Understanding the Wisdom of Floods and Tsunamis

Yasir Qadhi


Channel: Yasir Qadhi

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Episode Notes

A Talk in the Wake of A National Tragedy

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Our cause for meeting and this brief, you know, lecture that I'm going to be giving is actually a cause that is distressing to all of us, it is something that is hitting home for all of us. And that is seeing the images of the suffering of our own people in Pakistan, and seeing the reality of what has happened with these floods. And of course, our goal today is inshallah with data to help alleviate and to be able to do what we can in order to bring about some comfort and mercy. You know, I'm going to give a talk that is a little bit atypical, so that inshallah we will rethink through how we're doing these fundraisers. I'm going to ask a very difficult question. And this is a

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question to be honest, that many people think about when these tragedies happen. It is a very deeply philosophical and theological question. It deals with philosophy and with our athletes that Iman and theology, and it is a question that does not have an easy answer. And I'm telling you from now, that I'm not going to give you a solid answer in you know, 1015 minutes that I'll be speaking to you. The question is as follows. How can we, as believers in a merciful God and an all powerful God, how can we understand this type of tragedy? In light of our God, Allah azza wa jal being a Rahman and Rahim and Edward wood and Al Karim? How does one reconcile between an all powerful and an all merciful

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God? And this is a question that has plagued the minds of the most ancient philosophers actually, if you look at some of the writings of you know, even Aristotle and Plato and whatnot, you find them trying to come to grips with this actual question. In fact, the question is so deep, that there is an entire branch of philosophy that deals with just this one question. And that is the question is the the the topic is called the Odyssey. You can look up books on the Odyssey, you can do a PhD in The Odyssey, the Odyssey is how does one explain the existence of evil when God is supposed to be all powerful and all merciful? And I began this because honestly, I find that this question is

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actually extremely pertinent to bring up when tragedies like this one occur, because a lot of us are actually too scared to even verbalize that ask it. A lot of us are actually not even, you know, wanting to ask out of fear of, you know, some cleric or some chef or other singers stuff, but a lot, how dare you ask this question? And maybe for our generation, we would have said, Okay, we shouldn't ask, but our children ask the next generation, you know, the college kids, they ask, and if we don't have a solid answer, unfortunately, some of them might even think of, you know, not being a faithful religious person. In fact, you know, the rise of agnosticism, and atheism has many factors. One of

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them one of the primary causes is actually this actual question here. And that is that how does one explain, you know, evil and how does one explain pain and suffering? And why should there be pain and suffering? Now, again, as I said, this is not you know, a theological talk or an athlete the Talk or philosophy or philosophical talk, but I do want to bring it up before we get to, you know, the point of why we're here because it is extremely pertinent and because in shallow tie that actually deals with why we are here today. So very brief points here. First and foremost, this question of trying to understand pain and evil in light of Allah azza wa jal being an acquisition

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Cadet capable of all things and a Rahman Al Rahim and whatnot. Actually, this question predates the existence of mankind themselves. The question was asked before mankind suffered any evil and pain, and the question was asked by none other than the angels themselves. When Allah announces, Surah Baqarah, when Allah announced that I'm going to create this new creation, the first thing that the angels asked is that era attach alpha. When you've Sufi, however strict with Dima, why would you place on Earth, this new creation that's going to be causing pain and suffering killing one another? They're going to cause facade evil chaos. So the angels who lived in a pain free world, stress free

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world, trouble free world, the angels lived in the angelic world. And they said, Yara, why would you create this new creation? When we are here? Pure new Serbia who behind the Kanaka de Sulak we are pure, we are praising you. We're not doing anything. Why would you create this new creation that's going to have so much evil and civil war and droughts and pain and suffering? Why would you do that? And subhanAllah what is the response? All of you who know sudo Bukhara you know how Allah responded. Allah responded with a very, very

