Yousuf Raza – Ramadan Nights 2021 Day 7

Yousuf Raza
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The speakers discuss the significance of the quran and its potential for transformation, highlighting its connection to religion and its potential for transformation. They also discuss the negative impact of the quran on people's safety and political unrest, as well as the importance of acceptance and learning from mistakes. The discussion also touches on the significance of the quran's potential for transformation, including its connection to naturality and its potential for transformation. The segment concludes with a discussion of the significance of the quran and its potential for transformation, as well as its significance in shaping people's perception of the quran and its potential for transformation.

AI: Summary ©

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			Yaqqahu qawlih.
		
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			Allahumma anfa'ana bimaAAalamsana waAAalimna ma yamta'ata
		
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			wa zidnaAAilmaa.
		
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			Allahumma Rabbana zidnaAAilmaa.
		
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			Allahumma arina haqeeqata al-ashsha'ika mahee.
		
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			Allahumma arina al-haqqa haqqa wa rizqna al
		
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			-tiba'a wa arina al-baatil al-baatil
		
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			wa rizqna al-jtinaba.
		
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			Ameen Ya Rabbil Alameen.
		
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			As-salamu alaykum wa rahmatullahi wa barakatuhu.
		
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			So we're going to be picking up pace
		
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			today inshaAllah.
		
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			We will be finishing surah Baqarah and starting
		
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			surah Ali Imran.
		
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			We do plan on finishing 15 juz inshaAllah
		
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			within this month of Ramadan.
		
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			Surah Baqarah was a cad's floor, but that
		
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			would mean that we can go a little
		
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			bit faster in the rest of our sessions
		
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			inshaAllah.
		
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			Moving right along to the 37th ruku.
		
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			And as we've seen from since the conversation
		
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			started with Ayatul Kursi, there is more and
		
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			more mention of infaq fi sabili nana.
		
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			Again remember infaq as opposed to nifaq.
		
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			Nifaq is hypocrisy.
		
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			Infaq coming from the same root being very
		
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			closely tied to the concept of nifaq as
		
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			well.
		
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			So linguistically the words are similar, yes, and
		
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			conceptually they're very similar.
		
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			And that hypocrisy being the disease, infaq fi
		
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			sabili nana being the prevention.
		
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			Now being the prevention, it is not as
		
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			we discussed yesterday or in the last session,
		
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			is not necessarily have to be.
		
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			There is no guarantee.
		
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			There is no 100% immunization, if you
		
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			will.
		
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			You can, given the wrong attitude, still get
		
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			infected.
		
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			Your infaq can be for all the wrong
		
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			reasons.
		
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			So regarding that as well as we go
		
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			on.
		
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			A'udhu Billahi Minash Shaitanir Rajeem.
		
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			Ya ayyuha allatheena aamanu anfiqoo min tayjibati ma
		
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			kasabatum.
		
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			So you who have believed, spend in the
		
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			way of Allah.
		
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			Spend from what you have, from the pure
		
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			things that you've earned, your efforts, your hard
		
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			work.
		
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			Spend from that.
		
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			And of what we have produced for you
		
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			from earth.
		
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			And do not aim to spend from it
		
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			the defective of it.
		
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			So when it comes to spending, the crumbs
		
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			off your table.
		
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			If all of what spending ends up being,
		
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			or your charity, your sadaqat in the way
		
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			of Allah for others.
		
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			If they are taking out the trash from
		
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			your own house, giving the worst of what
		
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			you have.
		
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			Then that says something.
		
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			And that says something about priorities.
		
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			That says something about how seriously all of
		
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			this is being taken.
		
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			How important, remember as far as the individual
		
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			is concerned.
		
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			The spending in the way of Allah, or
		
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			spending for others, or spending to support those
		
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			in need.
		
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			If there is a spiritual goal of it,
		
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			for it.
		
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			That of personal growth, for the individual's own
		
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			growth.
		
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			Which has to be kept in mind.
		
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			And if keeping that in mind, all that
		
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			ends up in charity, is what needs to
		
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			be filtered out of your house to begin
		
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			with.
		
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			What you need to dispense away.
		
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			Then there is something really wrong there.
		
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			So, And don't aim to spend from it
		
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			the defective of it.
		
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			You would not have taken it.
		
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			Simple standard, you don't know, is this something
		
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			I would, is this something worthy of my
		
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			spiritual goals.
		
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			Is this something worthy of being given to
		
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			somebody else.
		
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			Would I take it had it been given
		
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			to me.
		
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			Except with closed eyes.
		
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			And know that Allah is Ghani and worthy
		
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			of praise.
		
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			Again, the attributes of Allah, especially the one
		
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			of Him being Ghani.
		
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			Him being rich.
		
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			Him being, Him having pretty much everything.
		
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			Right, and His Ghana being put out as
		
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			a reminder.
		
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			And His being worthy of praise.
		
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			Put in front of us that you are
		
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			giving in the way of Allah.
		
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			Remember, Him giving you these opportunities despite being
		
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			Ghani.
		
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			These are opportunities.
		
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			So take them as such.
		
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			Shaytan threatens you of poverty.
		
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			And more than any other phenomenological experience that
		
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			we've had or experiences in our own head
		
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			that we've had.
		
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			This particular demonic experience would stand out.
		
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			That when it comes to spending in the
		
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			way of Allah.
		
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			The thought cycles that begin.
		
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			The ideas that start popping into our head.
		
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			As to how many other more needs we
		
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			have.
		
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			That we could put this money to use
		
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			for.
		
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			So even the very basic charity that we're
		
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			doing.
		
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			The Zakat that we're giving.
		
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			Or the Sadaqat that we are being asked
		
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			to give.
		
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			As soon as we start reflecting or considering
		
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			the possibility of giving.
		
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			All the alternate options that open up.
		
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			All the needs that just start springing up
		
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			in our heads.
		
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			And how if we give here or spend
		
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			here.
		
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			What about those other options?
		
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			What about all those other needs?
		
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			What about this?
		
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			What about that?
		
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			What about this expense?
		
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			That expense?
		
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			The balance sheet opens up in our head.
		
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			And typically the balance sheet is headed towards
		
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			or the conclusion for the balance sheet is
		
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			also drawn.
		
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			That there is, you can't give this particular
		
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			place or this much.
		
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			It's too much.
		
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			It's not needed.
		
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			You can give it later.
		
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			You have these other priorities.
		
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			And then you would find that pretty much
		
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			the same amount for something frivolous.
		
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			That was not on that original list of
		
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			needs.
		
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			Would just spring out of your pocket and
		
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			out.
		
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			The thing is bought.
		
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			Whatever it is, you've already purchased it.
		
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			It didn't take long for you to swipe
		
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			on your phone or your credit card or
		
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			take the bills out of your wallet.
		
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			Without thinking twice about it for something that
		
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			you're not even going to need.
		
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			Or you're probably not even going to use
		
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			a lot.
		
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			When it came to charity.
		
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			When it came to spending.
		
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			When it came to fee sabeelillah.
		
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			When it came to infaq.
		
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			There was this entire thought process.
		
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			The whole balance sheet was drawn.
		
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			And the conclusion from the get-go.
		
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			When the balance sheet was being drawn.
		
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			That I shouldn't spend or I shouldn't give.
		
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			When it came to spending in something frivolous.
		
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			For something trivial.
		
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			For something that you just saw.
		
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			While shopping.
		
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			Online, whatever.
		
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			The whole process didn't exist.
		
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			The ideas of faqr or the ideas of
		
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			other pressing needs didn't come up.
		
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			So shaytan threatens you of poverty.
		
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			And commands you to immorality.
		
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			So what would you rather do?
		
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			And there's one thing that both of these
		
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			have in common.
		
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			Faqr and fahsha.
		
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			Immediate gratification.
		
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			They're looking for self-indulgence.
		
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			Pingeness.
		
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			And fahsha.
		
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			Both have that one end in mind.
		
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			Self-indulgence, immediate gratification.
		
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			Right?
		
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			And both of those are essentially destructive.
		
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			When it comes to if they become the
		
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			norm.
		
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			Or the ruling factor.
		
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			The main principle around which your decisions are
		
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			being made.
		
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			And so what does shaytan want?
		
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			For you to not grow.
		
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			His ends are the exact opposite of what
		
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			your Rabb and his Rabbubia has in store
		
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			for you or wants for you.
		
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			What his ideals are.
		
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			Right?
		
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			So faqr or threats of faqr or apprehensions
		
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			about faqr.
		
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			And fahsha would hold you back from all
		
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			of those avenues.
		
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			And lead for you to self-indulge.
		
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			Immediately gratify.
		
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			And not grow.
		
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			وَاللَّهُ يَعِدُكُم مَغْفِرَةً مِّنْهُ وَفَضْلًا While Allah promises
		
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			you His forgiveness and His grace.
		
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			The forgiveness and grace from Allah.
		
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			Ability to atone or opportunities to atone.
		
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			And grow more and more.
		
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			وَاللَّهُ وَاسِعٌ عَلِيمٌ And Allah is all-encompassing
		
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			and knowing.
		
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			يُعْتِلْحِكْمَةَ مَنْ يَشَاءُ He grants wisdom to whoever
		
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			He wills.
		
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			وَمَنْ يُعْتَلْحِكْمَةَ And whoever is granted wisdom.
		
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			فَقَدْ أُوْتِيَ خَيْرًا كَثِيرًا He has definitely been
		
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			given a great wealth.
		
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			خير in the Quran is utilized to connote
		
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			wealth as well.
		
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			And here when the conversation about wealth and
		
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			spending from your wealth is taking place this
		
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			ayah pops up in between.
		
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			This ayah about wisdom being a great wealth.
		
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			And one of the things that have been
		
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			taken out from this placement of this ayah
		
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			in this entire context of spending في سبيل
		
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			الله is that one way to attain wisdom
		
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			hikmah is to be more and more self
		
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			-transcendent is to give out more of yourself.
		
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			To give out more from you.
		
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			To do more.
		
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			Infaq في سبيل الله And fadaqat is a
		
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			way of nurturing wisdom.
		
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			Now what does charity have to do with
		
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			wisdom?
		
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			For one thing, the more you're giving out
		
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			the more you've allowed for yourself to step
		
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			out of those vicious cyclical those vicious cycles
		
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			of demonic thought.
		
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			You've allowed for yourself to step out of
		
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			those where most of your thought was in
		
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			the service of the stinginess and the fahsha.
		
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			Most of your thought was being employed to
		
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			rationalize your vested interests.
		
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			To rationalize selfishness.
		
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			That's all of what it was in the
		
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			service of.
		
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			Again, your intellect, your reason incredibly potent incredibly
		
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			it's what human beings are distinguished on the
		
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			basis of, right?
		
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			But it can be employed as a tool
		
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			towards demonic ends.
		
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			When you've started to give out when you've
		
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			stepped out of that when you've identified from
		
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			within your own self these processes of rationalization
		
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			in the as demonic strategies that your own
		
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			intellect is being used against you and you're
		
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			coming up with all of these excuses for
		
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			not giving more, for not giving now.
		
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			Right?
		
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			And being able to step out of it
		
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			being able to give opens those doors for,
		
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			okay, now that reason is available for other
		
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			ends for more divine ends for more self
		
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			-transcendent ends Right?
		
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			For that selflessness to be rewarded with wisdom
		
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			as a consequence you'll be able to see
		
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			that so much of the Quran does not
		
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			make sense it does not make sense because
		
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			of this demonic economy or demonic economics that
		
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			goes on in our head so much of
		
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			the Quran does not make sense so much
		
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			of what needs to be done self-transcendence
		
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			doesn't make sense giving, spending, forgiving all of
		
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			that it's completely irrational in that economics and
		
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			so unless you take that leap unless you
		
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			step out of those circular reasonings you're not
		
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			going to be able to make sense of
		
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			a whole lot of things you're not going
		
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			to be able to see how charity relates
		
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			with personal growth how it relates with social
		
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			growth how the development of the community is
		
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			not going to be happening without giving out
		
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			without infaq fee sabeelillah there is going to
		
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			be so much that is going on within
		
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			the head of that person which is going
		
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			to make him ungrateful unable to see others
		
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			in pain because they're so caught up in
		
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			themselves again we talk about infaq fee sabeelillah
		
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			as a cure or as a prevention against
		
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			hypocrisy because essentially a hypocritical person is so
		
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			caught up with himself that they're unable to
		
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			see pain in the world they're unable to
		
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			see problems in the world they're unable to
		
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			see opportunities of meaning in the world precisely
		
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			because all they can see is their own
		
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			victimization all they can see is their own
		
00:15:39 --> 00:15:42
			pain all they can see is how they've
		
00:15:42 --> 00:15:46
			always and these terminologies are going to be
		
00:15:46 --> 00:15:52
			used always been unjustly treated how they've always
		
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			been deprived how they've always been exploited anything
		
00:15:59 --> 00:16:04
			that there is to be grateful for any
		
00:16:04 --> 00:16:06
			good that's happened to them all of a
		
00:16:06 --> 00:16:12
			sudden gets covered up everything outside and everything
		
00:16:12 --> 00:16:15
			unjust that is done to them that will
		
00:16:15 --> 00:16:19
			be true of course it's selectively picked up
		
00:16:19 --> 00:16:25
			and it has it's made the only experience
		
00:16:25 --> 00:16:30
			or the all-embracing experience and anything that's
		
00:16:30 --> 00:16:33
			going on with anybody else and their needs
		
00:16:33 --> 00:16:38
			and their problems reflexively the thought process that
		
00:16:38 --> 00:16:42
			kicks in yeah well but me I've this
		
00:16:42 --> 00:16:44
			been through this and this and that and
		
00:16:44 --> 00:16:50
			why should I give right so this whenever
		
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			a human being sees another in pain or
		
00:16:55 --> 00:17:00
			in need the very spiritual tendency or very
		
00:17:00 --> 00:17:05
			human response to give to help to support
		
00:17:05 --> 00:17:09
			to empathize there is an obstacle in that
		
00:17:09 --> 00:17:13
			path and that obstacle comes from this self
		
00:17:13 --> 00:17:17
			-centeredness that immediately on looking at the other
		
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			in need and in pain your own there's
		
00:17:21 --> 00:17:25
			this avalanche of thoughts about my needs, my
		
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			pain, my abuse how I've been victimized and
		
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			before you know it the other person's pain
		
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			is lost it can't even be seen anymore
		
00:17:38 --> 00:17:43
			and you've just lost yourself or thrust yourself
		
00:17:43 --> 00:17:49
			in the midst of of self-victimization of
		
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			self-pity and in that entire process justified
		
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			and rationalized not giving not empathizing not looking
		
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			at the other person's side of the picture
		
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			and implicitly or as a as a consequence
		
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			of all of that that you end up
		
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			doing nothing for anybody else most of your
		
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			life becomes all about you all about you
		
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			for the most part, for the majority the
		
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			earnings, the efforts, everything at maximum it will
		
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			extend to children or family at maximum the
		
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			rest of the community, the rest of the
		
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			society the world is going to * anyways
		
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			so to be able to step out of
		
00:18:43 --> 00:18:48
			that these vicious cycles of self-centeredness these
		
00:18:48 --> 00:18:53
			vicious demonic cycles of how you will be
		
00:18:53 --> 00:18:55
			worse off if you were because really giving
		
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			out to others makes yourself vulnerable when you
		
00:18:59 --> 00:19:03
			give out to others you are opening the
		
00:19:03 --> 00:19:10
			doors you are making yourself insecure by having
		
00:19:10 --> 00:19:16
			less you are opening yourself up for the
		
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			other to look back and say I want
		
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			more or this isn't enough or you need
		
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			to do more for the other to not
		
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			appreciate those possibilities are very much there that
		
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			the very people the very community you are
		
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			looking to serve they come back at you
		
00:19:37 --> 00:19:42
			they say you are no good you are
		
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			not going to find immediate appreciation or gratitude
		
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			in response to whatever it is that you
		
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			do and you start thinking is it even
		
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			worth it?
		
