Is it Allowed to STAND UP or TOUCH the FEET of Elders out of RESPECT Q&A

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Salam Alaikum Warahmatullahi Wabarakatuh what hamdu lillah wa Salatu was Salam ala Rasulillah while Ernie he also had behaved woman who had a hammer but today is our q&a Tuesday. So let us begin to shallow to Allah, Brother Sahil from Nigeria emails and mashallah, Nigeria, I have so many good friends from Nigeria, Baraka Dini from being or maybe you're watching it, I should say, in a corner, I should say maybe I don't know what time is it over there. But brothers side hill asks about a custom prevalent in Nigeria. And let me add in other places besides Nigeria as well, that he says that he is accustomed to standing up every time an elder enters the room. And also, if a tribal

leader comes in also to come down and to touch the feet of the person. And he is asking that, is this something that the Sharia allows to stand up? Or to bow down and touch the feet of the person? Is it allowed to do this or not? What is the ruling of the Sharia on this? Now? Because at Hamdulillah, I'm gonna have to rely on you so many different people watch these videos that we actually have to take a step back sometimes and wonder or explain, I should say to our audience, why is it that we are even asking such questions because people who are not familiar with our faith are people who are just beginning to practice Islam? They don't quite understand the the the motivation

for such a question for many people, it seems utterly inconsequential and trivial. And the response to this is that, well, the the notion that we're worried about here is extreme veneration, just like anybody would understand anybody of any faith background would understand that a person who believes in one God would not want to fall into prostration in front of an idol. So they would understand that that is a veneration that they don't want to do. So too, we have to ask ourselves, what is what constitutes a veneration that becomes problematic, you know, and from problematic, where does it become, you know, actually into idolatry? That's, of course, a longer discussion. Of course, it will

only become $1 to or should or paganism if you intend to worship that entity, but there are certain actions, even if you don't intend to worship that entity, you should not do them for that entity or V. So this is really the reason why we're discussing this is that is it permissible to show respect in this manner, of course, we show respect to our elders in a way that the shady app allows with good language with good wording with good manners. This is the ultimate respect with controlling our tongue without uttering any negative word in front of them or insulting them, we show respect in our treatment and accent. And yes, even in our physical demeanor, to sit with decorum, and to sit in

front of your mother or your father with an element of respect, the way that society allows, definitely, it is a part of our Sharia. But then the question arises, where does it cross the line into that gray area or that danger zone or crossing into the yellow light we should say because the red light of shoot will not occur unless you are intending to towards your per deify, which, of course will not happen with your elders and whatnot. But I'm saying still there is a gray area that we would not want to do. So the question arises that are these two aspects standing up when somebody comes and also bowing down and touching the feet? Okay, these are the two things we will discuss and

they are actually two separate discussion. So our brother asked them together, we're going to have to answer part one and then part two. So the reason why this question arises of standing up is because quite a number of scholars have discussed the hadith of our Prophet salallahu idea he was setting them which was reported in the Sunnah of a Timothy meant a hub, that whoever likes that the people should stand up to them and law who to stand up for him failure turbo micarta who mean and then he might as well prepare himself for the fire of hell. Whoever loves that the people stand up for him, that person, he might as well be prepared to be punished by a law that is a sin or a crime.

This is what the Hadith says, Now, what is the sin or crime? Is the sooner crime standing up? Or is the sinner crime having that arrogance that you expect people to stand up? You see, that's the key point here. That what is prohibited? Is the prohibition other people standing out of respect, or is the prohibition the person in his heart thinking I am worthy. Everybody should stand up when I come into the room.