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interesting way of responding, he did not attempt to rationalize the existence of evil. He did not attempt to give what we would call a philosophical response, deconstructing the question and then giving you know syllogisms and solid answers on the contrary, he gave an answer that is what we would call faith based. And that is Allah in the Alamo. Murata, Allah moon, he said, Allah said, I know what you do not know, you're going to have to trust me. In other words, the answer to this question was so deep, that Allah said to the angels who are better than us, and more knowledgeable than us, Allah said to them, you want to understand you're gonna have to trust me, literally, this

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was the response in the Allah momella tanaman. I know what you do not know. So when a person comes in, says, Hey, you Muslim people, you Christians, you Jews, how do you believe in a God that causes all of this pain and suffering? We actually begin the response by saying, you know, we're gonna firstly have to humble ourselves to the reality that maybe just maybe I won't have full understanding, just maybe I won't be able to rationalize the wisdom of our Creator. But and here's the key point, just because I don't understand the wisdom of a particular action, that should not cause me to doubt the existence of the Creator Himself. And this is another deep point here. The

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issue of trying to understand all of this pain and suffering the issue of trying to understand why is there you know, so many innocent lives lost children are starving, what not? That is a separate question than the existence of God. Because that question deals with the wisdom of God's action. And the wisdom of God's action is a separate question from his existence, his existence is self evident. Our existence is a proof of his existence, the fact that the world exists, the fact that we have the ability to rationally think the fact that we're searching for meaning we have consciousness indicates that there is a being who endowed us with consciousness. So the fact that Allah exists is

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a certainty. The fact that we don't understand some of his wisdoms of actions is another certainty, the two should not come together. But unfortunately, this is what happens. But the fact that we cannot give a full answer doesn't mean we don't have a partial answer, and there is a partial answer. And that partial answer is actually why I asked the question in this talk, because it is linked to this talk. And that partial answer goes as follows multiple things can be said, first and foremost of the reach of the reasons and the wisdoms why there is an element of pain and an element of suffering, not that Allah azza wa jal wants that pain and suffering, but Allah wants to see the

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response that we have to try to eliminate that pain and suffering. In other words, of the wisdoms and again we're have to begin by saying we might not fully understand all the wisdoms but there are definitely some wisdoms of the wisdoms why there is tragedy is not because Allah loves tragedy. On the contrary, Allah says in the Quran, well, Allahu Allah, your head bull facade, Allah does not love facade. And Allah Subhana Allah says in the Quran, that may have Allah be either become and Shackleton, what am and what will Allah gain by punishment? If you are faithful and you are thankful? What will Allah gain? Our Lord is not a sadistic Lord, our Lord is a merciful Lord, our

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Lord is a generous Lord. But sometimes there must be a little bit of pain, a little bit of suffering in the grand scheme of things, in order to bring about a large amount of good in order to extract from people an amount of baraka and good and hair that Allah blesses them with. And Allah doesn't want the evil but Allah loves the response to the evil that is good. And this is one of the wisdoms and this is actually a very Quranic wisdom. That's one of the purposes of having this pain and suffering is to test those amongst us who will want to try to eliminate that pain and suffering. Here's the point here, righteous people, good people will stand up and take charge and bring

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benefit. And when they do so they will show compassion, and they will show charity, and they will sacrifice of what they love for people that are not necessarily their kith and kin, their relatives for the sake of humanity for the sake of people have, you know, the same background, the same faith the same what not. They're not they're necessarily blood relatives, but they're trying to do good, and Allah loves that good. Here's a simple way to think about this. How can you be generous to the poor, when there are no poor to be generous to? How can you sponsor the orphan when there are no orphans to sponsor

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How can you close you know, the those that don't have any closer or give shelter to those who don't have any shelter when everybody has shelter? So in creating a little bit of pain and suffering, and in the grand scheme of things, it's a little bit, obviously, I'm not trying to trivialize the pain for the people there, I'm talking about globally, in creating certain smaller issues. The goal is not those issues, the goal is not the pain. The goal is to elicit the positive and the good in us. And the goal is to test us that are we actually rising up? Now the question, some of you might say, Well, okay, I understand from our perspective, those that are able to give, I understand there's a