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			are these people even worth it?
		
00:19:55 --> 00:19:57
			why should I be giving to them?
		
00:20:00 --> 00:20:03
			so to go back into your cocoon to
		
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			go back into that self-centeredness the world
		
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			doesn't deserve it nothing is going to change
		
00:20:07 --> 00:20:10
			everything is too bleak everything is too pessimistic
		
00:20:10 --> 00:20:15
			everything is too dark unjust, exploitative they are
		
00:20:15 --> 00:20:18
			doing it worse than I am and we
		
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			have all of these people to identify who
		
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			are actually doing it worse than we are
		
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			وَمَا يَذَّكَّرُوا إِلَّا أُولُوا الْأَلْبَابَ none will learn
		
00:20:26 --> 00:20:30
			a lesson except those who understand وَمَا أَنْفَقْتُمْ
		
00:20:30 --> 00:20:33
			مِنْ نَفَقَةٍ أَوْ نَظَرْتُمْ مِنْ نَظْرٍ whatever you
		
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			spend in charity or vow a vow فَإِنَّ
		
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			اللَّهَ يَعْلَمُهُ Allah definitely knows it so another
		
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			thing that comes up when you do reflect
		
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			over okay what is my giving going to
		
00:20:45 --> 00:20:45
			do?
		
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			what is little old me and the little
		
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			old charity that I have to give in
		
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			the face of all the problems in the
		
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			world so once you are able to finally
		
00:20:53 --> 00:21:01
			get yourself out of your own crap which
		
00:21:01 --> 00:21:04
			is all the demonic cycle allows you to
		
00:21:04 --> 00:21:08
			see and look around in the world what
		
00:21:08 --> 00:21:09
			you see is that oh my god there
		
00:21:09 --> 00:21:13
			is so much of this crap in other
		
00:21:13 --> 00:21:17
			people in the society in everywhere so what
		
00:21:17 --> 00:21:20
			if I clear a little bit of it
		
00:21:20 --> 00:21:24
			out so what if I help in this
		
00:21:24 --> 00:21:25
			way or that way what difference is that
		
00:21:25 --> 00:21:29
			going to make Allah steps in and says
		
00:21:29 --> 00:21:32
			whatever it is that you spend whatever it
		
00:21:32 --> 00:21:35
			is that you spend فَإِنَّ اللَّهَ يَعْلَمُهُ Allah
		
00:21:35 --> 00:21:39
			knows it Allah knows it that butterfly effect
		
00:21:40 --> 00:21:45
			or to put barakah in that that little
		
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			whatever you give foremost for the hikmah that
		
00:21:50 --> 00:21:53
			that opens the doors for you to and
		
00:21:53 --> 00:21:55
			the growth that it allows for you to
		
00:21:55 --> 00:21:58
			attain and then what you can do thereafter
		
00:21:58 --> 00:22:02
			the human resource that is developing within you
		
00:22:02 --> 00:22:05
			and then of course within society in the
		
00:22:05 --> 00:22:08
			long run that is going to clear out
		
00:22:08 --> 00:22:13
			that whatever unsolvable irresolvable issues that you see
		
00:22:13 --> 00:22:18
			in the world فَإِنَّ اللَّهَ يَعْلَمُهُ وَمَا لِلظَّالِمِّينَ
		
00:22:18 --> 00:22:21
			مِنْ أَنصَارٍ and the unjust people they will
		
00:22:21 --> 00:22:25
			get no helper so this bending in the
		
00:22:25 --> 00:22:27
			way of Allah Allah knowing however little it
		
00:22:27 --> 00:22:31
			may be Allah is promising you His help
		
00:22:32 --> 00:22:36
			that whatever you step out for against injustice,
		
00:22:36 --> 00:22:42
			against oppression Allah is with you Allah's help
		
00:22:42 --> 00:22:44
			is with you and when you do it
		
00:22:44 --> 00:22:46
			in the face of injustice and oppression and
		
00:22:46 --> 00:22:48
			you feel that all the help seems to
		
00:22:48 --> 00:22:53
			be with them Allah reassures you وَمَا لِلظَّالِمِينَ
		
00:22:53 --> 00:22:55
			مِنْ أَنصَارٍ the unjust people will get no
		
00:22:55 --> 00:22:59
			helpers إِنْ تُبْدُوا الصَّدَقَاتِ فَنِعْمَاهِ and so if
		
00:22:59 --> 00:23:01
			you give your charity in public it's good
		
00:23:02 --> 00:23:06
			وَإِنْ تُخْفُوهَا وَتُؤْتُوهَا الْفُقَرَاءُ but if you give
		
00:23:06 --> 00:23:11
			it to the poor secretly فَهُوَ خَيْرٌ لَكُمْ
		
00:23:11 --> 00:23:14
			that is better for you that is better
		
00:23:14 --> 00:23:16
			for you spiritually as far as the public
		
00:23:16 --> 00:23:19
			good that comes out of a public charity
		
00:23:19 --> 00:23:24
			that's awesome it motivates others, it inspires but
		
00:23:24 --> 00:23:29
			whatever you do secretly that's good for you
		
00:23:29 --> 00:23:35
			precisely because it's for the most part assisting
		
00:23:35 --> 00:23:42
			you in overcoming you're not serving one selfish
		
00:23:42 --> 00:23:48
			interest for another so spending out in the
		
00:23:48 --> 00:23:51
			way of Allah for the main part for
		
00:23:51 --> 00:23:55
			popularity to be seen and accepted by others
		
00:23:55 --> 00:23:58
			rather than the bigger goal that it promises
		
00:23:58 --> 00:24:02
			can also be dangerous so minding that as
		
00:24:02 --> 00:24:07
			well and having a mix of what's spent
		
00:24:07 --> 00:24:12
			publicly and what's spent secretly وَيُكَفِّرُ عَنْكُمْ مِنْ
		
00:24:12 --> 00:24:15
			سَيِّئَاتِكُمْ and it will remove from you some
		
00:24:15 --> 00:24:20
			of your sins you have سَيِّئَات you've made
		
00:24:20 --> 00:24:25
			mistakes wrongs sins, they're there all over your
		
00:24:25 --> 00:24:28
			balance sheet spending in the way of Allah
		
00:24:29 --> 00:24:34
			helps cover those up under the carpet forgotten
		
00:24:35 --> 00:24:38
			done, dusted وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ Allah is
		
00:24:38 --> 00:24:41
			aware of all of what you do لَيْسَ
		
00:24:41 --> 00:24:44
			عَلَيْكَ هُدَاهُمْ you are not responsible to guide
		
00:24:44 --> 00:24:47
			them يَا رَسُولَ اللَّهِ وَلَكِنَّ اللَّهَ يَهْدِي مَنْ
		
00:24:47 --> 00:24:50
			يَشَٓىٰ in fact it is Allah who guides
		
00:24:50 --> 00:24:52
			the one who wants to be or the
		
00:24:52 --> 00:24:56
			one who Allah wants to guide again Rasulullah
		
00:24:56 --> 00:25:00
			ﷺ frustration again we're in Medina when these
		
00:25:00 --> 00:25:03
			ayats are being revealed a decade in Mecca
		
00:25:03 --> 00:25:06
			has already passed yet his frustration when people
		
00:25:06 --> 00:25:09
			don't respond, yet his frustration when they don't
		
00:25:09 --> 00:25:13
			see what is so clear to him from
		
00:25:13 --> 00:25:15
			the Qur'an what is so clear to
		
00:25:15 --> 00:25:18
			the Sahaba and so when others don't see
		
00:25:18 --> 00:25:25
			despite him having spent everything on the reform
		
00:25:26 --> 00:25:29
			the guidance at the level of community is
		
00:25:29 --> 00:25:32
			not coming Allah reassures him, Allah consoles him
		
00:25:32 --> 00:25:38
			so see from age 40 all the way
		
00:25:38 --> 00:25:40
			to the revelation of these ayats and then
		
00:25:40 --> 00:25:41
			of course all the way to the passing
		
00:25:41 --> 00:25:44
			away of Rasulullah ﷺ if there is one
		
00:25:44 --> 00:25:48
			word that describes his life is that he
		
00:25:48 --> 00:25:52
			spent everything everything and anything that he had
		
00:25:52 --> 00:25:54
			was spent in the way of Allah was
		
00:25:54 --> 00:26:00
			spent for people to see actually even prior
		
00:26:00 --> 00:26:05
			to age 40 Rasulullah ﷺ was spending for
		
00:26:05 --> 00:26:08
			the good of people for the support of
		
00:26:08 --> 00:26:11
			people when he didn't even have money all
		
00:26:11 --> 00:26:15
			he could do was help somebody out with
		
00:26:15 --> 00:26:17
			their chores, he'd do that if that's all
		
00:26:17 --> 00:26:21
			he could do, he'd do that he wouldn't
		
00:26:21 --> 00:26:23
			let any opportunity go by but that wouldn't
		
00:26:23 --> 00:26:27
			change anything problems were too big for him
		
00:26:27 --> 00:26:30
			to solve and now we're in Medina and
		
00:26:30 --> 00:26:33
			so much of more than two thirds of
		
00:26:33 --> 00:26:36
			the Qur'an has been revealed only a
		
00:26:36 --> 00:26:40
			small pack of believers and it is, it
		
00:26:40 --> 00:26:43
			would get to him and so Allah would
		
00:26:43 --> 00:26:47
			reassure him it is Allah who guides the
		
00:26:47 --> 00:26:50
			one who wants to be guided or the
		
00:26:50 --> 00:26:52
			one Allah wants to guide وَمَا تُنفِقُوا مِنْ
		
00:26:52 --> 00:26:56
			خَيْرٍ فَلِأَنفُسِكُمْ and whatever you spend for charity
		
00:26:56 --> 00:26:59
			it is of benefit to you so as
		
00:26:59 --> 00:27:01
			individuals it is going to it has come
		
00:27:01 --> 00:27:03
			to strengthen you as a community it is
		
00:27:03 --> 00:27:05
			going to come back to your community and
		
00:27:05 --> 00:27:07
			make it grow as counterintuitive as it may
		
00:27:07 --> 00:27:10
			seem it is going to lead to the
		
00:27:10 --> 00:27:13
			development of that community وَمَا تُنفِقُونَ إِلَّا ابْتِغَاءَ
		
00:27:13 --> 00:27:18
			وَالْحِلَّةَ provided you spend with the intent of
		
00:27:18 --> 00:27:21
			pleasing Allah for the pleasure of Allah وَمَا
		
00:27:21 --> 00:27:24
			تُنفِقُوا مِنْ خَيْرٍ يُوَفَّى إِلَيْكُمْ whatever you spend
		
00:27:24 --> 00:27:26
			will be given back to you in full
		
00:27:26 --> 00:27:29
			وَأَنتُمْ لَا تُظْلَمُونَ and you will not be
		
00:27:29 --> 00:27:33
			treated unjustly in the hereafter yes, but we
		
00:27:33 --> 00:27:35
			know for a fact that more and more
		
00:27:35 --> 00:27:40
			charity means more and more a stronger community,
		
00:27:41 --> 00:27:46
			a stronger economy even لِلْفُقَرَاءِ الَّذِينَ أُحْسِرُوا فِي
		
00:27:46 --> 00:27:48
			سَبِيلِ اللَّهِ charity is for the needy who
		
00:27:48 --> 00:27:50
			are engaged so much in the cause of
		
00:27:50 --> 00:27:53
			Allah لَا يَسْتَطِعُونَ ضَرْبًا فِي الْأَرْضِ that they
		
00:27:53 --> 00:27:56
			cannot move about in the land to earn
		
00:27:56 --> 00:28:02
			their livelihood particularly the أَصْحَابُ الصُّفْحَة the people
		
