelation, Allah does not want to give anyone any wiggle room. And so his messengers are not only intelligent, but they represent the pinnacle of intelligence. And if you reflect upon the life of the problem, we'll have a slice that um, you'll see this

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if you watch air to rule, for example, you know, the kind of plots that are against air tool, he kind of has to see them coming and anticipate them and he has to consider how people are going to react and he has all these kinds of very, very weighty and high stuff.

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makes decisions to make. Right. And so it's a unique kind of intelligence that air tool has to have, he has to deal with the external enemies that are trying like the Crusaders. And he has to deal with the internal and the enemies. Such as you know, the people in his tribe that are trying to pursue their own kind of narrow interest, etc, etc. The prophesy Saddam was the same. He was in the same exact situation, there were hypocrites. There were external enemies.

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He dealt with people from different tribes, different languages, different, all these sorts of different concerns. And it takes a very special type of genius to manage all of these things. One of the things that previously Saddam did when they first migrated to Medina, was that they he made brother's literal blood brothers out of the Muslims from Mecca and the Muslims of Medina. And this lasted until the Battle of feather. Where are they actually inherited from each other, they actually lived with each other they act they, you know, they were actually family. And this was one of the most radical ingenious ways of breaking down the tribalism that was there. Because even though they

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spent this period of about two years together as literal brothers, later on, there were occasionally flare ups and the hypocrites would attempt to exacerbate and exploit these sorts of tribalistic sentiments where they were inflamed, then people would would all would be kind of tempted to fall back within their tribalistic way of seeing things. The province Lenin was always trying to bring them back to that brotherhood of of Muslims. So to do what he did was extreme was a stroke of genius.

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The province has done them used to speak in everyone's dialect, right, which might not sound very remarkable to you. But, you know,

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Saudi Arabia, the Arabian peninsula at the time of the prophesy, centum was a very linguistically diverse place. Okay. It wasn't all just Arabic, right? The classical Arabic is the Qureshi dialect of Arabic. And there were many, many other dialects of Arabic, throughout the Arabian Peninsula have various degrees of mutual intelligibility such that there was some people who would come from way out east by Iran. And they would come and listen to the prophesy centum speak, or even make dua or even recite Koran, and they would have no idea what he said, one of the Hadith and the man said, I'm the Ugandan. He's like, What are you going on and on about, like, what are you kind of like

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jabbering about he couldn't understand it, no idea what he was saying. And the prophesy, Saddam had to explain it to him. The problem is, is that I'm used to speak to people in their dialects, right, somebody came to them. And that's this is something again, going back to the idea of complementing where a person is from, where you're putting someone at ease, right, you're trying to step out of your shoes and into somebody else's shoes and do what you can to make someone else feel at ease. This is a beautiful, characteristic and practice to have. But it also takes a certain amount of genius. And the Prophet SAW, I said, I'm had this type of genius, where not only social genius, in

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order to manage all these sorts of different dialects, but to know that that much information or that much about these different languages and dialects takes a certain special gift.

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And the province plays along with again, this kind of social genius that he had, he had to manage,

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who he sent to different areas in order to communicate different messages. Right, he knew that he was dealing with very tribalistic people. And so he couldn't just send anybody.

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He couldn't send certain a member of one tribe to a member of a district tribe, it might have sparked a war. So we had a very, very carefully think about keep track of and manage all of these, this tribal history, these tribal rivalries, and it impacted who he sent to whom, and on what occasion. So this is a very particular type of genius. And this is a mark of the prophets is that if you look at other examples would include use of and how use of managed the greeneries for for the Pharaoh and all these sorts of things.

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We have the problem. All of them, the prophets have genius, they're extremely intelligent people. And the last mile data shows them like that for a purpose.