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wisdom, how about those that are suffering? How about the people that have lost a loved one? What would what do we say to them? And here we bring in another aspect of theology, which I'm not going to go into a lot of detail, but I'm just trying to explain to you an answer to this question. And that is the aspect of

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the firm belief, the fundamental belief that we have, that this world is not the end all and be all there is a world after this world. There is a world after this world. And we firmly believe that every single pain and every single anxiety and every single grief and every single tragedy that we suffer in this world, if we have firm faith, and we turn to our Lord for help, that that tragedy and pain and suffering shall be rewarded, much more than the actual pain that we had. So the reward will be infinitely extra proportional, then what we ourselves suffered. And that's why belief in a judgement day and belief in a hereafter and belief in life after death, is necessary to answer this

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question. Those people who don't believe in a Hereafter you will never be able to, even partially explained to them the pain and suffering but those who believe in the hereafter, which is of course all of the Abrahamic religions, well, then we say that's the purpose of heaven. That's the purpose of ALLAH SubhanA wa Tada blessing those that were patient, as Allah says, In the Quran, in NAMA, you are for sabudana Jerome, the height is, Allah azza wa jal is going to give those who are patient they reward without counting their reward, there's not going to be any counting, just continuously giving and giving. And we learn in the Hadith as well, that our prophets I send them said that when

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those who suffered calamities in this world, when they come on the day of judgment, and they see the rewards that they get, because of their patients, they will actually ask ALLAH that, oh, Allah, send us back to this dunya. And give us even more trials, so that we have more sober so that we can get even more reward. So the only consolation we can give to those that have lost a loved one, those that are actually in suffering and pain, the only thing we can say your urgent is with Allah, we cannot our partial payments, our little bit of money, our little bit of food, it can never fully comfort them. So between them and Allah, that's their reward. And they're being tested in ways

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different than us. But you see, we also believe another point, and that is, all of us are being tested in different ways. So the ones who were deprived of wealth, the ones whose houses have been destroyed, they're being tested in a very, very difficult manner. But those of us who are living here and comfortable lives, extra surplus wealth, our pantries are overflowing with food, our bank accounts have more money than we need, we are being tested a different test. It is definitely in many ways an easier test. And you know, we thank Allah for that easier test. But in some ways, and please don't misunderstand me in some ways, it is a more difficult test. Because our test, a lot of

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times we don't even realize we're being tested. Our test is a different test, the test of surplus wealth, the test of being able to give the test of being, you know, in a position to actually help people out and then not helping them out. When you're suffering a pain or tragedy, then the test is forced on you and you must answer to the test. If you lose a loved one, well, then you're going to have to rise up and face that challenge. But when we live comfortable lives, a lot of times we don't even realize that is a test. And Allah says in the Quran, whenever you can be Sherry, well, Heidi fitna, we're going to test you with good and with evil. The both of them are tests and trials for

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you both are fitness for you. Whenever you come be Sherry Well, Heidi higher meaning money and wealth and health. That too is a test from Allah subhanho wa taala. So getting back to our question here, how do we understand the wisdom of pain and suffering? We said one of the wisdoms one of them, there's many we mentioned some of them, one of them is to see the response of other people in battling that pain in trying to eliminate that suffering. And Allah mentions this in the Quran, that those who believe in Allah, those who believe in Allah subhanho wa Taala

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understand that Allah wants to use them to do good, and those who reject Faith and those who reject God will try to explain evil and justify it in their own stinginess. This is Surah Yaseen Lakota and interesting verse, Allah says in Surah Yasin that