00:28:02 --> 00:28:07
			of the bench this is the University of
		
00:28:07 --> 00:28:11
			Medina at the time of Rasulullah ﷺ where
		
00:28:11 --> 00:28:13
			these group of people who have committed and
		
00:28:13 --> 00:28:18
			dedicated themselves to learn from Rasulullah ﷺ for
		
00:28:18 --> 00:28:20
			the most part of the day and all
		
00:28:20 --> 00:28:22
			of what they would do is learn from
		
00:28:22 --> 00:28:26
			Rasulullah ﷺ Abu Huraira ﷺ being one of
		
00:28:26 --> 00:28:29
			them Hazrat Ali ﷺ being one of them
		
00:28:29 --> 00:28:33
			for the longest part as well and all
		
00:28:33 --> 00:28:37
			they're looking to do is learn learn Qur
		
00:28:37 --> 00:28:40
			'an learn the application of Qur'an learn
		
00:28:40 --> 00:28:44
			how Rasulullah ﷺ deals with everybody and this
		
00:28:44 --> 00:28:49
			committing that internalizing that and they were to
		
00:28:49 --> 00:28:52
			become later the teachers of the Ummah and
		
00:28:52 --> 00:28:55
			we owe it to their sacrifice our civilization
		
00:28:56 --> 00:28:59
			for the past 14 centuries what it has
		
00:28:59 --> 00:29:02
			given us what it has given the entire
		
00:29:02 --> 00:29:09
			world owes itself to this group of people
		
00:29:09 --> 00:29:15
			having dedicated themselves to doing just this learning
		
00:29:15 --> 00:29:20
			from Rasulullah ﷺ being in his vicinity for
		
00:29:20 --> 00:29:22
			the most part of their day and when
		
00:29:22 --> 00:29:25
			they have made this commitment then they cannot
		
00:29:25 --> 00:29:29
			go around earning their livelihood they cannot so
		
00:29:29 --> 00:29:34
			the responsibility for their maintenance for their care
		
00:29:34 --> 00:29:37
			falls on Rasulullah ﷺ as the head of
		
00:29:37 --> 00:29:40
			the community and as members of that community
		
00:29:40 --> 00:29:44
			encouragement is to give in the way of
		
00:29:44 --> 00:29:48
			Allah the zakat and the sadakat such that
		
00:29:48 --> 00:29:52
			Rasulullah ﷺ can help them better can facilitate
		
00:29:52 --> 00:29:55
			them can maintain their needs better Abu Huraira
		
00:29:55 --> 00:29:59
			ﷺ he goes around one day stricken with
		
00:29:59 --> 00:30:01
			hunger so this learning from Rasulullah ﷺ as
		
00:30:01 --> 00:30:03
			part of that group means a lot of
		
00:30:03 --> 00:30:08
			hunger means a lot of meals being skipped
		
00:30:08 --> 00:30:11
			not having seen the fire lit in your
		
00:30:11 --> 00:30:14
			own house for days and so Abu Huraira
		
00:30:14 --> 00:30:18
			ﷺ one day couldn't keep couldn't maintain it
		
00:30:18 --> 00:30:21
			it was just getting too much the hunger
		
00:30:21 --> 00:30:24
			was getting to him and he's not going
		
00:30:24 --> 00:30:26
			to go around and beg either he's not
		
00:30:26 --> 00:30:30
			going to go ask anybody that I need
		
00:30:30 --> 00:30:36
			money he's the integrity the khuddari as we
		
00:30:36 --> 00:30:39
			say is such that he wouldn't do that
		
00:30:39 --> 00:30:43
			but then again hunger is increasing so he
		
00:30:43 --> 00:30:48
			goes out to Umar ﷺ and he recites
		
00:30:48 --> 00:30:56
			this ayah 273 and he says what do
		
00:30:56 --> 00:31:00
			you think this ayah means and Hazrat Umar
		
00:31:00 --> 00:31:02
			just had a nice discussion with him on
		
00:31:02 --> 00:31:04
			that ayah I think it's talking about these
		
00:31:04 --> 00:31:06
			people and that people and we should be
		
00:31:06 --> 00:31:08
			giving out in the way of Allah that's
		
00:31:08 --> 00:31:12
			that interesting, thank you and he moves on
		
00:31:13 --> 00:31:16
			he goes to Hazrat Abu Bakr ﷺ again,
		
00:31:16 --> 00:31:19
			what do you think this ayah means and
		
00:31:19 --> 00:31:22
			Abu Bakr goes into talking about that ayah
		
00:31:22 --> 00:31:23
			as to what it means and what he
		
00:31:23 --> 00:31:25
			thinks it means and how it should apply
		
00:31:25 --> 00:31:28
			and all of that and then he's like
		
00:31:28 --> 00:31:32
			okay and then he moves on finally to
		
00:31:32 --> 00:31:34
			Rasulullah ﷺ he's like Ya Rasulullah what does
		
00:31:34 --> 00:31:37
			this ayah mean and Rasulullah ﷺ does not
		
00:31:37 --> 00:31:40
			give him a dars or does not respond
		
00:31:40 --> 00:31:43
			with an explanation or a tafsir of the
		
00:31:43 --> 00:31:47
			ayah, he smiles instead and he asks for
		
00:31:47 --> 00:31:52
			a pot of milk to be brought which
		
00:31:52 --> 00:31:56
			was probably given by somebody and when it
		
00:31:56 --> 00:31:58
			is brought and Abu Hurairah is the one
		
00:31:58 --> 00:32:00
			bringing it Rasulullah ﷺ does not tell him
		
00:32:00 --> 00:32:02
			to drink from it straight out although he
		
00:32:02 --> 00:32:04
			is waiting for that, he couldn't want anything
		
00:32:04 --> 00:32:07
			more, he says bring the rest of the
		
00:32:07 --> 00:32:09
			Sahaba Sufiyah here as well and Abu Hurairah
		
00:32:09 --> 00:32:12
			is like I mean come on, you can't
		
00:32:12 --> 00:32:16
			do this to me, you've seen and you
		
00:32:16 --> 00:32:19
			know and you know it's a small pot,
		
00:32:19 --> 00:32:22
			I mean how much but he's like okay
		
00:32:22 --> 00:32:25
			if you say so and he didn't say
		
00:32:25 --> 00:32:28
			all of that he wouldn't say all of
		
00:32:28 --> 00:32:30
			that but you can it is what he
		
00:32:30 --> 00:32:32
			was thinking as he tells us in the
		
00:32:32 --> 00:32:35
			hadith himself he brings the rest of them
		
00:32:35 --> 00:32:40
			out and Rasulullah ﷺ says first them and
		
00:32:40 --> 00:32:43
			he's thinking to himself it's not going to
		
00:32:43 --> 00:32:44
			be enough all of them are going to
		
00:32:44 --> 00:32:46
			drink before I do, there's so many of
		
00:32:46 --> 00:32:50
			them, what about me but he listens and
		
00:32:50 --> 00:32:54
			obeys he does as Rasulullah ﷺ says and
		
00:32:54 --> 00:32:57
			he passes it around and finally his turn
		
00:32:57 --> 00:32:59
			comes and he is sure there's not going
		
00:32:59 --> 00:33:02
			to be enough and Rasulullah ﷺ says drink
		
00:33:02 --> 00:33:09
			and he drinks and he drinks and then
		
00:33:10 --> 00:33:13
			he's full and Rasulullah ﷺ says drink more
		
00:33:13 --> 00:33:16
			and he continues to drink and there is
		
00:33:16 --> 00:33:20
			enough in there and he continues to drink
		
00:33:20 --> 00:33:23
			to the point that he's full, Rasulullah ﷺ
		
00:33:23 --> 00:33:25
			says drink more and he says that's it
		
00:33:25 --> 00:33:29
			I can't drink anymore I am full for
		
00:33:29 --> 00:33:33
			however many hours or days he was hungry
		
00:33:33 --> 00:33:37
			he was full from that cup of Rasulullah
		
00:33:37 --> 00:33:43
			ﷺ even after having given from it freely
		
00:33:46 --> 00:33:50
			تَعْرِفُهُمْ بِسِيمَاهُمْ لَا يَسَطِّعُونَ بَرْبًا فِي الْأَرْضِ يَحْسَبُهُمُ
		
00:33:50 --> 00:33:55
			الْجَاهِلُ أَغْنِيَآءَ مِنَ التَّعَفُفِ the ignorant one thinks
		
00:33:55 --> 00:33:58
			that they are well because of their restraint
		
00:33:59 --> 00:34:04
			جاهل is a very interesting word in Arabic
		
00:34:05 --> 00:34:09
			it is usually the one who is ignorant
		
00:34:09 --> 00:34:11
			and it's probably a good idea to look
		
00:34:11 --> 00:34:15
			at جاهل as we just spoke about hikmah
		
00:34:15 --> 00:34:19
			and how charity opens the doors to wisdom
		
00:34:19 --> 00:34:25
			how charity allows for a person to be
		
00:34:25 --> 00:34:29
			granted wisdom and how does that work جاهل
		
00:34:29 --> 00:34:33
			is not just ignorant, جاهل is one overridden
		
00:34:33 --> 00:34:37
			by emotions جاهل is one who is overridden
		
00:34:37 --> 00:34:41
			by emotions and emotions tend to be very
		
00:34:41 --> 00:34:47
			very instinctive, very very self-centered right, and
		
00:34:47 --> 00:34:50
			so when you are overridden by self-centered,
		
00:34:50 --> 00:34:55
			instinctive emotions, you're caught up in yourself, you're
		
00:34:55 --> 00:35:01
			not able to see around you you're not
		
00:35:01 --> 00:35:04
			able to see the pain around you you're
		
00:35:04 --> 00:35:06
			not able to see the needs of others,
		
00:35:07 --> 00:35:13
			so you really have to be your ignorance
		
00:35:15 --> 00:35:22
			is compounded with self-centeredness and empathy giving
		
00:35:22 --> 00:35:27
			charity becomes all the more difficult تعرفهم بسيمهم
		
00:35:27 --> 00:35:30
			you can only recognize them by their signs,
		
00:35:31 --> 00:35:34
			لا يسألون الناس الحافة, they don't ask from
		
00:35:34 --> 00:35:37
			people persistently, they're not gonna beg, they're not
		
00:35:37 --> 00:35:39
			gonna latch onto their feet and insist we
		
00:35:39 --> 00:35:41
			need, we need, give, give, give, give, give
		
00:35:41 --> 00:35:45
			more, more, more, more, more, no if somebody
		
00:35:45 --> 00:35:48
			sees that they're in need as they should
		
00:35:48 --> 00:35:51
			be able to and this is again speaking
		
00:35:51 --> 00:35:53
			so much of what kind of a community
		
00:35:53 --> 00:35:57
			the Qur'an envisions in which people don't
		
00:35:57 --> 00:36:02
			have to go around asking yet the members
		
00:36:02 --> 00:36:04
			of that community the privileged members of the
		
00:36:04 --> 00:36:08
			community should be concerned so as to know
		
00:36:08 --> 00:36:11
			that they would need, that this would be
		
00:36:11 --> 00:36:13
			of use to them or benefit to them
		
00:36:13 --> 00:36:16
			وما تنفقوا من خير and whatever of wealth
		
00:36:16 --> 00:36:19
			you spend إِنَّ اللَّهَ بِهِ عَلِيمٌ Allah knows
		
00:36:19 --> 00:36:24
			for sure الَّذِينَ يُنفِقُونَ أَمْوَالَهُمْ بِاللَّيْلِ وَالنَّهَارِ so
		
00:36:24 --> 00:36:26
			those who spend their wealth by night and
		
00:36:26 --> 00:36:30
			day سِرًّا وَعَلَانِيًّا both secretly and openly فَلَهُمْ
		
00:36:30 --> 00:36:33
			أَجْرُهُمْ عِندَ رَبِّهِمْ their reward is with their
		
00:36:33 --> 00:36:38
			Rab وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْسَنُونَ these
		
00:36:38 --> 00:36:40
			are the people who have nothing to fear
		
00:36:40 --> 00:36:45
			nor grieve الَّذِينَ يَأْكُلُونَ الرِّبَاءُ those who consume
		
00:36:45 --> 00:36:48
			Riba so the best thing that you can
		
00:36:48 --> 00:36:52
			do with your wealth is spending in the
		
00:36:52 --> 00:36:56
			way of Allah right and we're gonna find
		
00:36:56 --> 00:36:59
			out in later parts of the Mus'haf
		
00:36:59 --> 00:37:01
			as we read but then those parts have
		
00:37:01 --> 00:37:04
			been revealed already in the Makkan Quran that
		
00:37:04 --> 00:37:07
			you don't spend beyond your spiritual capacity either
		
00:37:07 --> 00:37:10
			that you end up spending so much that
		
00:37:10 --> 00:37:13
			you're not able to maintain yourself after that
		
00:37:13 --> 00:37:16
			and maintain yourself economically yes but then also
		
00:37:16 --> 00:37:21
			spiritually with respect to your attitude maintain that
		
00:37:22 --> 00:37:25
			positivity or maintain that acceptance or maintain that
		
00:37:25 --> 00:37:28
			sabbah that is necessitated in the aftermath of
		
00:37:28 --> 00:37:31
			having given out right so there is that
		
00:37:31 --> 00:37:34
			balance for sure nevertheless the best thing you
		
00:37:34 --> 00:37:36
			can do with your wealth is spending in
		
00:37:36 --> 00:37:38
			the way of Allah then there is the
		
00:37:38 --> 00:37:41
			worst thing that you can do with your
		
00:37:41 --> 00:37:43
			wealth and that is to give money to
		
00:37:43 --> 00:37:47
			those in need and then ask them or
		
00:37:47 --> 00:37:53
			mandate them to give you back on interest
		
00:37:53 --> 00:37:59
			with interest that would be the best way
		
00:37:59 --> 00:38:04
			for a selfish person to proceed or that
		
00:38:04 --> 00:38:10
			makes sense or if your principle of economics
		
00:38:10 --> 00:38:15
			is self interest you can do with your
		
00:38:15 --> 00:38:17
			wealth whatever the * you want to right
		
00:38:17 --> 00:38:20
			but then that is the worst thing you
		
00:38:20 --> 00:38:23
			can possibly do when it comes to your
		
00:38:23 --> 00:38:27
			spirituality when it comes to your community so
		
00:38:27 --> 00:38:32
			الذين يأكلون الربا those who consume لا يقومون
		
00:38:32 --> 00:38:36
			they will not stand إلا كما يقوم الذي
		
00:38:36 --> 00:38:42
			يتخبطه الشيطان من المس except as those whom
		
00:38:42 --> 00:38:47
			Shaytan has driven to insanity by his touch
		
00:38:48 --> 00:38:50
			again relating to all of what we spoke
		
00:38:50 --> 00:38:55
			about what a جاهل overridden by instinctive emotions
		
00:38:55 --> 00:39:01
			what the common underlying principle that we spoke
		
00:39:01 --> 00:39:05
			about that فحشاء and يعدكم الفقر have self
		
00:39:05 --> 00:39:10
			interest and self interest and interest they have
		
00:39:10 --> 00:39:13
			a lot in common as well that all
		
00:39:13 --> 00:39:15
			you're looking when you're making money off of
		
00:39:15 --> 00:39:20
			money exploiting another person's needs at that time
		
00:39:20 --> 00:39:26
			looking to put them further in trouble or
		
00:39:27 --> 00:39:29
			because on the face of it you're saying
		
00:39:29 --> 00:39:32
			okay I'll help you out but really you're
		
00:39:32 --> 00:39:37
			not helping them out you're making them poorer
		
00:39:37 --> 00:39:41
			in the long run by giving them by
		
00:39:41 --> 00:39:44
			lending them by loaning them at that point
		
00:39:44 --> 00:39:46
			so in the long run you end up
		
00:39:46 --> 00:39:52
			richer they end up even poorer that's the
		
00:39:52 --> 00:39:54
			worst thing that's that can possibly be done
		
00:39:54 --> 00:40:00
			so Shaytan driving you to insanity and quite
		
00:40:00 --> 00:40:02
			honestly we can see it in the society
		
00:40:02 --> 00:40:06
			around us that this is as self centered
		
00:40:06 --> 00:40:11
			as humanity has gotten perhaps in its entire
		
00:40:11 --> 00:40:15
			history maybe in pre scripture days in pre
		
00:40:16 --> 00:40:20
			Abrahamic days you would see this level of
		
00:40:20 --> 00:40:25
			self centeredness and this self centeredness being passed
		