This is the question here. And the response to this, how do we know we look at other incidents in the life of the prophet sallallahu alayhi wa sallam, and we see what he himself did. And we see what he told the companions to do. So it is quite clear from this era, that our Prophet sallallahu alayhi wa sallam himself stood up a number of times to greet particular people that he that he

loved immensely, especially his family members. And in fact, these narrations have been compiled by the famous Imam nawawi you know all you have all heard of him. Oh, no, we're the one who wrote Riyadh, the Saudi Hain and the one who wrote the 40 Hadith of Norway, he wrote an entire treaties a small booklet called recited to utter CCBill TM and the leader will finally the result of the Epistle of the permissibility of standing up for the people of honor and respect. We already know his opinion therefore, that if the person is honor worthy of honor your father, or share an elderly person, when they come into the room, Mr. Manoli is saying that he's entitled his treaties, the

permissibility of standing up for the person or father the person of honor, and he quote he mentioned in this treaties as a small treaties, it's available in Arabic, not in English. He mentioned in this treaties, a number of incidents of them reported incident of either wood that the Prophet sallallahu alayhi wa sallam was sitting one day when his foster mother and foster father and that is Halima sadiya, and her husband that they came to visit. And so the Prophet Sall Allahu alayhi wa sallam stood up to greet stood up to greet them, and he gave his own cloak for them to sit on, okay. So his foster mother and his foster father, and this is of course, you know, the, the

incident when Amina gave the Prophet Salah Salem to be reared by the by the side. And so hence, the the, the foster mother Halima and the foster father the process and they raised him for a few years and that that is when the incident of the shock of the Southern of the splitting of the heart occurred, that the prophets isms heart was opened up and cleansed. Now, the fact of the matter, of course, is that here he stood up to greet them, and he gave his own cloak to put as something for them to sit on as an honor to them. And this is a great honor because they are in the end of the day, his foster mother and foster father and of course the Shetty, you know, encourages us to show

respect to our foster parents as well. Fostering of course means that the our mother Halima Fred, the breastfed the Prophet sallallahu alayhi wa sallam, so that foster lineage was established. We also have the story of equanimity Ben Abijah hell, that when Eric crema fled from the conquest of Makkah, he then changed his mind. And he returned back to Makkah, expecting Allah to forgive him and expecting the Prophet sallallahu alayhi wa sallam to forgive him. And so the Prophet system was in the Haram and when he saw it crema, because of course, it crema, you know, yes, he has a very negative past and he has a long list of what he has done, but in the end of the day, his lineage and

his status is one of the highest of the correct, right. So Abuja is his father, and you all know we are we all despise Abuja, who, but the Quraysh loved him and he was their leader. And so a climber has now taken on that status. So for a climber to embrace Islam, and for a crema to come back to the Prophet sallallahu alayhi wa sallam. This is a great honor for the OMA and it will bring other hearts into Islam. So when the prophets Allah, Allahu Allah, he was seldom saw him, whatever la he Farhan he stood up in happiness to greet him coming. So this is Rick Kramer, the son of Abuja had the prophecy and stood up to greet him. And also in the famous incident of the Battle of Haber, when

Jaffa even thought it came, after the Prophet sallallahu alayhi wa sallam was camped in high bar for an entire month almost. And he eventually conquered the entire lands of labor, that when on the day of the conquest of labor, on that same day, Jeff would have never thought him, made his way to Medina and then made his way to Hiber to meet the Prophet sallallahu alayhi wa sallam, and so when the Prophet and Jaffa of course is his cousin, and of course you know, they raised together in the same household remember the Jaffa even epithelium and Jaffa was much closer in age to the Prophet system then Ali So Ali, of course was a child you know, compared to the process and I'm Jaffa is

much closer in age and so the Prophet system and him are of course first cousins and they are raised in the same household like brothers. And of course our processor loved Jaffa immensely, and he hadn't seen Java for seven years. He had not seen Java for seven years since he migrate

To have a senior now he's come back to Medina and then he moves up to Hiber to meet the Prophet sallallahu alayhi wa sallam, and then our Prophet sallallahu alayhi wa sallam. Our Prophet sallallahu alayhi wa sallam stood up to greet Jafar. And he kissed Jaffa. And he said, I don't know what is making me happier today, the conquest of high bar or the return of Jaffa, I don't know which of the two I am happier for. They've conquered high bar today. But Jaffa has come back and the entire lands of high bar, and that one person Jaffa, I don't know which of the two is making me happier. But the point is that he stood up to greet him. And we also have in the pseudonym of