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One of the last, intellectual proofs, and these are all intellectual signs. So we have two types of signs. The first is the intellectual signs are the signs that are geared towards people who are more in the intelligencia. They're discerning up to look for the stuff,

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right? They're not so too

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taken up by kind of what the masses are persuaded by, you know, they're looking at deeper things. They're looking at the person's upbringing, they're looking at the person's interaction, they're looking at the person's,

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you know, the impression that they make, et cetera, et cetera. Right. So one of the last ones that he mentioned has to do with the ability to reason, right and make a rational, make a rational argument with people prophesy, centum consistently used reason, just like the last bell to audit in the court and to convey messages, and to teach a lesson.

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We have a story of the poor Muslims who came to the province lay some and they were complaining to him. They were complaining to him that

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basically, they couldn't compete with the rich Muslims. They were saying, the deck is stacked against us, the the rich Muslims, they pray just the same as we pray. And they fasted just as much as we fast. And on top of that, they have money by which they pay charity, and they do all these sorts of things.

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And so what are we going to do? How can we possibly compete with them in the province I sent him? He reasoned with them, he gave them this listen,

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he expanded their idea of what charity could be.

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And tellingly, when it came to one of the last things that he said, he said, and the bully had inconsolable, he said that in basically in your conjugal relations with your spouse, there is also charity.

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And the companions were shocked like wait a second, are you trying to tell us that we get kind of aroused and and we can be rewarded for this? The prophesy centum used rational argument in order to drive home the point. He said, Well consider this. If you were to satisfy these desires or urges outside of wedlock, would it be simple? I said, Yes. He said, Okay, then by the same token, if you satisfy these urges, within the context of wedlock, then they are worship and charity. And so he used analogies, he uses examples, and etc, etc, in order to communicate with people and convince them to convince them

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rationally. There was one example where there was a companion who had a child born to him, and the child was exceedingly dark skinned.

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And this caused a lot of concern for this person. Not because they cared about the color of the skin, but because they were not dark skinned, and neither was there white. And people, just like now they talk. They gossip. And so they were there are people that were talking about him and any, perhaps there was some infidelity or something like this going on. And so he was worried he was saddened by this. And so we came to the profit slice on him and asked his advisor, what, what to do. And the prophesy sometime, he said, Look, do you have

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camels? Do you have livestock?

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And he's like, Yeah, it's like I do is like, okay, are they all the same color? I said, No, they're not. Like, have you ever had one that just comes out? A, you know, a color that's different than the rest? He's like, Yeah, that happens that happens from time to time.

00:33:13 --> 00:33:37

He said, Why does that happen? He said, Well, basically, it's probably something and it's genes that's kind of just like a recessive gene that's hiding out and then it manifests at some point. And then the prophesy centum said, Okay, well, this is that scenario, what happens with us to there are these kinds of recessive genes that are hiding somewhere somewhere, you know, along the line in your lineage, there was someone with this, this skin tone, and that's all it is.

00:33:38 --> 00:33:49

So the prophesy said, um, he reasoned with people, he approached people in a way that they could understand. He talked to people at their level, and he convinced them and this is one of the intellectual

00:33:51 --> 00:34:08

signs that all prophets are gifted with a last example from the prophesy setup. Many people would ask him, wins the day of judgment going to be right, that's what everybody wants to know. So that we can kind of procrastinate and know when to start studying. Right, when to start preparing.

00:34:10 --> 00:34:14

And the prophesy centum one time, he was approached by a man and his son,

00:34:15 --> 00:34:17

and the old man he said to him,

00:34:19 --> 00:34:31

when is the the hour going to be? And he said, do you see your son? He said, Yeah. He said, by the time your son is your age, you have will already have reached your time, your hour will have already come.

00:34:33 --> 00:34:50

And so again, the genius of the prophesy said, I'm and this is true for all the prophets where they use reason and rationality, use examples and analogies in order to reach the people communicate to them, and convince them about either the generality of submitting to the revelation or the specifics of the Revelation.