00:40:25 --> 00:40:34
			around or glorified as individualism that's incredible but
		
00:40:34 --> 00:40:37
			we haven't seen a more self centered society
		
00:40:37 --> 00:40:41
			and self centeredness does come with its own
		
00:40:41 --> 00:40:49
			baggage of diagnostic categories of neurotic and psychotic
		
00:40:50 --> 00:40:53
			disorders it does it is at the root
		
00:40:53 --> 00:40:56
			of it and it's self centeredness which is
		
00:40:56 --> 00:41:03
			so socially prevalent it is so ingrained within
		
00:41:03 --> 00:41:07
			the society that if an individual is stricken
		
00:41:07 --> 00:41:10
			by it and will necessarily be stricken by
		
00:41:10 --> 00:41:13
			it in the 21st century can you really
		
00:41:13 --> 00:41:19
			blame them the wisest thing to do the
		
00:41:19 --> 00:41:23
			smartest thing to do is to understand the
		
00:41:23 --> 00:41:29
			instinctive tendency within the demonic tendency within the
		
00:41:29 --> 00:41:32
			instinct for self interest of course self interest
		
00:41:32 --> 00:41:36
			is necessary for self preservation but when Shaytan
		
00:41:36 --> 00:41:42
			touches it his golden touch then the exponential
		
00:41:42 --> 00:41:47
			growth of that self interest it's not just
		
00:41:47 --> 00:41:50
			for self preservation anymore it is for being
		
00:41:50 --> 00:41:56
			incredibly greedy for being incredibly self centered to
		
00:41:56 --> 00:42:00
			the exclusion of anything selfless or self transcendent
		
00:42:00 --> 00:42:07
			and so doors to insanity really have opened
		
00:42:07 --> 00:42:12
			up doors to completely losing it and not
		
00:42:12 --> 00:42:14
			being able to see reality in front of
		
00:42:14 --> 00:42:14
			you.
		
00:42:14 --> 00:42:19
			Imagine the best example of it how manipulative
		
00:42:21 --> 00:42:29
			somebody who is always speaking out drugs how
		
00:42:29 --> 00:42:34
			they become that if you're a heroin addict
		
00:42:34 --> 00:42:42
			if you have been biologically hooked onto a
		
00:42:42 --> 00:42:48
			constantly increasing need of heroin what that person
		
00:42:48 --> 00:42:54
			can do literally that person can murder to
		
00:42:54 --> 00:43:00
			get their supply they would lie they would
		
00:43:00 --> 00:43:05
			start selling off the properties or the belongings
		
00:43:05 --> 00:43:07
			of their parents of their household, of their
		
00:43:07 --> 00:43:10
			siblings of whoever they can get their hand
		
00:43:10 --> 00:43:14
			they will steal this is what somebody told
		
00:43:14 --> 00:43:16
			me that a heroin addict and this was
		
00:43:16 --> 00:43:19
			a former heroin addict he would say that
		
00:43:19 --> 00:43:23
			if within our circles, within our junkie circles
		
00:43:24 --> 00:43:28
			this thing is prevalent that if a junkie
		
00:43:28 --> 00:43:32
			has to sell his grandmother's eyes to get
		
00:43:32 --> 00:43:37
			his dose, he will he will and again
		
00:43:37 --> 00:43:41
			without any personal judgment without any individual judgment
		
00:43:41 --> 00:43:43
			because there are so many different factors that
		
00:43:43 --> 00:43:45
			lead a person to be in the midst
		
00:43:45 --> 00:43:47
			of it nobody wants to be there to
		
00:43:47 --> 00:43:51
			begin with and to be honest it starts
		
00:43:51 --> 00:43:53
			off when you're so young and naive that
		
00:43:54 --> 00:43:56
			what kind of blame or judgment can you
		
00:43:56 --> 00:43:59
			really put out there but it is a
		
00:43:59 --> 00:44:02
			social judgment it is something that our society
		
00:44:02 --> 00:44:11
			has inflicted upon us this pleasure worshiping this
		
00:44:11 --> 00:44:16
			hedonistic culture that has developed within the modern
		
00:44:16 --> 00:44:20
			times and then only made worse in post
		
00:44:20 --> 00:44:23
			-modern times what do we have to speak
		
00:44:23 --> 00:44:24
			for ourselves?
		
00:44:24 --> 00:44:29
			Quite honestly being a junkie being a heroin
		
00:44:29 --> 00:44:37
			addict always going at the drug that being
		
00:44:37 --> 00:44:41
			the center of your life makes sense given
		
00:44:41 --> 00:44:46
			the hedonistic logic given the self-centered logic
		
00:44:47 --> 00:44:57
			and interest is economically what heroin is psychologically
		
00:44:57 --> 00:45:02
			or biologically even the way heroin hits the
		
00:45:02 --> 00:45:06
			dopamine centers boom and you're blinded to everything
		
00:45:06 --> 00:45:08
			else and all we want to do is
		
00:45:08 --> 00:45:11
			more more more more more more of this
		
00:45:12 --> 00:45:14
			money does that too in the form of
		
00:45:14 --> 00:45:19
			interest it can have that effect and for
		
00:45:19 --> 00:45:26
			that to lead for the society to be
		
00:45:26 --> 00:45:31
			more and more manipulative to be more and
		
00:45:31 --> 00:45:38
			more exploitative that it is in corporate interest
		
00:45:38 --> 00:45:41
			and it becomes a corporate value it becomes
		
00:45:41 --> 00:45:49
			a business value to exploit others to take
		
00:45:49 --> 00:45:55
			advantage of other people's misery it is mind
		
00:45:55 --> 00:45:58
			-boggling how we've been able to achieve that
		
00:45:59 --> 00:46:04
			people talk about how awesome the west is
		
00:46:04 --> 00:46:08
			how incredibly ethical the people in the west
		
00:46:08 --> 00:46:11
			are and that is true as well that's
		
00:46:11 --> 00:46:14
			a contrast that would spring in your face
		
00:46:14 --> 00:46:17
			when you move from east to west you
		
00:46:17 --> 00:46:19
			will see all of that and in the
		
00:46:19 --> 00:46:21
			hospitals and you will see all of that
		
00:46:22 --> 00:46:27
			but what we don't see is that the
		
00:46:27 --> 00:46:33
			unethical the unbridled exploitation the way it has
		
00:46:33 --> 00:46:37
			found its way in the very foundations of
		
00:46:37 --> 00:46:40
			the economic structures of the society it is
		
00:46:40 --> 00:46:46
			inescapable it is inescapable and somebody somewhere is
		
00:46:46 --> 00:46:49
			suffering because of it even if it is
		
00:46:49 --> 00:46:52
			that somebody happens to be a child in
		
00:46:52 --> 00:46:56
			Somalia and with all of what we look
		
00:46:56 --> 00:47:01
			to do with our charity without addressing this
		
00:47:02 --> 00:47:10
			essentially hedonistic economic principle our charity is only
		
00:47:10 --> 00:47:16
			reinforcing poverty if it doesn't do something about
		
00:47:16 --> 00:47:19
			this so all of what it does is
		
00:47:19 --> 00:47:24
			the nice ethical good people in society they
		
00:47:24 --> 00:47:29
			have distractions they have all of these avenues
		
00:47:29 --> 00:47:35
			to make themselves feel good while the system
		
00:47:36 --> 00:47:43
			the economic system with its incredible complexities is
		
00:47:43 --> 00:47:47
			sucking the blood out of a great chunk
		
00:47:48 --> 00:47:52
			of the population of humanity and we need
		
00:47:52 --> 00:47:55
			to be very clear here a simple chanting
		
00:47:55 --> 00:47:59
			of slogans get rid of interest is not
		
00:47:59 --> 00:48:01
			going to work it didn't work we've been
		
00:48:01 --> 00:48:03
			chanting these slogans for so many decades now
		
00:48:05 --> 00:48:07
			the best of our scholars have been chanting
		
00:48:07 --> 00:48:11
			these slogans the best of what we could
		
00:48:11 --> 00:48:15
			produce in our Mudarrasin of Quran have been
		
00:48:15 --> 00:48:17
			chanting these slogans but enough with the chanting
		
00:48:17 --> 00:48:23
			of slogans if the chanters of slogans if
		
00:48:23 --> 00:48:26
			they haven't been able to see reality for
		
00:48:26 --> 00:48:29
			what it is the complexities within the system
		
00:48:29 --> 00:48:33
			that you necessarily have to dive into understand
		
00:48:34 --> 00:48:38
			and make a real effort which is going
		
00:48:38 --> 00:48:40
			to last a lifetime every single one of
		
00:48:40 --> 00:48:45
			us knows whichever field we belong to whether
		
00:48:45 --> 00:48:48
			it's economics or psychology or psychiatry or whatever
		
00:48:48 --> 00:48:52
			that if we really open ourselves up open
		
00:48:52 --> 00:48:54
			our eyes get out of our own selves
		
00:48:54 --> 00:48:57
			or our own selfish interests that our professions
		
00:48:57 --> 00:49:01
			are giving us and see and look to
		
00:49:01 --> 00:49:04
			resolve and address the issues of our particular
		
00:49:04 --> 00:49:07
			fields it is a lifetime at least a
		
00:49:07 --> 00:49:13
			lifetime so deep seeded are those issues and
		
00:49:13 --> 00:49:15
			that is true for when you speak about
		
00:49:15 --> 00:49:21
			this economic principle this economic value it's a
		
00:49:21 --> 00:49:26
			business value as well laa yaqoomuna illa kama
		
00:49:26 --> 00:49:29
			yaqoomu allathee yatakhabbatuhu shaytaanu minal maas thalika bi
		
00:49:29 --> 00:49:31
			annahum qaalu that is because they say innama
		
00:49:31 --> 00:49:34
			albay'u mithluh riba trade is just like
		
00:49:34 --> 00:49:40
			riba absolutely amazing how you will find this
		
00:49:40 --> 00:49:44
			as with a lot of economic jargon with
		
00:49:44 --> 00:49:48
			a lot of company policy all of what
		
00:49:48 --> 00:49:51
			you you know the covers you can put
		
00:49:51 --> 00:49:55
			on it this one statement has become a
		
00:49:55 --> 00:49:59
			norm in the world that you live in
		
00:50:00 --> 00:50:03
			wa ahalla allahu albay'a wa harrama alriba
		
00:50:03 --> 00:50:07
			but Allah has permitted trading while He has
		
00:50:07 --> 00:50:10
			forbidden riba Allah's response to that logic is
		
00:50:10 --> 00:50:12
			not even getting into it you want me
		
00:50:12 --> 00:50:15
			to reason out why this statement is messed
		
00:50:15 --> 00:50:16
			up Allah says I don't even want to
		
00:50:16 --> 00:50:19
			get into it this is haram this is
		
00:50:19 --> 00:50:25
			halal just take it as such as for
		
00:50:25 --> 00:50:29
			the immediate addressees in Medina of course this
		
00:50:29 --> 00:50:33
			is sufficient it's what Allah says the world
		
00:50:33 --> 00:50:37
			we're living in of course the addressees are
		
00:50:37 --> 00:50:40
			not people who believe in the Quran so
		
00:50:40 --> 00:50:44
			innama albay'u mithluh riba or how trade
		
00:50:44 --> 00:50:49
			is not like riba is open for discussion
		
00:50:49 --> 00:50:52
			it has to be put out there it
		
00:50:52 --> 00:50:57
			has to be delineated how is it different
		
00:50:57 --> 00:51:00
			I don't know how it's different I'm not
		
00:51:00 --> 00:51:03
			an economist I don't know the first thing
		
00:51:03 --> 00:51:08
			about business if I did I'd be doing
		
00:51:08 --> 00:51:12
			a whole lot better at it but for
		
00:51:12 --> 00:51:15
			the very basic that I can muster trade
		
00:51:15 --> 00:51:24
			involves risk riba doesn't riba doesn't interest doesn't
		
00:51:24 --> 00:51:33
			it's guaranteed it is certain growth and risk
		
00:51:33 --> 00:51:45
			entailing choices offer growth psychologically speaking risk
		
00:51:45 --> 00:51:51
			free choices certain definitive choices in which you
		
00:51:51 --> 00:51:55
			are absolutely clear as to what will come
		
00:51:55 --> 00:52:00
			out of it in the short run they
		
00:52:00 --> 00:52:09
			promise maintaining what you have and maintaining what
		
00:52:09 --> 00:52:15
			you have eventually leads to stagnation wherever there
		
00:52:15 --> 00:52:19
			is risk there is possibility of growth there
		
00:52:19 --> 00:52:23
			is possibility of loss as well and from
		
00:52:23 --> 00:52:28
			a psychological standpoint that loss that suffering open
		
00:52:28 --> 00:52:33
			further doors for growth it is as important
		
00:52:34 --> 00:52:37
			in interest you don't have any of that
		
00:52:37 --> 00:52:43
			in a risk free absolutely certain choice the
		
00:52:43 --> 00:52:50
			pursuit of absolute certainty leads to obsessionality a
		
00:52:50 --> 00:52:55
			perfectionism which is impractical within psychology I'm pretty
		