Buddhahood, that once they had been had visited the Prophet salallahu idea he would sell them and he returned from the journey. And of course, a demon had it up is of course the quote unquote adopted son. Remember the story that, you know, in the days of Jahangir Zayed was adopted and then of course, Allah revealed that there is no adoption but the point is that the love was there like a son and Zetas are raised in his household. So when, when after a journey is eight came back, I shall narrate that

they entered into my house, and for comma la heat factor alcohol, aka Bella who the process I'm stood up and hugged him and kissed him, stood up and hugged him and kissed him. And in the famous insensitive side even was when the when the Jakeem, or when the arbitration was taking place, after the Battle of the hunter back when side came on a donkey, and he was sick and he was bleeding. And his people were waiting there. And he's coming with difficulty and he just gets too high bar, our profits are knocked labor costs are 100 100, our profit system said to his tribe, oh, moo, Elissa, you can stand up to greet your leader, he literally has had almost stand up to greet your leader

Don't just sit there, he's come tired. He's he was literally on his deathbed. Of course, the Sahaba did not know they were hoping he would recover. But he was deathly sick, and he was bleeding and the wounds were there. And he's so tired. And he's coming with great difficulty, and the people that are just sitting there. And the problem said stand up, he's your leader, he was the leader right of the unsought. So the Prophet system told them to stand up. And commenting on this katabi said that this shows us that it is not my crew to stand up for a person who is a leader who is a person of respect. And so this is the position of basically the vast majority of scholars, shareholder, some even

Taymiyah, he writes that, if it is from the custom and the culture of the people, that they stand up to greet somebody who is coming in. And if this standing were not done, the person would think that this is an intentional insult, then in this case, it is US law, it is the wiser and better thing to do. That one stands up so that you know no evil or no bad idea comes into the minds of the people. So this is basically the vast majority of scholars they say it is permissible to stand up, then how do we understand the Hadith, because the hadith is seems to be pretty clear that our Prophet system said, Whoever loves that people stand up for him, let him be prepared to face the punishment of

Allah and the fire of hell. How does one understand this hadith? Well, there are multiple interpretations of this hadith of them is that what the prophet system is forbidding is the culture of the Romans and others, that when the King comes in, the others are not allowed to sit down. So this is not the action of standing and greeting. And then everybody sits down. This is the pagan custom, which was common in Roman lands and other lands, that when the king is sitting, no one is allowed to sit in his presence, and only he can sit. So this is one opinion. Another opinion is that the sin and the prohibition is upon the one who feels arrogance. So he's happy that everybody

standing, you know, for me, and the process, I'm telling him, no, don't feel that sense of arrogance or pride, the one he expects the people. That's the key point here, because the Hadith has meant a habit, whoever loves that the people all stand up for him. So he's craving attention. And of course, this is an element of narcissism. And then some of the scholars have said that this hadith is a threat to those people who do not deserve it. So these are the evil tyrants. And this is what the prophet system is talking about. He's not talking about the righteous people, because his own actions demonstrated that we do stand up for righteous people. So the point is that there's plenty

of evidence to suggest that to stand up when somebody comes into the room and to greet them and to kiss them, all of this is completely permissible and there is no problem in this as long as as we said that, it is not a notion that you stay standing and the person is sitting as a matter of you know,

The as a matter of let's say, enforced cultural virtue, if you like that if it's something that is enforced by social norms that with this person, and this will only apply to a king or a tribal leader that if that is the case, then we need to get rid of that practice, because that is something that clearly the Shediac, you know, the prophet system would sit in the Sahaba would sit, that's not something like there's an issue there. So there is clearly therefore, precedents in justifying and allowing one to stand up when an elder enters the room, when a scholar enters the room, when a leader enters the room, when a parent enters the room, no problem, anybody, you know, who's you

know, who deserves that, but the Hadith applies either to those who don't deserve it, or to the one who is arrogant and loves it, you know, or to the one who remains standing when the people are sorry, who remain sitting down when everybody else is standing up, and Allah knows best. Now, that's part number one, part number two, he says that the custom of bowing down to touching the feet now He's not asking you about such though, he's not saying putting the head on the ground, he is saying we touch the feet. And in the process, our heads come down. Now with regards to this issue, we say that the shady has forbidden the lowering of the head, as a matter of respect to any human being, it