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when those who believe say that, why don't we give food and give charity to those that need? Those who reject Allah say Allah who are not to enable Maloja, sha Allah or tomahawk? Why should we give food when Allah himself can give food directly to the poor? Right? Notice, Allah says, The righteous people, when they come together, they say, let us give food let us give charity, let us help the poor people, right? Notice the righteous people believe in Allah. They don't use Allah as an excuse to not be generous. On the contrary, they use their religion as an excuse to be generous. Their religion motivates them to be generous, those that have no faith, begin their sarcasm, and they say,

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Why should we give? Isn't your Lord generous? Isn't your lord the one who provides? Isn't your lord the one who gives you this Allah is the result. Why should we give out to an author a momento Yasha Allahu autonomo, in antimalarial, but it will mean you guys are being ridiculous. What type of faith is this? Go to your God and tell your god to feed the poor. But see, that's an excuse that arrogant rejecters of faith have those who have faith, they understand that yes, Allah shall feed the poor, but he shall use people to feed the poor, he shall use instruments to feed the poor. And here's the point, my dear brothers and sisters, we want to be instruments of Allah, we want to be the tools

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that Allah uses to feed the poor. And that's why I have the prophetic to us. This is a driver Prophet Muhammad system, that oh Allah make me have the keys that open the doors of good. And don't make me have the keys that open the doors of evil. Notice, there's going to be doors of good opening, but there's going to be people that need to open those doors. We want to be the people who open those doors, we want to be instruments of Allah azza wa jal is good. We want to be vessels that Allah uses to bring about good to the people. And this is where we come to the the point of why we are here today. And that is, indeed, it's a very deep and troubling and philosophical and

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theological conundrum that how can we explain that pain and suffering? And it's difficult? Well, it is difficult, but we are people of faith. And we flip the question around, and instead of saying, Why is there pain, we ask, we ask our Lord, Oh Allah, how can I be used by you to eliminate that pain? How can I rise up to the challenge and help these people, Oh Allah, I want to be an instrument of your mercy. I want to be a vessel that you shall use to bring hair and to bring happiness and to bring joy to other people. So oh Allah make me of those people. See, we flip the script. And we understand that you know, I cannot change the entire world, but I can help some people. And if Allah

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uses me to help those people, well then I have done an amazing and a noble thing by the blessings of Allah. So the righteous person wants to benefit others realizing this is one of the primary purposes of his existence. And this is why of the earliest revelations that Allah revealed. And this is by the way, Muslims I'm being very blunt here. Very, very, very powerful point here, before Allah revealed the obligation to pray, before Allah revealed the obligation to fast before Allah revealed the obligation for Hajj of the first commandments that he revealed in the Quran. Is the commandment to feed the hungry. This is a commandment that is predating the commandments to pray and to fast and

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to do Ramadan and to give a go for Hajj and whatnot. So for example, one of the first revelations you all have memorized is as a child, you all know the Surah or Atalla you can they will be deemed identical. The other audio team, Wallah your hook don't allow Tamil Miskin. What does it mean? Well, I heard one the time the Miskin, the one who rejects the religion or you can remove it then he rejects the Day of Judgment, the one who doesn't believe in God, that is the person Allah says he does not encourage the feeding of the poor and hungry. In other words, if you believe in God, and you believe in religion, you shall encourage the feeding of the hungry and poor. And in one of the

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first revelations, Allah describes the believers as being of those who they give up their hunger. They give up their food, even though they need their food that they give up their food. Yeah, team and Miskin and Fakir and they say in NEMA notes or amo calmly wedge here. We are feeding you for the sake of Allah. We don't want your thanks. We don't want your JazakAllah we don't want your your your Shukria No, we are doing this for the sake of Allah subhana wa Tada.