00:52:55 --> 00:52:59
			sure it's going to have a similar output
		
00:52:59 --> 00:53:07
			in economics but I can't say the other
		
00:53:07 --> 00:53:13
			extreme within an economic dealing that of an
		
00:53:13 --> 00:53:17
			incredible amount of risk so when you talk
		
00:53:17 --> 00:53:22
			about bai'a or trade or business compared
		
00:53:22 --> 00:53:26
			to riba trade would be somewhere along the
		
00:53:26 --> 00:53:29
			middle of the continuum in terms of risk
		
00:53:29 --> 00:53:33
			how much risk is involved interest involving no
		
00:53:33 --> 00:53:37
			risk trade involving a considerable risk, business involving
		
00:53:37 --> 00:53:41
			a considerable risk, but then there is gambling
		
00:53:41 --> 00:53:44
			where there is a whole lot of risk
		
00:53:44 --> 00:53:49
			both ends both extremes of this continuum are
		
00:53:49 --> 00:53:54
			as we know those avenues are shut off,
		
00:53:55 --> 00:54:00
			those avenues are closed or they're supposed to
		
00:54:00 --> 00:54:06
			be they're the destruction of the community and
		
00:54:06 --> 00:54:10
			the business route is more and more encouraged
		
00:54:10 --> 00:54:12
			but of course when you become more and
		
00:54:12 --> 00:54:20
			more spiritual business is frowned upon business or
		
00:54:20 --> 00:54:26
			economic pursuits are anti spiritual or aspiritual, they're
		
00:54:26 --> 00:54:32
			like sexuality like they're a compulsion you gotta
		
00:54:32 --> 00:54:35
			do it because you gotta live it's not
		
00:54:35 --> 00:54:37
			encouraged it's not the best thing to do
		
00:54:38 --> 00:54:39
			and lo and behold the world that we're
		
00:54:39 --> 00:54:43
			living in all the spiritual people are so
		
00:54:43 --> 00:54:49
			caught up in their spirituality and the clouds
		
00:54:49 --> 00:54:52
			of spirituality that they've smoked up around themselves
		
00:54:52 --> 00:54:57
			that they have no idea what's going on
		
00:54:57 --> 00:55:01
			in the business sector when Hazrati Umar got
		
00:55:01 --> 00:55:04
			furious at the people in the masjid just
		
00:55:04 --> 00:55:06
			staying in the masjid and not going to
		
00:55:06 --> 00:55:11
			the marketplace, what are you doing and before
		
00:55:11 --> 00:55:12
			we know it we have no place in
		
00:55:12 --> 00:55:16
			the marketplace we're the beggars in the marketplace
		
00:55:17 --> 00:55:22
			we're like dependent on people's crumbs we're too
		
00:55:22 --> 00:55:25
			spiritual for the marketplace, that's not an achievement
		
00:55:26 --> 00:55:29
			that's a tragedy and that's a tragedy brought
		
00:55:29 --> 00:55:31
			about in the name of God, in the
		
00:55:31 --> 00:55:33
			name of spirituality, how does that make sense
		
00:55:34 --> 00:55:38
			how does that make any sense but it
		
00:55:38 --> 00:55:42
			does make sense for that monastic ascetic for
		
00:55:42 --> 00:55:49
			all our scholarship religious and spiritual leadership they
		
00:55:49 --> 00:55:53
			pride themselves for having nothing to do with
		
00:55:53 --> 00:55:56
			any economic or business matter whatsoever and only
		
00:55:56 --> 00:56:00
			having to do the minimal with it and
		
00:56:00 --> 00:56:03
			so then they start catching up in desperation
		
00:56:04 --> 00:56:08
			with all forms of Islamic banking coming up
		
00:56:08 --> 00:56:14
			and Islamic finance and Islamic economics a little
		
00:56:14 --> 00:56:18
			too late a little too late, too superficial
		
00:56:20 --> 00:56:25
			and what are we left with what we
		
00:56:25 --> 00:56:27
			see here repeatedly in Surah Al-Baqarah if
		
00:56:27 --> 00:56:29
			there's anything that you get from this chunk
		
00:56:29 --> 00:56:31
			that we're going to talk about today is
		
00:56:31 --> 00:56:37
			how central economics is for a spiritual growth
		
00:56:37 --> 00:56:41
			if the Quran is advocating spending spending, it
		
00:56:41 --> 00:56:46
			is not advocating asceticism and monasticism it is
		
00:56:46 --> 00:56:50
			not advocating you just have nothing to do
		
00:56:50 --> 00:56:52
			with business whatsoever, the longest ayah in the
		
00:56:52 --> 00:56:54
			Quran as we're going to see is about
		
00:56:54 --> 00:57:00
			business matters وَأَخَلُّ اللَّهُ الْبَيْعَ وَخَرَّمَ الْرِبَاءَ فَمَنْ
		
00:57:00 --> 00:57:03
			جَاءَهُ مَوْعِظَةٌ مِنْ رَبِّهِ فَانْتَهَا so now the
		
00:57:03 --> 00:57:06
			one who receives admonition from his Rabb and
		
00:57:06 --> 00:57:10
			desist he can retain his previous gains وَأَمْرُهُ
		
00:57:10 --> 00:57:13
			إِلَى اللَّهِ and his case is referred to
		
00:57:13 --> 00:57:16
			Allah وَمَنْ عَادَ while the one who repeats
		
00:57:16 --> 00:57:20
			this فَأُولَئِكَ أَصْحَابُ النَّارِ these are the people
		
00:57:20 --> 00:57:27
			of the hellfire يَمْحَقُ اللَّهُ الْرِبَاءَ وَيُرْبِي الصَّدَقَاتِ
		
00:57:27 --> 00:57:30
			Allah deprives the riba of all blessings and
		
00:57:30 --> 00:57:34
			he allows charities to flourish and grow وَاللَّهُ
		
00:57:34 --> 00:57:37
			لَا يُحِبُّ كُلَّ كَفَارٍ أَثِيمٍ and Allah does
		
00:57:37 --> 00:57:40
			not like any ungrateful sinner إِنَّ الَّذِينَ آمَنُوا
		
00:57:40 --> 00:57:43
			وَأَمِلُوا الصَّالِحَاتِ and definitely those who believe and
		
00:57:43 --> 00:57:46
			act righteously وَأَقَامُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ and establish
		
00:57:46 --> 00:57:50
			prayer and give zakah لَهُمْ أَجْرُهُمْ عِنْدَ رَبِّهِمْ
		
00:57:50 --> 00:57:53
			these are the people, for them exclusively is
		
00:57:53 --> 00:57:57
			a reward with their رَبْ وَلَا خَوْفٌ عَلَيْهِمْ
		
00:57:57 --> 00:58:00
			وَلَا هُمْ يَحْزَنُونَ and they have nothing to
		
00:58:00 --> 00:58:06
			fear nor grieve خوف and حزن as essential
		
00:58:07 --> 00:58:14
			consequences of a self-centered hedonistic interest-based
		
00:58:14 --> 00:58:45
			society قَرْبٍ
		
00:58:45 --> 00:58:48
			مِّنَ اللَّهِ وَرَسُولِ then this is an announcement
		
00:58:48 --> 00:58:51
			of war from Allah and His Messenger وَإِن
		
00:58:51 --> 00:58:55
			تُبْتُمْ and if you repent فَلَكُمْ رُؤُسُوا أَمْوَالِكُمْ
		
00:58:55 --> 00:59:02
			you can retain your principal amount again, the
		
00:59:02 --> 00:59:10
			analogy of how self-centered this entire phenomena
		
00:59:10 --> 00:59:18
			is the Quran the most heinous analogy imaginable
		
00:59:18 --> 00:59:20
			is taking up swords against Allah and His
		
00:59:20 --> 00:59:20
			Messenger.
		
00:59:22 --> 00:59:27
			That essentially Riba is announcing war.
		
00:59:27 --> 00:59:28
			It's like you don't care for Allah and
		
00:59:28 --> 00:59:29
			His Messenger.
		
00:59:29 --> 00:59:30
			You've taken up a sword.
		
00:59:30 --> 00:59:36
			Everything that Allah and Rasulullah stand for is
		
00:59:36 --> 00:59:42
			anti-Riba and in being pro-Riba, you've
		
00:59:42 --> 00:59:43
			drawn a sword against them.
		
00:59:45 --> 00:59:45
			Right?
		
00:59:45 --> 00:59:49
			That's how much invested Allah and Rasulullah are
		
00:59:49 --> 00:59:51
			in economic matters.
		
00:59:53 --> 00:59:54
			And silence is complicit.
		
00:59:55 --> 00:59:57
			Even if you haven't actively taken a sword
		
00:59:57 --> 01:00:02
			against them, the best of your scholars, their
		
01:00:02 --> 01:00:04
			silence for the best part of the past
		
01:00:04 --> 01:00:06
			couple of centuries, that's criminal.
		
01:00:07 --> 01:00:08
			That is criminal.
		
01:00:09 --> 01:00:11
			That there is a group of people who
		
01:00:11 --> 01:00:14
			have their swords out against Allah and Rasulullah
		
01:00:14 --> 01:00:16
			and then there's a group of scholars sitting
		
01:00:16 --> 01:00:19
			right next to this battlefield and being Allah,
		
01:00:20 --> 01:00:21
			Allah, Allah, Allah.
		
01:00:24 --> 01:00:25
			What does that look like?
		
01:00:27 --> 01:00:28
			What does that look like?
		
01:00:31 --> 01:00:32
			They have nothing to offer.
		
01:00:33 --> 01:00:34
			No signs.
		
01:00:36 --> 01:00:37
			Not sitting on the fence.
		
01:00:38 --> 01:00:41
			If you're doing tasbih, if you're doing durood,
		
01:00:42 --> 01:00:43
			you don't know what this is going on.
		
01:00:44 --> 01:00:54
			The analogy that Rasulullah draws, the levels of
		
01:00:54 --> 01:00:59
			Riba and the sin that it is, when
		
01:00:59 --> 01:01:06
			we talk about sexuality, * is the most
		
01:01:06 --> 01:01:10
			selfish or along the selfish end of the
		
01:01:10 --> 01:01:13
			spectrum of sexuality.
		
01:01:15 --> 01:01:16
			Self-centered.
		
01:01:18 --> 01:01:24
			Having a sexual relationship with one's mother takes
		
01:01:24 --> 01:01:25
			that to a whole different level.
		
01:01:27 --> 01:01:37
			That's how heinously, how sickeningly self-centered Riba
		
01:01:37 --> 01:01:37
			is.
		
01:01:40 --> 01:01:42
			Again, the connection.
		
01:01:43 --> 01:01:49
			الشيطان يععدكم الفقر ويأمركم بالفحشاء الشيطان يععدكم الفقر
		
01:01:49 --> 01:01:52
			ويأمركم بالفحشاء الفحشاء and the فقر, how they
		
01:01:52 --> 01:01:55
			come together again here within these analogies as
		
01:01:55 --> 01:01:55
			well.
		
01:01:58 --> 01:02:01
			فأذنوا بخرب من الله ورسوله وإن سبتم and
		
01:02:01 --> 01:02:03
			if you repent فلكم رؤوسوا موالكم you can
		
01:02:03 --> 01:02:06
			retain your principal amount لا تظلمون ولا تظلمون
		
01:02:06 --> 01:02:07
			do not exploit and you will not be
		
01:02:07 --> 01:02:09
			exploited وإن كان ذو عسرة and if the
		
01:02:09 --> 01:02:12
			debtor is in a financial constraint فنظرة إلى
		
01:02:12 --> 01:02:14
			ما يسرى grant him time until it is
		
01:02:14 --> 01:02:16
			easy for him to pay وأن تصدقوا and
		
01:02:16 --> 01:02:18
			if you remit out of charity let it
		
01:02:18 --> 01:02:20
			go altogether خير لكم إن كنتم تعلمون it
		
01:02:20 --> 01:02:21
			is better for you if you really came
		
01:02:21 --> 01:02:24
			to know واتقوا يوما ترجعون فيه إلى الله
		
01:02:24 --> 01:02:25
			and be fearful of the day when you
		
01:02:25 --> 01:02:28
			would all be brought back to Allah ثم
		
01:02:28 --> 01:02:30
			توفى كل نفس ما كسبت and then each
		
01:02:30 --> 01:02:33
			individual will be paid in full whatever he
		
01:02:33 --> 01:02:35
			had earned وهم لا يظلمون and they will
		
01:02:35 --> 01:02:41
			not face any injustice very quickly the couple
		
01:02:41 --> 01:02:45
			of things that we've spoken about with respect
		
01:02:45 --> 01:02:47
			to interest just add to that one more
		
01:02:47 --> 01:02:52
			thing and that when interest is spoken of
		
01:02:52 --> 01:02:56
			within these passages it is being contrasted with
		
01:02:56 --> 01:02:59
			trade yes but we always also spoke about
		
01:02:59 --> 01:03:02
			the in fact في سبيل الله how charity
		
01:03:02 --> 01:03:08
			the practice of charity within the society and
		
01:03:08 --> 01:03:11
			how the practice of charity within the society
		
01:03:11 --> 01:03:18
			is reflective of Allah's being ذو الفضل Allah
		
01:03:18 --> 01:03:24
			being the one who is gracious right the
		
01:03:24 --> 01:03:30
			practice of charity is reflective of a divine
		
01:03:30 --> 01:03:35
			attribute being embodied in a human being or
		
01:03:35 --> 01:03:38
			in a human society right and what is
		
01:03:38 --> 01:03:42
			that practice it is a willingness to give
		
01:03:42 --> 01:03:45
			to empower to lead to the growth of
		
01:03:45 --> 01:03:49
			the other that is a divine principle that
		
01:03:49 --> 01:03:52
			is a love habit what he wants to
		
01:03:52 --> 01:03:56
			do and so the encouragement of charity we
		
01:03:56 --> 01:03:59
			have seen in these ayat is always followed
		
01:03:59 --> 01:04:02
			up with attributes of Allah of him being
		
01:04:02 --> 01:04:06
			Ghani of him being ذو الفضل of his
		
01:04:06 --> 01:04:10
			father of him being Hamid and so a
		
01:04:10 --> 01:04:14
			believing community a spiritual community looking to develop
		