was allowed in the previous videos, as we know from the story of Yaqoob and use of and as we know, from the story of the angels, and Adam, it has said that they all bow down, right. So to lower the head to another creation was something that the previous shutdown has allowed. And lowering the head includes record at include sujood it was allowed in the previous generations to do that, as a matter of, you know, as a matter of showing respect to the other person. And it remains in Western culture, you know, that you would bow down to the king or queen, or you know, in Western culture, you know, the, the man would bow down to the lady as a respect like I'm showing you respect. So that notion

remains in the western culture very slightly is almost gone now.

But in our religion in our Sharia, this has been abrogated. We do not lower our head intentionally. The goal of lowering the head the knee of lowering the head is not something allowed. And this is something that is pretty much unanimously agreed upon in the Sharia. Even to me it says edge man Muslim woman there is Iijima of the Muslims that to prostrate to other than Allah is haram. We do not prostrate to other than not now obviously, if you prostrate it with the intention of worship, this is schicke if you prostrate I will do Billa to a false god an idol and you want to please that idol This is major *, but if you lower your head out of respect to another human being this is

not chick, but it is haram, we do not do this. And this is something that is expletives in the in the in the Sharia, because there are a number of traditions in this regard. why they've been jables narration as well, that when he came back from the Syrian lands, he fell down in sage there in front of the prophets of Salaam and the Prophet sallallahu sallam said do not do this. It is not allowed for a Mahalo to do such that to another mahalo it is not allowed for a creation to do says it to another creation says there is only done to Allah that Allah says in the Quran, latest judicial MC whether they accommodate was to do the law or hinder the Halacha who do not prostrate to the sun and

do not prostrate to the moon and prostrate to Allah azza wa jal who created them now, the word sedge primarily implies putting the face right onto the floor. And that is the highest form of submission that you demonstrate submission. However, technically, from a purely linguistic point, to bow the head down is also a type of such data. And therefore when Allah says do not do such that to anything, except ALLAH SubhanA wa Tada, therefore this includes any bowing down. Now, what if somebody says that?

How can we're allowed to stand and not do and and not to, to kiss the feet or to touch the feet? We say, This is what the Sharia has come with. And we go to the Sharia to say what is too extreme veneration? And what is permissible permissible veneration and the Sharia has allowed showing respect and showing honor by standing up when your father comes in by standing up when a loved one comes in. And the Sharia has not allowed us to bow our head down. Now, what if somebody were to say that, okay, but how about if I'm, you know, my mother is coming in on the wheelchair and I want to kiss her? Is this something that is allowed, we say here, kissing an elderly person on the forehead,

let's say okay, this would be permissible, be on the hand. This would be permissible because the goal is the kissing and not the bowing of the head. Whereas when you touch somebody's feet, there is no other purpose than to lower your head and

front of the in front of the person. So we look at the goal of this act that, you know if if it's so happened that, you know,

your your mother was taller than you, let's say where your grandmother your grandfather is coming in, you would kiss and you would stand up and kiss his forehead, right. So the goal is not to lower your head, the goal is to kiss the forehead, in some cultures, by the way, so again, maybe I should clarify, I have an international audience, in many cultures of the world, in many cultures with old, especially Eastern cultures, kissing the forehead, of your elderly, relatives and parents, it is of the highest signs of respect to kissing the forehead of a chef is a sign of respect that you know, you are beloved to me, and I respect and admire you now kissing the forehead is permissible. And it

is something that even in the in the in the in the Sierra, we come to at the end of the process, and you know, kiss Jaffa. So these are things that we we come across that the Sierra allows this and it is understood. But even if you have to bow down, I'm saying it is permissible, because when you bow down to kiss, the goal is not the short lowering of the head, the goal is the kissing. So that which is done, you know, unintentionally, that which is not intended directly is overlooked. You're not intending to bow their head down, you're intending to kiss as for that which is done intentionally. That is what the Sharia is based on. And therefore, those who want to lower their their heads in