00:34:51 --> 00:34:59

So that's the one type of sign right that's aimed at the intellectual class. The other type of sign which is aimed at the generality of people or them

00:35:00 --> 00:35:43

asses you could say, is the empirical signs, right? Like so the empirical signs and things that you can see touch, taste, smell, all these sorts of things. This is your, your bread and butter your miracles, right? What most people and we know if we think about back home and how most people are the generality of people, most people are really, really moved by miracles, more so than they are about the finer intellectual points. Right? We see it on our WhatsApp groups on our Facebook pages where we have, you know, the what are the things that get forwarded the most times they're like, you know, we find a watermelon and that has the name of a law written on the side of it, right? Like,

00:35:43 --> 00:36:17

these are the things that really, really make the rounds on social media, and not necessarily these kinds of finer intellectual points. Why because most people, most people that they're not at that level with their intellect where they're looking for these sorts of intellectual signs, they're looking for the empirical miracles, they're looking for the things that they can actually see and witness and say, Look, this is a sign you know, this is a sign from Allah and the Prophet Muhammad place that I'm had many of these to write the splitting of the moon, which is one of the most famous ones or everybody goes down, prostrating.

00:36:22 --> 00:37:02

We have a SWAT with Mirage, we have the Nigerian, right and the prophesy centum was able to describe the caravan that he flew over, which had not yet arrived to Mecca. And we have the predictions that came true, such as when the last data set and so that the room that even though the Romans or the Byzantine Empire, they were really on the ropes, and were they looked like their defeat was imminent. They completely turn the tide within 10 years and push the Persian Empire, the society and Empire back. There's something that a lost pilots out of predicted and sort of the room and hadn't happened yet. Right? And all the other sorts of things that the Prophet Mohammed sly sudden

00:37:02 --> 00:37:13

predicted, these are all miracles, how could he have known he could not have no, obviously the Koran in the Koran is a linguistic miracle, and also a miracle in

00:37:14 --> 00:37:20

its composition. And also, it's a miracle in its preservation, and also a miracle

00:37:22 --> 00:37:28

in the time period, and the circumstances under which it was revealed. Right. And so

00:37:29 --> 00:37:43

whereas we have Arabic poetry, before the Koran, and very, very kind of strict rules and strict metric systems, or metric patterns, and patterns of rhyme,

00:37:44 --> 00:37:48

and the Koran, broke all of those in very interesting ways.

00:37:50 --> 00:38:22

It's not really something that you get a sense of, unless you get further on in your study of Arabic. If you study Arabic poetry, you study the poor, and you know, Arabic poetry is extremely dense, like much of English poetry, so that it's very difficult to understand. It takes a lot of unpacking. Right. And within one line of poetry might be 10 lines of prose. Right? Well, the Koran is miraculous in its ability to keep schemes of rhyme, and also schemes of meter.

00:38:23 --> 00:38:38

But be completely lucid, and have a space to it, that poetry does not have, right, and be clearly understood, at first listen, as opposed to poetry, which is very, very difficult

00:38:39 --> 00:38:40

to understand.

00:38:41 --> 00:39:00

And so with these sorts of empirical miracles, right, these things that are observable miracles, right, whoever denies these sorts of things, this is something that also Hani leaves us with, they're being disingenuous, right? They're kind of showing their lack of sincerity.

00:39:01 --> 00:39:15

Allah subhanaw taala didn't leave anyone any wiggle room when it came to the intellectual signs. Right. And he didn't leave anyone really any wiggle room when it came to the empirical signs either, because they're so in incontrovertible, they're

00:39:16 --> 00:39:30

attested to by 1000s and 1000s and 1000s of people, right? It's not possible just to simply write them off and wish them away and say, this is some big conspiracy, or this is some, you know, revisionist history.

00:39:31 --> 00:39:46

Right. These are things that if you were there, and you were watching and you saw these things to deny them was to really expose yourself as someone with an insincere intention and an insincere heart.

00:39:51 --> 00:39:52

That takes us to the end of the lesson.

00:39:53 --> 00:39:57

There's much more to say, but we should stop there. Does anyone have any questions?

00:40:28 --> 00:40:28

Meanwhile yeah

00:40:50 --> 00:40:58

okay, if that's it then malaba fit us by this knowledge insha Allah Tada. And I'll see you next time Salaam Alaikum.

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