01:04:14 --> 01:04:18
			these attributes within themselves and in this context
		
01:04:18 --> 01:04:21
			we look context we look at uh interest
		
01:04:21 --> 01:04:24
			or riba and we see how this is
		
01:04:24 --> 01:04:32
			the antithesis of that divine grace where riba
		
01:04:32 --> 01:04:36
			would then be pharaonic it would be exploitative
		
01:04:36 --> 01:04:39
			it would be exact opposite it would look
		
01:04:39 --> 01:04:44
			to achieve the exact opposite of what charity
		
01:04:44 --> 01:04:48
			looks to achieve where charity looks to empower
		
01:04:48 --> 01:04:52
			and lead the other to grow from the
		
01:04:52 --> 01:04:55
			giving of the self interest looks to make
		
01:04:55 --> 01:04:57
			the self grow more and more at the
		
01:04:57 --> 01:05:04
			expense of the other and that's the words
		
01:05:04 --> 01:05:09
			with which it is um criticize the words
		
01:05:09 --> 01:05:11
			with which it is one of the most
		
01:05:11 --> 01:05:16
			if not the most heinous crimes practically that
		
01:05:16 --> 01:05:21
			can be committed in a society the second
		
01:05:21 --> 01:05:24
			contrast we spoke about the risk of being
		
01:05:24 --> 01:05:27
			born and it is unfair to say that
		
01:05:27 --> 01:05:32
			the the the interest um base transaction is
		
01:05:32 --> 01:05:35
			completely risk-free it is probably better to
		
01:05:35 --> 01:05:38
			say that the risk is born only by
		
01:05:38 --> 01:05:40
			one party and that is the one who
		
01:05:40 --> 01:05:44
			has to pay the interest the one giving
		
01:05:44 --> 01:05:49
			or loaning the money completely risk-free no
		
01:05:49 --> 01:05:54
			problem at all it's the imbalance there that
		
01:05:54 --> 01:06:00
			that is concerning anyways moving right along you
		
01:06:00 --> 01:06:06
			who have believed when you contract a debt
		
01:06:06 --> 01:06:13
			for a fixed period write it down and
		
01:06:13 --> 01:06:15
			let a scribe write it down with justice
		
01:06:15 --> 01:06:22
			between you and the scribe should not refuse
		
01:06:22 --> 01:06:24
			to write as he has been taught by
		
01:06:24 --> 01:06:29
			Allah so he must write let one who
		
01:06:29 --> 01:06:33
			incurs the liability that is the debtor dictate
		
01:06:33 --> 01:06:37
			the terms and conditions and he must observe
		
01:06:37 --> 01:06:43
			the taqwa of Allah his Rab now interesting
		
01:06:43 --> 01:06:47
			how the ability to read and write is
		
01:06:47 --> 01:06:50
			Allah takes it uh to himself obviously you
		
01:06:50 --> 01:06:53
			didn't take tutorship from Allah but it was
		
01:06:53 --> 01:06:57
			the development of a potential which was an
		
01:06:57 --> 01:07:00
			endowment from Allah which was a specifically human
		
01:07:00 --> 01:07:04
			endowment something that characterizes and distinguishes human beings
		
01:07:04 --> 01:07:07
			this uh ability to read and write how
		
01:07:07 --> 01:07:10
			Allah takes it and refers to it as
		
01:07:10 --> 01:07:19
			something that he has taught and he should
		
01:07:19 --> 01:07:25
			not diminish anything from it but if one
		
01:07:25 --> 01:07:27
			who incurs the liability is not mentally sound
		
01:07:27 --> 01:07:33
			or is weak or for some other reason
		
01:07:33 --> 01:07:37
			is unable to dictate by himself it is
		
01:07:37 --> 01:07:44
			guardian dictate with justice get two witnesses from
		
01:07:44 --> 01:07:48
			your own men to witness such transactions but
		
01:07:48 --> 01:07:57
			if the two men are not available then
		
01:07:57 --> 01:07:59
			a man and two women from those who
		
01:07:59 --> 01:08:05
			you approve as witnesses that if one of
		
01:08:05 --> 01:08:11
			the two women forgets then the other can
		
01:08:11 --> 01:08:19
			remind her and the witnesses must not refuse
		
01:08:19 --> 01:08:26
			when they are summoned and do not be
		
01:08:26 --> 01:08:29
			lazy in writing down for its fixed period
		
01:08:29 --> 01:08:31
			whether the account amount is small or big
		
01:08:31 --> 01:08:36
			that is closer to justice in the sight
		
01:08:36 --> 01:08:41
			of Allah and also more solid as evidence
		
01:08:43 --> 01:08:48
			and more convenient to prevent doubts again when
		
01:08:48 --> 01:08:51
			you're uh thinking about what may have happened
		
01:08:51 --> 01:08:55
			how much I owe how much he owes
		
01:08:55 --> 01:08:58
			me or she owes me whatever the case
		
01:08:58 --> 01:09:01
			may be when you are reconstructing memories from
		
01:09:01 --> 01:09:05
			just from your from your head and you
		
01:09:05 --> 01:09:08
			don't have any written account it is very
		
01:09:08 --> 01:09:11
			likely that those that they're going to be
		
01:09:11 --> 01:09:14
			colored that you're going to eventually end up
		
01:09:14 --> 01:09:16
			thinking that you owe less and the other
		
01:09:16 --> 01:09:21
			owes more because memories are not pictures they're
		
01:09:21 --> 01:09:24
			reconstructed and we know that and the process
		
01:09:24 --> 01:09:28
			of reconstruction of memories uh within human beings
		
01:09:28 --> 01:09:33
			is very biased in favor of the one
		
01:09:33 --> 01:09:38
			reconstructing the memory right so given that given
		
01:09:38 --> 01:09:43
			those tendencies uh writing it out and developing
		
01:09:43 --> 01:09:45
			a whole system of writing it out is
		
01:09:45 --> 01:09:55
			what is advocated except
		
01:09:55 --> 01:09:58
			if it's a commercial transaction which is concluded
		
01:09:58 --> 01:10:03
			on the spot which you deal with one
		
01:10:03 --> 01:10:09
			another there is no blame on you if
		
01:10:09 --> 01:10:14
			you don't write it and do have someone
		
01:10:14 --> 01:10:17
			as witness whenever you settle a commercial deal
		
01:10:21 --> 01:10:23
			and let no harm be done to the
		
01:10:23 --> 01:10:27
			scribe or witness and if you do so
		
01:10:27 --> 01:10:29
			it will be an act of transgression on
		
01:10:29 --> 01:10:35
			your part and observe the and Allah teaches
		
01:10:35 --> 01:10:42
			you and Allah knows everything so this was
		
01:10:42 --> 01:10:46
			ayah number 282 the longest ayah in the
		
01:10:46 --> 01:10:50
			Quran hands down there is no longer ayah
		
01:10:50 --> 01:10:53
			in the Quran it is not talking about
		
01:10:54 --> 01:10:58
			salah it is not talking about hajj it
		
01:10:58 --> 01:11:02
			is not talking about saum it is not
		
01:11:02 --> 01:11:06
			talking about jihad it is not talking about
		
01:11:06 --> 01:11:11
			the love of Rasulullah sallallahu alayhi wasallam it
		
01:11:11 --> 01:11:15
			is not talking about tabligh it is not
		
01:11:15 --> 01:11:20
			talking about um or the establishing of the
		
01:11:20 --> 01:11:23
			deen of Allah it is not talking about
		
01:11:23 --> 01:11:30
			any of the priorities that are seen within
		
01:11:30 --> 01:11:35
			the religious people today it is not talking
		
01:11:35 --> 01:11:38
			about any of them it is talking about
		
01:11:38 --> 01:11:47
			a purely economic routine business worldly matter right
		
01:11:47 --> 01:11:55
			and we look back at our religious endeavors
		
01:11:55 --> 01:12:01
			our religious scholarship over the past century particularly
		
01:12:01 --> 01:12:05
			and we do not see this priority reflected
		
01:12:06 --> 01:12:11
			we're always playing catch-up we're always always
		
01:12:11 --> 01:12:18
			found lagging in these affairs always to our
		
01:12:18 --> 01:12:23
			own detriment to our incredible detriment anyone who
		
01:12:23 --> 01:12:27
			is concerned about these matters anyone within the
		
01:12:27 --> 01:12:31
			muslim societies who really wants to do something
		
01:12:31 --> 01:12:37
			genuine for the economic growth and betterment of
		
01:12:37 --> 01:12:40
			muslim countries muslim societies or the world at
		
01:12:40 --> 01:12:45
			large if he is a muslim typically typically
		
01:12:46 --> 01:12:48
			he would be looked upon as a secular
		
01:12:48 --> 01:12:51
			muslim and he would not hail from a
		
01:12:51 --> 01:12:55
			religious background maybe a muslim muslim but he's
		
01:12:55 --> 01:13:00
			not muslim muslim that's that's the standard we're
		
01:13:00 --> 01:13:04
			going to see whereas those who are muslim
		
01:13:04 --> 01:13:07
			muslim in appearance and background and scholarship and
		
01:13:07 --> 01:13:10
			learning and teaching and all of that would
		
01:13:10 --> 01:13:14
			have very little to offer here again we've
		
01:13:14 --> 01:13:16
			been talking about this repeatedly from the very
		
01:13:16 --> 01:13:21
			beginning but this projection of spirituality these dualistic
		
01:13:21 --> 01:13:24
			hermeneutics as i as i phrase them how
		
01:13:24 --> 01:13:28
			do you make sure that the scripture which
		
01:13:28 --> 01:13:33
			has a reformative potential which has a potential
		
01:13:33 --> 01:13:36
			for community building for bringing people closer for
		
01:13:36 --> 01:13:39
			empowering them for justice for order for truth
		
01:13:39 --> 01:13:41
			for all of that how do you take
		
01:13:41 --> 01:13:45
			that potential away from it subjected to dualistic
		
01:13:45 --> 01:13:50
			lenses dualistic lenses how in which there's this
		
01:13:50 --> 01:13:52
			other world there is this afterlife and it
		
01:13:52 --> 01:13:56
			is absolutely superior and then there is this
		
01:13:56 --> 01:13:59
			life and then there is the the trivialities
		
01:13:59 --> 01:14:02
			of this life the frivolities of this life
		
01:14:02 --> 01:14:07
			the the vile evil character of this life
		
01:14:07 --> 01:14:12
			and then you will find this advocacy of
		
01:14:12 --> 01:14:17
			this dualism using scripture using ayat using a
		
01:14:17 --> 01:14:22
			hadith out of context in context whatever the
		
01:14:22 --> 01:14:26
			case may be just to reinforce that dualism
		
01:14:27 --> 01:14:31
			just to reinforce more and more people cutting
		
01:14:31 --> 01:14:35
			themselves off in the name of spirituality so
		
01:14:35 --> 01:14:42
			while the world was um making money and
		
01:14:42 --> 01:14:47
			becoming more and more economically stable interest-based
		
01:14:47 --> 01:14:52
			economies or otherwise we were busy building our
		
01:14:52 --> 01:14:56
			akhira really what kind of an akhira can
		
01:14:56 --> 01:15:00
			you really build at the cost of the
		
01:15:00 --> 01:15:03
			community at least the sense that the quran
		
01:15:03 --> 01:15:06
			has given us so far 282 ayat into
		
01:15:06 --> 01:15:11
			it plus the seven from fatiha this does
		
01:15:11 --> 01:15:14
			not seem to be the religiosity that it's
		
01:15:14 --> 01:15:24
			advocating this anti-world anti-dunya religiosity it's
		
01:15:24 --> 01:15:30
			incredible the efforts of the religious and spiritual
		
01:15:30 --> 01:15:34
			efforts of rasulullah salallahu alayhi wasalam they changed
		
01:15:34 --> 01:15:37
			the economic structure and practices of the arabs
		
01:15:37 --> 01:15:40
			for times to come where muslims would become
		
01:15:40 --> 01:15:47
			leaders in in trade in in finance in
		
01:15:47 --> 01:15:54
			developing these preliminary commandments to entire systems that
		
01:15:54 --> 01:15:56
			was the result of his efforts what's the
		
01:15:56 --> 01:15:59
			result of our efforts over the past couple
		
01:15:59 --> 01:16:02
			of centuries or even past couple of decades
		
01:16:02 --> 01:16:05
			what have we done what have we done
		
01:16:05 --> 01:16:12
			and then if we criticize this incredible negligence
		
01:16:12 --> 01:16:16
			this criminal negligence then it is seen as
		
01:16:16 --> 01:16:21
			being anti-scholarship or religious scholars are being
		
01:16:21 --> 01:16:25
			attacked or religious people are being attacked or
		
01:16:25 --> 01:16:31
			i don't know islam is being attacked who's
		
01:16:31 --> 01:16:36
			responsible for this criminal negligence and who do
		
01:16:36 --> 01:16:38
			we have to blame and then we come
		
01:16:38 --> 01:16:40
			up with oh no no we're not ascetic
		
01:16:40 --> 01:16:42
			we're not monastic we've done this we've done
		
01:16:42 --> 01:16:45
			that we take economics seriously we do we
		
01:16:45 --> 01:16:50
			take this financial matter seriously what effect what
		
01:16:50 --> 01:16:54
			effect oh you know the world that we're
		
01:16:54 --> 01:16:57
			living in and there's like these jewish conspiracies
		
01:16:57 --> 01:17:01
			and there's israel and there's musad and there's
		
01:17:01 --> 01:17:07
			america and wow really you want to whine
		
01:17:07 --> 01:17:14
			now that's the best you have we're going
		
01:17:14 --> 01:17:22
			to defend our irresponsible behavior our criminal negligence
		