front of another person. We say to them, this practice is considered to be too extreme in the Sharia. And it is going into that gray area that the Sharia has, when I say gray area, I mean stepping stone to shoot. It is not great. It is haram, it is forbidden. So when I say great, don't think that I'm talking about ambiguous I mean here that it is a stepping stone to shoot because what I'm saying that you are venerating too much. And so the Sharia has put checks and balances and put barriers so that you do not go to this level. And so to conclude to conclude this question, it is completely permissible to stand up to greet an elder or to greet a leader or to greet somebody who's

coming back from a journey, anybody that you want to greet, you stand up to greet them, and then you all sit down no problem. It is however, not permissible to touch the feet of the person as a token of respect, because that is a level of veneration that the shed era has drawn the line at and Allah subhanho wa Taala knows best.

Our next question, brother, Muhammad from New Jersey, writes with a very interesting question. And I chose this because I found this question very intriguing. He says that Ibrahim alayhis salam asked Allah to show him a miracle. And he said that the ultimate in Nickleby. And Allah obliged and showed him the miracle. Then he says, But how about us? What if we waver? And what if we want the atma in Nickleby? Can we ask Allah for a miracle? And can we make dua to Allah subhanho wa Taala to show us a miracle as well? So this is a very interesting question. And to answer this question, of course, we begin by reminding ourselves of the stories with a Bukhara verse 260 that Allah subhana wa Tada

says, that while Ebrahim are a big indicator to a motor on our main hall, Bella wala Kili automa in Calbee, that Ibrahim said that Oh Allah, Oh my Lord, show me show me how you bring the life, give life to the dead, gave her to feel moto? How do you resurrect the dead? And Allah says, I want them to me. Don't you have faith? And Ibrahim says, but of course I have faith, what I can but the ultimate in talebi I want my heart to be comforted and reassured. I want to find its meeting on Sakina I want to find peace of the heart. So Allah then says, Bring four birds and train them to come to you. And then you know, cut them and then scatter them on different hilltops and then call

them and yeah, Tina Casaya, they will come to you flying in haste and know that Allah is indeed Almighty and all wise, this is the famous story of the birds and Ibrahim in sort of the baccarat verse 260. And this is an interesting story, which has caused a lot of commentary in the books of tafsir. And it shows us really that you can have faith and still want reassurance, you can have faith and still want to be shown a sign. And in fact to add to the profundity of this verse. There is a beautiful Hadith in Sahih Bukhari Sahih Muslim that our Prophet sallallahu alayhi wa sallam recited this verse, and then he said, Nah, no a HELCO be shaky mean Ibrahim now hello, hello Kobe

Shaq ki min Ibrahim. We have more right to show

Schuck to doubt then Ibrahim, we have more right to this, then Ibrahim. Now this hadith has generated a flutter of responses from our classical odema May Allah azza wa jal bless and reward them and grant them full dose and we are all standing on their shoulders. This hadith was deemed to be problematic at face value. And our scholars tried to understand how can we interpret this hadith because it seems to suggest that Ibrahim alayhis salam had Schuck doubt, and the Prophet system is saying, we have more right to be to have doubts than Ibrahim alayhis salam. And this has caused, as I said, a whole flutter of interpretations. And so some aroma actually went and said that this

hadith actually means the exact opposite of what it says, which is that there was no shock. And there was no, there was no doubt at all, and that in fact, neither Ibrahim nor the Prophet system had any doubt. And therefore, the prophet system is basically saying Ibrahim did not doubt because if he doubted out of modesty, he's saying, we have more right to doubt. And, you know, other interpretations are there as well. And yeah, I mean, you know, me I'm a very frank person, I think all of these Jonnie, bending over backwards and trying to reinterpret any I don't see a problem in accepting a very simple understanding of this hadith that does it problematize any issue, of course,

the prophets of Allah are not doubting Allah's powers, of course. So the word check here is not the doubt of iman versus Cofer. Because that would Yes, clearly be problematic. But the word here will lead to my inner kalbi, it means you want a sign to reaffirm what you know, you believe, but you want something that reaffirms that. And this is what Ibrahim is saying, the ultimate in Nickleby. And the process of saying that we have more right for that check, then Ibrahim, so the shock here is not a doubt in the order and the power of Allah subhanho wa taala. But rather, it is a sign of affirmation. And a simple example of this is that, you know, the child knows that the mother loves