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doo doo doo coaches I want to show kura they are giving of their food to the team and the miskeen. And the fakir all of those who need it. Now, an interesting point here, by the way, when this verse came down, this is like the fifth or sixth revelation of the Quran, right? This is first year of the revelation. There were no Muslim via team and Muslim first aid and Muslim, you know, prisoners of war. There were all pagans, idol worshipers, but our religion does not tell us to give an inquisition to those whom we feed food to our religion does not tell us to do a test Hey, what is your what is your faith? What is your God? What how many times do you pray? No, that's between the

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person and his Lord. For us. Our religion teaches us we feed people regardless of their ethnicity, their background, their their creed, we feed people literally is in the Quran. In Nemo notary more commonly which Hilah we are feeding you because we want Allah to be happy with us. That's our religion. And that's a very, very important point. Brothers and sisters. Allah says in the Quran, they're feeding in order to get Allah's pleasure, they don't want thanks from the people. So we have to be very clear as Muslims, when we feed the hungry, when we give food to those that need food, we are not doing this. So that people say Oh, mashallah, these are good Muslims. We're not doing this

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as a PR moment for our religion. We're not doing this to to showcase that this is the reality of how Islam is no, a good Muslim automatically is somebody who feeds the poor. That is what Islam tells us to do. We don't feed the poor so that people say Islam as a good religion, no, Islam is the religion that tells us to feed the poor. And now we have a crisis in our hands of people who don't have food don't have shelter, it's so happens that the majority of them are of our faith, and of our background and our ethnicity. So the obligation becomes double, triple, but I'm being very blunt here. If they were people of a different faith, a different caste, a different religion, a different

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create a different skin color, it would not change the obligation upon us to feed the hungry. That's what our religion is about before Allah said prep pray five times a day, Allah revealed multiple verses that have the signs of the believer is they feed the hungry, they give those that are in need, that's what it means to be a Muslim. So bottom line and again, inshallah I know my time is almost up a few, a few Quran and Hadith to understand this reality, right?

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A beautiful Hadith that really I really, it shows us the reality of what it means to to be able to give back to others, right? I'll quote you to two basic Hadith, Inshallah, to Allah and then hand it over to our guests and the MCs.

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We firmly believe that

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when we give, what we get back is more than what we have given. And this is a gift and a blessing from Allah. Actually, let me remind you of a very amazing gift that Allah has given all of mankind, Muslim or non Muslim, you know, Christian, Jew, agnostic, atheists doesn't matter. Everybody has this gift internally. It is a divine gift. And to me, it is a sign that our Lord is Ever generous to us. Allah gifted us listen to me carefully with the feeling of happiness, when we make others happy.

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Even if we have no faith, I mean, even an atheist one, a beggar comes and the atheist gives money to the beggar the atheist feels in his heart. I've done a good deed, and the happiness that the atheist feels, is more precious to him than the money he's given the poor person question. Where did that happiness come from? Why is that feeling of, of nobility? Where does it come from? Response? Our Lord who is so generous, created us loving generosity. And that is why even bad people, when they do good, feel good. Even people who are nasty to other people and mean, when they do a good deed inside of themselves. They feel this buzzing sense this this joy, how about the righteous people when they

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do good, right, they should feel much more good. And this is a gift from Allah. Allah gifted us this feeling of feeling good when we do good, because it's motivating to mankind and Allah made us that's what Allah says in the Quran. Look at the document in Santa Fe, I sent it a coin, we created man in the best of all shapes and fashions and forms the best of all manners. That's how we created mankind. So we don't believe that man is inherently evil. We believe that man aspires to be good and man is inherently good. Unfortunately, our desires Satan comes in seduces us but the default of men, they want to be good. And we see this in the simple reality. When we're good to others. We feel good

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amongst ourselves. So we firmly believe when we give actually we get back more than what we give. We get back more psychologically

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CLI spiritually the rewards from Allah and monetarily three different things we get back psychologically, what do I mean by this? The money you give, right? It will not cause you the amount of happiness that the happiness of giving brings to you. You gave 1000 100 you give 10,000, right, you gave it to a good cause. And in your heart you feel a spiritual joy, that joy is worth more than the money you've given. This is a gift from Allah. Then spiritually, Baraka wise, Allah shall reward you in the Hereafter. And of course that is more precious than the money you're given. And then the third point even materially and this is an amazing, amazing gift, that what we give for the sake of