01:17:23 --> 01:17:27
			and pretty soon after this with this blaming
		
01:17:27 --> 01:17:30
			of when these conspiracy theories not to say
		
01:17:30 --> 01:17:32
			there's no truth to them i'm sure there
		
01:17:32 --> 01:17:37
			is we know there is but that completely
		
01:17:37 --> 01:17:41
			irrelevant there's nothing more than an excuse in
		
01:17:41 --> 01:17:44
			the context of the conversation pretty soon the
		
01:17:44 --> 01:17:46
			second excuse start coming up oh you know
		
01:17:46 --> 01:17:47
			we're living in the end of times and
		
01:17:47 --> 01:17:49
			the whole end of times narrative is going
		
01:17:49 --> 01:17:52
			to start oh the prophet sallallahu alayhi wa
		
01:17:52 --> 01:17:56
			sallam how dare you really how dare you
		
01:17:56 --> 01:17:59
			bring the name of prophet sallallahu alayhi wa
		
01:17:59 --> 01:18:03
			sallam and his ahadith to defend this criminal
		
01:18:03 --> 01:18:09
			behavior seriously oh no the mahdi is going
		
01:18:09 --> 01:18:11
			to come and you know the mahdi is
		
01:18:11 --> 01:18:13
			going to if we can't really do anything
		
01:18:13 --> 01:18:15
			until he comes then why don't you commit
		
01:18:15 --> 01:18:20
			suicide really kill yourselves off what use are
		
01:18:20 --> 01:18:24
			you if you're utterly useless without the mahdi
		
01:18:26 --> 01:18:33
			you freaking waste of oxygen burden on the
		
01:18:33 --> 01:18:36
			face of this planet oh you know nuh
		
01:18:36 --> 01:18:39
			alayhi salam worked for 950 years and he
		
01:18:39 --> 01:18:51
			didn't stop whining stop whining we're not
		
01:18:51 --> 01:18:54
			gonna do anything we're not gonna get off
		
01:18:54 --> 01:19:02
			our backsides we're not gonna take any responsibility
		
01:19:02 --> 01:19:11
			whatsoever could it be more obvious when
		
01:19:11 --> 01:19:16
			you're not even allowed to say anything this
		
01:19:24 --> 01:19:33
			is allah teaching allah teaching you economics and
		
01:19:33 --> 01:19:36
			then trusting you to take it forward and
		
01:19:36 --> 01:19:39
			you don't in his name how do you
		
01:19:39 --> 01:19:44
			defend that how do you defend that who's
		
01:19:44 --> 01:19:50
			going to take responsibility for the largest percentage
		
01:19:50 --> 01:19:56
			of a religious population which is economically illiterate
		
01:20:00 --> 01:20:05
			who's going to take responsibility that the best
		
01:20:05 --> 01:20:10
			part of your scholarship has nothing intelligent to
		
01:20:10 --> 01:20:19
			say in these areas at all forget about
		
01:20:19 --> 01:20:22
			and if it is in any way intelligent
		
01:20:22 --> 01:20:29
			it's inconsequential and what's worse is that there
		
01:20:29 --> 01:20:33
			are no practical efforts that you can cite
		
01:20:33 --> 01:20:39
			that are taking place to make up for
		
01:20:39 --> 01:20:42
			it because whatever two and a half neurons
		
01:20:42 --> 01:20:46
			you have left in your brain are spent
		
01:20:46 --> 01:20:52
			in rationalizing justifying and coming up with excuses
		
01:20:52 --> 01:21:01
			for this criminal negligence it's incredible and those
		
01:21:01 --> 01:21:13
			excuses happen to be religious where did
		
01:21:13 --> 01:21:16
			this conversation start from ayatul kursi where is
		
01:21:16 --> 01:21:19
			this conversation going to end last two ayats
		
01:21:19 --> 01:21:22
			of surah baqarah what is bracketed between them
		
01:21:22 --> 01:21:29
			entirely economic affairs why doesn't that show in
		
01:21:29 --> 01:21:36
			your priorities why doesn't your tawhid that emanates
		
01:21:36 --> 01:21:38
			from ayatul kursi that you recite after every
		
01:21:38 --> 01:21:48
			prayer and your imaniyat in the
		
01:21:48 --> 01:21:55
			prophets and your whatever you get from that
		
01:21:55 --> 01:21:58
			dua that baqarah concludes with and how you
		
01:21:58 --> 01:22:00
			recite that every night before going to bed
		
01:22:02 --> 01:22:09
			why is your economic practice not bracketed between
		
01:22:09 --> 01:22:19
			that what's wrong you want to be nice
		
01:22:19 --> 01:22:22
			and no not critical you should be positive
		
01:22:24 --> 01:22:33
			you can be cynical but if you are
		
01:22:33 --> 01:22:38
			traveling and you cannot find a scribe then
		
01:22:38 --> 01:22:43
			a security deposit it should be taken and
		
01:22:43 --> 01:22:49
			if one of you entrusts the other then
		
01:22:49 --> 01:22:52
			the trustee must deliver the trust to its
		
01:22:52 --> 01:22:57
			owner and he must observe the taqwa of
		
01:22:57 --> 01:23:09
			allah and do not conceal the testimony for
		
01:23:09 --> 01:23:15
			sure his heart is sinful and allah knows
		
01:23:15 --> 01:23:22
			whatever you do allah alone belongs whatever is
		
01:23:22 --> 01:23:23
			in the heavens and whatever is on the
		
01:23:23 --> 01:23:28
			earth that's another thing that this sort of
		
01:23:28 --> 01:23:35
			a demonic economy precludes allah's right of ownership
		
01:23:37 --> 01:23:42
			because within this demonic economy is an open
		
01:23:42 --> 01:23:51
			proclamation of absolute human ownership absolute human
		
01:23:51 --> 01:24:02
			ownership and we don't care not
		
01:24:02 --> 01:24:10
			that when allah claims ownership he doesn't deprive
		
01:24:10 --> 01:24:16
			humans of any right rather his claim to
		
01:24:16 --> 01:24:24
			ownership practically he says regard that mind it
		
01:24:24 --> 01:24:28
			know it and for that reason these couple
		
01:24:28 --> 01:24:32
			of instructions that you have to constrain yourselves
		
01:24:32 --> 01:24:37
			in these few principles and then the structure
		
01:24:37 --> 01:24:44
			develops from those principles with the application of
		
01:24:44 --> 01:24:50
			the human mind spiritually rooted in those principles
		
01:24:51 --> 01:24:54
			but an activity of of the human mind
		
01:24:54 --> 01:24:58
			nevertheless why would we apply a human mind
		
01:24:58 --> 01:25:03
			and the mind is inferior the mind reason
		
01:25:03 --> 01:25:13
			yes because in parallel to this um to
		
01:25:13 --> 01:25:17
			this criminal negligence of not having done anything
		
01:25:17 --> 01:25:19
			in this in this sphere in this department
		
01:25:19 --> 01:25:21
			that's not the only department there's pretty much
		
01:25:21 --> 01:25:27
			every other uh department of society of social
		
01:25:27 --> 01:25:33
			life that we're responsible whether it's psychology or
		
01:25:33 --> 01:25:38
			sociology or it's politics you name it there's
		
01:25:38 --> 01:25:44
			criminal negligence everywhere this criminal negligence is backed
		
01:25:44 --> 01:25:50
			up by or in parallel to it is
		
01:25:50 --> 01:25:57
			this discourage this discouragement or this um this
		
01:25:57 --> 01:26:05
			condescension for the usage of aqal that the
		
01:26:05 --> 01:26:08
			best part of your time and your sermons
		
01:26:08 --> 01:26:13
			and your aqal even is spent in talking
		
01:26:13 --> 01:26:17
			about how deviant aqal can be how lowly
		
01:26:17 --> 01:26:22
			aqal is it's pretty incredible or a quran
		
01:26:22 --> 01:26:31
			which is rife with so you're
		
01:26:31 --> 01:26:39
			spending most of your time guessing aqal pretty
		
01:26:39 --> 01:26:46
			incredible to allah alone belongs whatever is in
		
01:26:46 --> 01:26:50
			the heavens and the earth whether you expose
		
01:26:50 --> 01:26:53
			what is within you or you keep it
		
01:26:53 --> 01:26:57
			secret allah will bring you to account for
		
01:26:57 --> 01:27:04
			it another symbolic validation to economic matters comes
		
01:27:04 --> 01:27:07
			in the language that the quran uses the
		
01:27:07 --> 01:27:16
			quran the quranic metaphor is very economic reward
		
01:27:16 --> 01:27:25
			punishment loss profit there is a lot of
		
01:27:25 --> 01:27:30
			and we've seen this throughout allah prides himself
		
01:27:30 --> 01:27:37
			in being one of his attributes allah will
		
01:27:37 --> 01:27:42
			bring you to account for it then he
		
01:27:42 --> 01:27:45
			will pardon he will forgive whoever he wants
		
01:27:47 --> 01:27:56
			and he punishes whoever he wants and allah
		
01:27:56 --> 01:28:04
			has power over everything last two ayats that
		
01:28:04 --> 01:28:08
			follow that surah baqarah closes with that this
		
01:28:08 --> 01:28:13
			discussion closes with the only two ayats which
		
01:28:13 --> 01:28:18
			are neither nor madani technically because rasool allah
		
01:28:18 --> 01:28:22
			was neither in mecca nor medina even though
		
01:28:22 --> 01:28:23
			that's where he spent the entirety of his
		
01:28:23 --> 01:28:26
			life he wasn't in either of those two
		
01:28:26 --> 01:28:31
			cities when these ayats were revealed and to
		
01:28:31 --> 01:28:33
			understand the significance of these ayats we cannot
		
01:28:33 --> 01:28:37
			take them away from the seerah of rasool
		
01:28:37 --> 01:28:42
			allah or where rasool allah was at the
		
01:28:42 --> 01:28:45
			time of the revelation of these ayats when
		
01:28:45 --> 01:28:49
			rasool allah sallallahu alayhi wasallam is really with
		
01:28:49 --> 01:28:51
			the the part that we read in baqarah
		
01:28:51 --> 01:28:55
			the point where when it comes where the
		
01:28:55 --> 01:28:57
			prophet and the people with him say matanas
		
01:28:57 --> 01:29:00
			for allah it was that bleak it was
		
01:29:00 --> 01:29:06
			that dark in mecca at that time where
		
01:29:06 --> 01:29:09
			if rasool allah was ever going to say
		
01:29:09 --> 01:29:13
			that that was the time that was the
		
01:29:13 --> 01:29:21
			time where he spent a decade with the
		
01:29:21 --> 01:29:24
			quran with the best of the quran being
		
01:29:24 --> 01:29:29
			revealed and the worst of the quraish coming
		
01:29:29 --> 01:29:32
			in response in the abuses that they hurled
		
01:29:32 --> 01:29:36
			at him in the criticisms that they hurled
		
01:29:36 --> 01:29:39
			at him in the tortures that they subjected
		
01:29:39 --> 01:29:45
			him and the sahabah to the the social
		
01:29:45 --> 01:29:49
			boycott of the entire clan of banu hashim
		
01:29:51 --> 01:29:57
			has just happened it's just barely finished a
		
01:29:57 --> 01:30:02
			pain that not just the muslims but everyone
		
01:30:02 --> 01:30:06
			of the banu hashim has been subjected bubalib
		
01:30:06 --> 01:30:17
			included of where they were literally literally forced
		
01:30:17 --> 01:30:23
			to eat leaves they didn't have enough food
		
01:30:25 --> 01:30:29
			a whole lot of abuses and then to
		
01:30:29 --> 01:30:34
			cap that off rasool allah sallallahu alayhi wasallam
		
01:30:34 --> 01:30:39
			rasool allah sallallahu alayhi wasallam loses the greatest
		
01:30:39 --> 01:30:48
			emotional financial social spiritual support
		
01:30:48 --> 01:30:53
			that he had in the form of khadija
		
01:30:55 --> 01:31:03
			love of his life the one who believed
		
01:31:03 --> 01:31:04
			in him when he did not believe in
		
01:31:04 --> 01:31:09
			himself when he thought he was becoming something
		
01:31:09 --> 01:31:12
			of a poet or that this was some
		
01:31:12 --> 01:31:18
			jinn or seher and he might as well
		
01:31:18 --> 01:31:23
			just jump off the mountain he acknowledges experiencing
		
01:31:23 --> 01:31:26
			all of this he took him in her
		
01:31:26 --> 01:31:35
			arms in her lap and said no this
		
01:31:35 --> 01:31:45
			can't be anything evil because it's you she
		
01:31:45 --> 01:31:47
			gave him the emotional support that he needed
		
01:31:47 --> 01:31:52
			at that time she gave him all the
		
01:31:52 --> 01:31:56
			justifications from his own character to reassure him
		
01:31:56 --> 01:31:59
			at that time where he was thoroughly shaken
		
01:31:59 --> 01:32:03
			up shaken up an entire night spent in
		
01:32:03 --> 01:32:11
			panic and anxiety and she was the one
		
01:32:11 --> 01:32:19
			holding him where she she doesn't stop there
		
01:32:19 --> 01:32:22
			she goes to every end possible to make
		
01:32:22 --> 01:32:26
			him believe in himself he takes him to
		
01:32:26 --> 01:32:33
			warqab and nafs he gets his testimony warqab
		
01:32:33 --> 01:32:36
			is bringing his knowledge of christianity his knowledge
		
01:32:36 --> 01:32:38
			of the bible to affirm rasool allah sallallahu
		
01:32:38 --> 01:32:43
			alayhi wasallam there's an experience with the coming
		
01:32:43 --> 01:32:46
			of jibreel in her presence and rasool allah
		
01:32:46 --> 01:32:48
			is not sure is this a jinn is
		
01:32:48 --> 01:32:49
			this an angel what is this what am
		
01:32:49 --> 01:32:51
			i seeing what am i experiencing why is
		
01:32:51 --> 01:32:55
			this happening to me he takes off her
		
01:32:55 --> 01:33:01
			shirt as a demonstration is he still here
		
01:33:01 --> 01:33:04
			no he's gone see he's an angel he
		
01:33:04 --> 01:33:10
			was a jinn he would have stayed and
		
01:33:10 --> 01:33:13
			everything every single penny that she had was
		
01:33:13 --> 01:33:16
			at his disposal already but then it is
		
01:33:16 --> 01:33:19
			now in the in the way of of
		
01:33:19 --> 01:33:24
			islam stands by him like a rock only
		
01:33:24 --> 01:33:30
			yielding for 10 years you can imagine pretty
		
01:33:30 --> 01:33:32
			much everything that went around in those 10
		
01:33:32 --> 01:33:39
			years she was there when abu lahab said
		
01:33:39 --> 01:33:41
			what he said when rasool allah sallallahu alayhi
		
01:33:41 --> 01:33:43
			wasallam came out in public he had her
		
01:33:43 --> 01:33:48
			to go back to to reassure him to
		
01:33:48 --> 01:33:52
			reinforce him to strengthen him to support him
		
01:33:52 --> 01:33:58
			when yassin and sumayya were killed martyred he
		
01:33:58 --> 01:34:04
			had her to go back to when he
		
01:34:04 --> 01:34:07
			is witnessing the torture of bilal when he
		
01:34:07 --> 01:34:10
			is witnessing the of every single taqabi he
		
01:34:10 --> 01:34:15
			had her to go back to and come
		
01:34:15 --> 01:34:19
			year 10 he doesn't have her to go
		
01:34:19 --> 01:34:29
			back to abu talib's support is ensuring that
		
01:34:29 --> 01:34:32
			rasool allah sallallahu alayhi wasallam is not killed
		
01:34:32 --> 01:34:38
			by anyone in the quraish because abu talib
		
01:34:38 --> 01:34:45
			has his hand on his back as a
		
01:34:45 --> 01:34:53
			mushrik abu talib is gone it's only a
		
01:34:53 --> 01:34:57
			matter of time before rasool allah sallallahu alayhi
		
01:34:57 --> 01:35:01
			wasallam becomes open game hunting season who's the
		
01:35:01 --> 01:35:09
			target who are we hunting he comes back
		
01:35:09 --> 01:35:12
			from taif the worst experience of his life
		
01:35:12 --> 01:35:24
			stoned stoned to unconsciousness led by
		
01:35:24 --> 01:35:30
			street urchins by the bad boys from the
		
01:35:30 --> 01:35:33
			street and before that the abuses from the
		
01:35:33 --> 01:35:38
			leaders of taif he doesn't have khadija to
		
01:35:38 --> 01:35:44
			hold him in her arms tell him it's
		
01:35:44 --> 01:35:48
			okay that it will be okay he doesn't
		
01:35:48 --> 01:35:57
			have abu talib to say don't worry the
		
01:35:57 --> 01:35:58
			quraish are not going to lay a hand
		
01:35:58 --> 01:36:02
			on him he doesn't have that when he
		
01:36:02 --> 01:36:04
			comes back from taif he doesn't have that
		
01:36:06 --> 01:36:11
			so who takes him in his arms who
		
01:36:11 --> 01:36:20
			tells him don't worry allah that's when mirage
		
01:36:20 --> 01:36:27
			happens surah yusuf comes around that time too
		
01:36:31 --> 01:36:35
			but the reassurance necessary the consolation is necessary
		