the child, the child knows that the mother father loves me. But isn't it nice for the child to see that love? Isn't the child reassured when the mother demonstrates that love, right? And so this is that leads to my inner colori that knowledge is one thing, and then the actualization of that knowledge is something else. And so this is the type of you know, show me the love, right? It's not just do you love me or not, but it is showing me that manifestation, it is an affirmation if you like, have the desire to see what you know to be true. And the human being is weak, all of us are weak. And to know is one thing and to see is another. And of course, there are many examples of

this. Perhaps the most obvious example is in the Quran, is the story of Musa alayhis salam, and the worshipping of the false gods, you know, the golden calf that was worshipped, right? Musa alayhis salam was in direct communication with Allah. And Allah subhanho wa Taala spoke to him directly on Mount Sinai and Allah azza wa jal then said to Musa that,

oh Musa, your people have taken a golden calf after you have left. Allah said this to him directly. What is this? This is knowledge, did Musa Javier clean, of course he had the octane Faraja Illa call me he has been a Sefa he returned to his people angry and extremely in a state of agitation. So he's angry when he hears from Allah that his people have worshipped the golden calf. Then when he sees the actual golden calf, his level of anger completely goes to a different level. I will call Allah azza wa jal be here Jura who, like he threw the tablets that Allah had given him what Allah had given him divine from Allah, in his anger, to wants to attack, he wants to rush, he throws the

tablets away. And he jumps on the leader, his own brother, and he says, How could you have done this? How could you have allowed this to happen? Now? Do you understand what I'm saying here? Allah speaking to him, did not give him the level of anger that when he saw the calf himself, notice the difference here, right? How weak is man? How weak is man, knowledge of the mind is not the same for us as seen with the eyes. And this is how we need to understand Ibraheem Alehissalaam saying, of course, I believe by law, I know you can do this, but I just want that extra right. So just like moose Ali Salam gets so more angry, much angrier when he sees Ibrahim wants to increase in that

you're clean. He has the opinion. Of course he has the opinion to not have you ever been in school for obviously, of course he has

Pain. So when our profit system is saying shuck, he doesn't mean Shakur the opposite of your pain. He means here, I want that extra affirmation. I want to go beyond just knowing that it is true. And our profit system then says, You know what? It's okay. If Ibrahim had it, you know, we can also have it. And this is something that opens the door that you know, we believe, but wouldn't it be nice to see something like this? Right? That's, that is basically what this is about. So that is the story. Ibrahim Ali said, I'm now going to get to your question to be technical, you were asking that basically, can I ask Allah for a miracle, okay? To be technical, it is not inherently sinful. To ask

for something extraordinary. However, let us divide this question of yours into two.

To ask Allah for a miracle that deals with you and your life and your family. To ask Allah for a miracle, that you are being harmed. And you need a change in you need a change in your, you know, like, let's say a sick family member. Let's say you lost your job, you have no source of income. And you ask Allah for something that seems impossible. This is the essence of iman. This is the essence of Eman because you are demonstrating that the world might think it is impossible but Oh Allah, I know you for you everything is possible. So to ask for what we would call a miracle. When the world seems that all of the doors are shut, and mankind might have abandoned you. And at that point in

time like Yunus in the belly of the whale, he calls out one another for lumati Allah Illa Allah Subhana Allah in the countrymen avoiding me, that level of Iman and Taqwa it is the level of the prophets, and those who are following the prophets. So when all the doors of mankind are shut, and you raise your hands to Allah begging for a miracle, this is the essence of Eman. You have demonstrated, you believe in Allah, and you have Iman in Allah, and you have full faith in the names and attributes of Allah and you know, that Allah can hear and see and grant you what you need to be granted. So that is definitely permissible.