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Allah, Allah has promised that he shall give us back more in this world, in this world. And that is why Allah calls charity in the Quran, karbonn Hassan, Allah alone the shall be repaid back Allah calls charity alone that shall be repaid back because it is going to be alone, Allah will pay it back. So I'm going to conclude with two basic Hadith inshallah Allah is really going to conceptualize where we're coming from the first Hadith, talking about getting back and what not. I did this I had Behati that Allah says, Sorry, the prophet system said, there used to be a man with a large garden. Yeah, Nia, you know, cultivation crops. And there was another person that was his, you

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know, neighbor in the neighboring farm, that neighbor would be praying to Allah for rain to come. And it was a drought. And he may do I may do I may do out until finally he sees a cloud coming. So he jumps for joy Alhamdulillah, the cloud is coming. And the cloud goes over his land, and the man is happy that it's going to rain. But then he hears a voice from the heavens say, No, not here, the next land, and the cloud goes beyond him. So the neighbor is wondering, and the neighbor understands that this is an angel. And there's a reason why my land has been jumped over, I need to find that out. So the neighbor follows the cloud. And it goes to his, you know, the other person's land. And

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now the voice says here, and now the rain falls, and the neighbor gets all of this. So now, the one who was waiting for it, the first one, he goes to the second one, he goes, Listen, you know, dear neighbor, I want to explain to you what I saw. And he tells him what he saw, then he goes, I want to know your secret. Why did the cloud bypass my land and go to your land, there must be a divine wisdom. And the man said, well, the only thing I can think of is the harvesting that I get, I divided into thirds 1/3 1/3 I reinvest in the crops and the maintenance and the fees and whatnot. 1/3 I use for my family, and 1/3 I give for the sake of Allah to the poor, and the hungry and the

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needy. I give 1/3 to people who need and that's probably why what you saw saw, so the man understood, Allah sending him a message that when you give for the sake of Allah, Allah will give you back more than what you have given. And the next Hadith one of my favorite Hadith, and inshallah with this, we conclude, it's a beautiful honey that really shows us the psychology of what it means to be generous and our faith tradition. It's a simple Hadith and Timothy, there were two brothers in the time of the prophets, and one of them was wealthy, a merchant, he had land he had so many things, and the other brother was younger than him and poor than him, and he came to town to study

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with the prophets, Allah salah, memorize the Quran, you know, be in the company of the process of of worship and study and whatnot. So the younger brother would live in the house of the older one. And in the daytime, he would go and sit with the Prophet system, and you know, absorb knowledge and he studied to become a scholar, he's studying to become a, you know, a person of knowledge and whatnot. One day, the older brother complained about the younger one. And the older brother said, you know, you're basically you're freeloading off of me, you are eating from my food, sleeping under my roof, not doing any work. And you just go, you know, to the process, and you're not doing anything for me.

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Why should I do this for you? Why should you freeload off of me, I'm going to complain to the profitsystem about you pause you before I move on, as part of the notice the mentality, my house and my money and my and Allah tells us in the Quran is not your money. It is the money that Allah has given you. Will unfit Oh, man, man the law, he led the attack, come, give charity, listen to this. Listen from the Quran, brothers and sisters, from the money of Allah that Allah has given you. It's not your money. It's not my money. Allah has given it to us to see what we do with it. So the older brother gets angry says I'm going to complain to the Profit System that you're just basically

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freeloading. He goes to the Prophet sallallahu alayhi wa sallam, and he says, Yeah, rasool Allah, my younger brother, you know, does this and that and he does nothing in return. He's taking my money.