But to ask for a miracle, that is special, that is just for you, to prove the power of Allah, like Ibrahim asked, or even more, you know, to prove the existence of Allah, some of our, you know, youngsters might be denying, does God exist? Oh, God, show me a miracle, you know, that type of stuff. So from that paradigm, I have to be honest here, that I do find that paradigm to be problematic. I differentiate between the miracle that you need to live this life, the miracle that you need to kill your son or daughter, the miracle that you need to heal yourself or to find money or something that you are in pain, you are suffering, and you need that miracle for your life. Of

course, that is exactly what a believer does. He turns to God, he turns to Allah and he begs the miracle, but for you to just sit back casually cross your feet and say, like some you know, sometimes don't listen to this. Hey, God, do you exist? Show me a sign. I don't know if you truly exist or not show me a sign. You don't have to be honest here. That paradigm really seems to be problematic. The least that can be said is that there seems to be a level of arrogance. Now you can say hold on a sec. Didn't Ibrahim ask Allah didn't Musa ask Allah to see him called urbini on booty Lake Musa says Oh Allah, I want to see you. And we say yeah, he calmed down. Ibrahim and Musa are in

direct communication with Allah Okay, and he fled her back to Earth you know, I'm saying Yanni, Ibrahim and Musa Ali him was salam, they are prophets of Allah, they are communicating directly with Allah subhanho wa taala. They have gone through trials and tribulations, the likes of which we can never imagine they have reached a level of communication and knowledge of the world of the unseen that is beyond anything we can understand. So for them out of love to ask Allah as Musa said, let me see you Oh Allah, or for them, you know, out of, you know, verifying even more or increasing the level of your pain, you're up show me you know how you resurrect the dead. That is something very

different than us, demanding a sign from Allah showing us that Allah has power or that you know, our stuff for other stuff for Allah, Allah is real or something I use some of the you know, or God is real or something. And you know, there's a whiff here of that of what the Quran did. The kurush demanded miracle after miracle, right? That what called Allah gehalten you know, the Bani Israel said we want to see Allah azza wa jal face to face. And the Quran also said that Powercore Lulu Newman Luca we're not going to believe in you had the tough Jura less than or the Ambu until you causes spring to gush forth from the earth outta Kodaka Jana two minute healing windup or you have a

garden of palms and have a

vineyards or you cause rivers to flow abundantly Oh to split a summer either in a key seven Oh call or you cause the sky to break up and fall into pieces

of DNA Billa Billa he will malarkey the Kabbalah or you bring us or you bring us Allah and the angels face to face oh you're gonna like Kobe to minzu often or you show us that your house is converted to gold out of office some up or you come in front of us ascend to the heavens. And then the Quran said all of this by the Wizard of Israel look this beautiful verse. Allah mentions their arrogance and all of these miracles. What a note minute little clicker had tuna Zilla I didn't Nikita Nakata who and even then we will not believe in your recitation until your ascension excuse me, until you bring down to us a book that we can read from. Then Allah says Allah Subhana Allah be

say to them, Subhan Allah be HALCON to Illa Bashar, I am a human being that is sent as a messenger. So Allah says, We are not going to entertain this type of arrogance. You see, the Quran asked a miracle and Allah rejected no and Ibrahim st miracle that Allah gave why? Because Ibrahim is Ibrahim his love his MACOM his status is totally different. His paradigm of asking is totally different. Whereas the Qureshi paradigm or the catheter paradigm is a paradigm of arrogance and Allah azza wa jal mentions in the Quran, what are Anana nuzzel now at Humana academica lemma Humann moto will Hashana Allium Coolidge and cupola Maka, if we were to cause all the angels to come down, and the

dead spoke to them, and we resurrected all of the animals in front of them and the dead people in front of them, they would still not believe. When you get to that level of arrogance, then no, we do not ask for such types of miracles, we are told that it is not befitting to challenge Allah in this type of game. Allah does not play games. Well, I couldn't even Allah says we don't play right, what are called Harlequin somewhat a little bit healthy, we created the heavens and earth, right. And Allah says that Maha Rocklahoma lie but we didn't create them as a just as a joke. So Allah is negating that he does things with a wisdom, he doesn't do things out of foolishness. And therefore,

when a person demands this type of miracle from Allah, there's an element of foolishness. And it is not befitting for somebody to do this. So frankly, if you're asking for, as I said, a miracle related to your life, that's totally fine. That is the essence of Islam. And it is a sign of your worship and servitude and our booty and acknowledgement that Allah is Allah and Allah disease. But if you're asking for a miracle to see if Allah is Powerful or not, or even worse, to see, if Allah exists, then I would say that is a problem. And it is also a sign that you are ignoring the blatant miracles all around you. What more miracle do you want, then you yourself, you are a walking talking

miracle from head to toe, your entire existence is a miracle. You are an embodiment, and a manifestation of the power of Allah subhanho wa Taala Your existence is a miracle the world around you, from the shining sun, to the green trees, to the blue waters to the life all around you to the harmony that exists between all aspects of the creation. That is enough of a miracle to indicate that Allah is alcovy and Hakeem and Aziz and the fact that you have the faculty to appreciate this. So it's one thing that it exists. And it's another miracle that you can appreciate the miracle because there are two separate miracles right? It's one thing that it is up in existing, then Allah

gave you which added a coma sama while vasara Well, excuse me that

Allah did Alico Sana what I'm sorry, what have you the kalila Mitesh Quran he gave you hearing and seeing an intelligence? How little are you thankful to him. So the point is that Allah subhana wa Taala has shown us the miracle of his existence simply by the world around us. And he has shown us the miracle of the truth of Islam via the Quran. So dear brother in Islam, if you want a miracle for the existence of Allah, then you and the world around you is enough of an existence, salary him it will fit with you and force him, we will show them our miracles all around them and inside of themselves. If that is not enough of a miracle for you, then no other miracle will work for you. And

that is why when an atheist when an agnostic when Acorah she demands to show Allah azza wa jal, I want to see Allah in reality, in reality, even if he were to see he would still not believe because it's not a matter of seeing he has reached a level a level of arrogance that is beyond the scope of being benefited by miracles. On the other hand, if your faith is going down, as all of us goes upside down, and we just want to read

affirmation of our iman and Allah, it's not that we doubt Allah, it's like, we want to know that you know our religion is true, we want to know that we know it again, this is not the doubt of gopher is the doubt of like Ibrahim that I want some extra knowledge. In this case, then we can increase our iman by the miracle of the Quran. by reciting the Quran, listening to the Quran, and by extra vicar and Ibadah of ALLAH SubhanA wa Tada we will find in our hearts, the sweetness of peace and understand the reality of our faith. So we have miracles that are far more massive, and far more, you know, grandiose than anything you could possibly ask for. And that is your own existence. And

that is the existence of the world around us. That is the miracle that proves Allah subhanho wa taala. And we have the miracle of the Quran. And that is the miracle that proves the truth of Islam and the truth of our Prophet sallallahu alayhi wa sallam, and the truth of our faith. So the two miracles put together, the miracle of existence, and the miracle of the Quran. These are the only miracles that you need. There is no other miracle that should give you any extra sense of Iran or any extra sense of recognition from these two. Therefore, to conclude your question, I say once again, if you're asking Allah for something that others would deem to be extraordinary miracle, but

you're asking him because you need it for your life, then yes, go ahead and ask and it is sunnah to ask, I have this manner, and it is the Quranic commandment to ask because you are asking the God who created you and the Lord who loves you for the miracle that you need to live. That is the essence of servitude and of Islam. But if you're asking out of a sense of arugula, Yanni, there is a whiff of you know, a little whiff, even if it's not discernible, but still, you're blind to the actual miracles around you. And you're demanding something extra and above and beyond that is not befitting and becoming our MACOM. And level is not that of the prophets of Allah. We cannot say to Allah, Oh

Allah show us how you resurrect the dead. That's not befitting who we are in our status. It's different for Ibrahim and Musa and others when they ask Allah, they are a different category of mankind. And as for us, the general miracles that are around us and the miracle of the Quran, that is sufficient for us and with that inshallah Allah will come to the conclusion of today's lecture inshallah we'll continue next week to talk a little bit cinematic rahmatullahi wa barakaatuh.

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