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my food, my this and that. And the process, I've said four words. And these four words, I want you to memorize them, because it reverses the script completely changes the narrative. What was those four words? The prophets have said to him, perhaps Lala Kotoko, actually is the Arabic Allah kotoba, who naturally, perhaps, all that you have, Allah gave you, because of your brother. In other words, you are wealthy and rich and established, not because Allah wanted to gift you, you don't deserve any of it. No, rather Allah wanted to feed your brother, Allah wanted to take care of your brother. And Allah used you as the conduit as the vessel to take care of your brother. And since Allah is so

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generous, you get to keep 99% of your wealth, simply because you're giving that 1% to your brother. So rather than complain that you're giving to the poor, and your brother's eating your money, rather than complain, that you're being generous, you need to understand a wealthy businessman, that you are wealthy because Allah wants to use you to feed the other people. Rather than think that you are doing him a service, you need to flip the script. And you need to thank Allah azza wa jal that he's given you. Because in reality, those poor people, you owe them your wealth, you owe them your status, you owe them every blessing that you have. And if you don't realize this, then you have lost

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the plot. Brothers and sisters, I understand. We have to do fundraiser after fundraiser, and I understand it gets tiring and we get fundraiser fatigue as the saying goes, but my sincere request to myself and all of you and inshallah with this, I conclude my sincere request to all of you.

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Even if you don't give to a future fundraiser, even if you for whatever reason, find yourself not able to give to because we are being bombarded, building our massages, building our Islamic schools, you know, this issue over there sponsoring orphans over there, you know, the our brothers and sisters in Pakistan in the floodway. So many things, every time somebody comes, puts it puts a pamphlet in our hand, does another fundraiser come to this event. After a while shaytaan comes we get fundraiser fatigue. So please listen to me and this advice to myself before it's advice to all of you. Even if you don't give it every single fundraiser, please for the love of God. Don't feel a

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sense of arrogance and tiredness that all For how long will I give, even if you don't give, eliminate the arrogance from your heart. And thank Allah. I repeat, thank Allah that people are coming to you asking to give and you are not forced to go to others asking to be given to thank Allah that you are being asked to give. And you are not in the circumstance that you're waiting for others to give unto you. How can you have a sense of arrogance that people are coming to you wanting your wealth and money? How can you be arrogant, even if you don't give, say Alhamdulillah I'm in a position that people are coming to me and I'm not in the position that I have to wait for people to

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give their food and their sadaqa to me, thank Allah thank Allah that you have the opportunity to have the upper hand and you are not forced to have the lower hand begging for others waiting for their scraps and whatnot. seek Allah's refuge that ever happens. And one of the ways you can make sure that that never happens is by giving to others in this world as much as you can. Our Prophet sallallahu either he was sending me dua, that may Allah feed the one who feeds others may Allah clothed the one who closed others may Allah give drink to the one who gives drinks to others. So we want to give and give and give and we want to give for the sake of Allah and we want to give because

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it makes us feel good and because Allah shall reward us and yes also because it shall give us the good of this world and the next World Dear brothers and sisters give whatever you can give whatever you can an ax expect Allah to reward and bless you and know that whatever you give for the sake of Allah subhana wa Tada it shall be given back to you in so many different ways spiritually and the baraka of Allah azza wa jal on the day of judgment and even physically in this world it shall all be given back to you wanna and forgot to mention for who you live with this in the Quran, whatever you give for the sake of Allah, Allah shall replace it back for you in this world. May Allah subhana wa

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Taala continue to give us even more wealth so that we continue to be generous unto other people. May Allah subhana wa Taala bless all of us to be instruments of good and instruments of Rama, may Allah subhana wa Tada allow us to be conduits of His mercy. May Allah Subhana Allah protect us and our loved ones and our families from all evil of this world and the next May Allah azza wa jal guide us and guide others through us and allow us to show the reality of what this faith and this message is. May Allah allow us to live as Muslims and to die as movements and to be resurrected with the prophets and with the righteous people on the day of judgment and what a noble

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companionship they are, which is como la Heiden for inviting me to your event online was salam Wa alaykum Warahmatullahi Wabarakatuh.

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Jolene, either

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me, Ms. Duffy here, doll seni wanna show

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me what to feed

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the what

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feels cool we for today me

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Jenny dasa, down

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