01:36:35 --> 01:36:38
			that is necessary at that time is such
		
01:36:38 --> 01:36:49
			that standard revelation won't do allah
		
01:36:49 --> 01:36:55
			revealing to rasool allah on earth as incredible
		
01:36:55 --> 01:37:04
			as that is it won't do he wants
		
01:37:04 --> 01:37:10
			them his home and this is what he
		
01:37:10 --> 01:37:18
			gives them for the first phrase it is
		
01:37:18 --> 01:37:23
			a certificate of his iman having been accepted
		
01:37:29 --> 01:37:37
			the prophet believed to get that certificate he
		
01:37:40 --> 01:37:41
			had to go through all of what he
		
01:37:41 --> 01:37:46
			went through that his iman has been accepted
		
01:37:50 --> 01:38:00
			because honestly and we see
		
01:38:00 --> 01:38:03
			this within the quran the reassurance the consolation
		
01:38:03 --> 01:38:08
			that he's getting repeatedly all of the vile
		
01:38:08 --> 01:38:17
			evil that he saw despite all of that
		
01:38:18 --> 01:38:27
			his his humility was such that he would
		
01:38:27 --> 01:38:31
			always fall back on himself did i do
		
01:38:31 --> 01:38:36
			something wrong am i not doing this right
		
01:38:36 --> 01:38:44
			am i required to do anything more and
		
01:38:44 --> 01:38:45
			the quran comes down and says no no
		
01:38:45 --> 01:38:52
			no you're okay they are idiots they are
		
01:38:52 --> 01:38:55
			the vermin of the earth they are the
		
01:38:55 --> 01:38:59
			quran has to come down and tell rasool
		
01:38:59 --> 01:39:07
			allah that you're okay it's them and so
		
01:39:07 --> 01:39:13
			for him to get that certificate of iman
		
01:39:14 --> 01:39:21
			the messenger believed and the messenger believed why
		
01:39:21 --> 01:39:27
			because the messenger for the first part did
		
01:39:27 --> 01:39:31
			not believe when he experienced revelation and hira
		
01:39:31 --> 01:39:36
			as we just spoke about he didn't think
		
01:39:36 --> 01:39:39
			he was getting revelation his humility didn't let
		
01:39:39 --> 01:39:42
			him get there but he had to really
		
01:39:42 --> 01:39:46
			overcome that obstacle he was entertaining doubts about
		
01:39:46 --> 01:39:49
			his own prophethood at the onset of revelation
		
01:39:49 --> 01:39:53
			and then he did believe and boy did
		
01:39:53 --> 01:39:58
			he believe when allah acknowledges and certifies that
		
01:39:58 --> 01:40:06
			his belief is true he believed what was
		
01:40:06 --> 01:40:10
			sent to him from his rab as did
		
01:40:10 --> 01:40:13
			the mu'minun so he not only gets a
		
01:40:13 --> 01:40:15
			certificate for himself he gets a certificate for
		
01:40:15 --> 01:40:19
			all the sahaba and when you go back
		
01:40:19 --> 01:40:22
			there you tell them that allah testifies that
		
01:40:22 --> 01:40:27
			they believed who did they believe in all
		
01:40:27 --> 01:40:32
			of them believed in allah see for a
		
01:40:32 --> 01:40:37
			people who are constantly suspicious of their faith
		
01:40:37 --> 01:40:42
			and productively so proactively so because they know
		
01:40:42 --> 01:40:47
			not everyone who says is actually believing and
		
01:40:47 --> 01:40:55
			testifying they know the possibility of hypocrisy they're
		
01:40:55 --> 01:40:57
			people of quran if there ever were people
		
01:40:57 --> 01:41:00
			of quran for them to get this reassurances
		
01:41:04 --> 01:41:10
			they all believed in allah and his angels
		
01:41:10 --> 01:41:14
			and his books this is not a fabrication
		
01:41:14 --> 01:41:16
			of your mind this is not a projection
		
01:41:16 --> 01:41:22
			of your desires this is what it means
		
01:41:22 --> 01:41:24
			to them because they would be suspicious of
		
01:41:24 --> 01:41:29
			themselves and they would be constantly constantly looking
		
01:41:29 --> 01:41:37
			to do more they believe in his angels
		
01:41:37 --> 01:41:45
			his books his messengers saying that we do
		
01:41:45 --> 01:41:50
			not distinguish any of his messengers in the
		
01:41:50 --> 01:41:54
			sense of and rejecting one that he is
		
01:41:54 --> 01:41:57
			not a messenger he's half a messenger no
		
01:41:57 --> 01:42:02
			messengers of allah they're all messengers of allah
		
01:42:04 --> 01:42:08
			that they've taken ownership of that entire legacy
		
01:42:08 --> 01:42:12
			culminating with rasulullah sallallahu alayhi wasallam and the
		
01:42:12 --> 01:42:15
			lives that they have lived testify that they
		
01:42:15 --> 01:42:21
			are the true inheritors of those prophets they
		
01:42:21 --> 01:42:26
			did not distinguish they did not make less
		
01:42:26 --> 01:42:29
			of any messenger because really when you take
		
01:42:29 --> 01:42:32
			rasulullah sallallahu alayhi wasallam out of the picture
		
01:42:33 --> 01:42:39
			and you have professed faith in others there
		
01:42:39 --> 01:42:41
			is a necessary question what is it that
		
01:42:41 --> 01:42:44
			you believe of belief of rasulullah and his
		
01:42:44 --> 01:42:50
			claim that he's made when you're accepting rasulullah
		
01:42:50 --> 01:42:52
			sallallahu alayhi wasallam and there is truth that
		
01:42:52 --> 01:42:55
			you see in christianity or judaism or any
		
01:42:55 --> 01:42:58
			other religion for that matter is perfectly fine
		
01:42:58 --> 01:43:01
			because we verify that truth that is our
		
01:43:01 --> 01:43:07
			truth that is our legacy but how do
		
01:43:07 --> 01:43:11
			you when you reject rasulullah sallallahu alayhi wasallam
		
01:43:11 --> 01:43:13
			what is it that you say how do
		
01:43:13 --> 01:43:19
			you explain the truths that he brought and
		
01:43:19 --> 01:43:21
			rejecting his truths what does that say of
		
01:43:21 --> 01:43:29
			your truths and they always call upon allah
		
01:43:29 --> 01:43:38
			saying we listen and we obey this is
		
01:43:38 --> 01:43:43
			a free man's submission freely giving in to
		
01:43:43 --> 01:43:53
			allah our rab forgive us our rab imploring
		
01:43:53 --> 01:43:59
			that this is your rabubia that we're connected
		
01:43:59 --> 01:44:04
			with and we will we will make mistakes
		
01:44:04 --> 01:44:08
			we will not live up to it the
		
01:44:08 --> 01:44:11
			way it deserves we will not live up
		
01:44:11 --> 01:44:14
			to our own potential that you have placed
		
01:44:14 --> 01:44:16
			inside of us that you have that you
		
01:44:16 --> 01:44:22
			see in us you know what just let
		
01:44:22 --> 01:44:26
			it go and let us reach it with
		
01:44:26 --> 01:44:28
			whatever efforts that we have to present before
		
01:44:28 --> 01:44:34
			you and to you is our final destination
		
01:44:34 --> 01:44:40
			see this returning to allah when it emanates
		
01:44:40 --> 01:44:42
			from the place that it's emanating from the
		
01:44:42 --> 01:44:44
			the state of the earth of their heart
		
01:44:44 --> 01:44:53
			which we can only imagine really may we
		
01:44:53 --> 01:44:58
			experience it but you can say that this
		
01:44:58 --> 01:45:01
			is this meeting of allah it is with
		
01:45:01 --> 01:45:08
			anticipation and fear at the same time there's
		
01:45:08 --> 01:45:11
			a longing for allah but then there is
		
01:45:11 --> 01:45:25
			also this this nervousness did
		
01:45:25 --> 01:45:30
			you hear this at that time you are
		
01:45:30 --> 01:45:35
			worthy of all the suffering that you've been
		
01:45:35 --> 01:45:40
			through if you were not worthy of it
		
01:45:41 --> 01:45:44
			we would not have put this upon you
		
01:45:48 --> 01:45:52
			allah does not burden a soul beyond their
		
01:45:52 --> 01:46:02
			worth how's that for a translation allah
		
01:46:02 --> 01:46:05
			does not burden a soul beyond his worth
		
01:46:08 --> 01:46:18
			beyond their stature if you're going
		
01:46:18 --> 01:46:24
			through pain if you're going through difficulty not
		
01:46:24 --> 01:46:26
			that you deserve it it's because you're worth
		
01:46:26 --> 01:46:30
			it you're good enough for it you're strong
		
01:46:30 --> 01:46:35
			enough for it it is not a judgment
		
01:46:35 --> 01:46:40
			on your failures and shortcomings it is an
		
01:46:40 --> 01:46:44
			appreciation it is a certification of your strength
		
01:46:48 --> 01:46:52
			and for it for that soul for that
		
01:46:52 --> 01:47:01
			person it's whatever they earn and against it
		
01:47:01 --> 01:47:05
			is whatever it wrought it is fully responsible
		
01:47:05 --> 01:47:19
			in those situations don't
		
01:47:19 --> 01:47:25
			take us to task if we forget or
		
01:47:25 --> 01:47:30
			we make a mistake see it is in
		
01:47:30 --> 01:47:34
			teaching us this du'a that its acceptance
		
01:47:34 --> 01:47:39
			is implicit your mistakes and your forgetfulness you
		
01:47:39 --> 01:47:43
			will not be held to account for provided
		
01:47:43 --> 01:47:46
			it is this attitude that you bring forth
		
01:47:47 --> 01:47:50
			if you become arrogant on your forgetfulness and
		
01:47:50 --> 01:47:53
			your mistakes and don't even see them as
		
01:47:53 --> 01:47:57
			such and there is no there is no
		
01:47:57 --> 01:48:10
			attitude of making any repairs or any reconciliation
		
01:48:10 --> 01:48:20
			or any rectification our
		
01:48:20 --> 01:48:22
			lord do not make us bear a burden
		
01:48:25 --> 01:48:28
			like that which you laid upon those before
		
01:48:28 --> 01:48:41
			us was
		
01:48:41 --> 01:48:47
			placed under that incredibly heavy rock on the
		
01:48:47 --> 01:48:52
			desert sand suffocated beaten deprived of food and
		
01:48:52 --> 01:49:05
			water whipped the sahaba
		
01:49:05 --> 01:49:11
			were placed on burning embers yasser and sumaya
		
01:49:11 --> 01:49:17
			were martyred rasulullah salallahu alayhi was strangulated to
		
01:49:20 --> 01:49:28
			the point of his eyes bobbling out and
		
01:49:28 --> 01:49:31
			all all the pain that they went through
		
01:49:31 --> 01:49:36
			in mecca and medina akhzab everything so that
		
01:49:36 --> 01:49:42
			we wouldn't have to and again in giving
		
01:49:42 --> 01:49:48
			rasulullah this and in mi'raj allah is
		
01:49:48 --> 01:49:53
			telling him that things are going to be
		
01:49:53 --> 01:49:58
			easier for your subsequent generation because of you
		
01:49:58 --> 01:50:04
			because of your sahaba they won't have to
		
01:50:04 --> 01:50:06
			pay a price as heavy for la ilaha
		
01:50:06 --> 01:50:15
			they won't be subjected to this level of
		
01:50:15 --> 01:50:28
			physical pain precisely because you did and
		
01:50:28 --> 01:50:32
			we see that in the dua that he's
		
01:50:32 --> 01:50:42
			gifted with rabbana do not make
		
01:50:42 --> 01:50:44
			us bear a burden like that which you
		
01:50:44 --> 01:50:48
			laid upon those before us because we can't
		
01:50:48 --> 01:50:57
			take it we're not worth it and our
		
01:50:57 --> 01:51:00
			burden is not with that which we have
		
01:51:00 --> 01:51:08
			no ability to bear again when we do
		
01:51:08 --> 01:51:15
			go through experiences where coupled with those experiences
		
01:51:15 --> 01:51:20
			is the thought that i can't take this
		
01:51:21 --> 01:51:27
			i can't take this within those experiences the
		
01:51:27 --> 01:51:33
			counter is that no you can and in
		
01:51:33 --> 01:51:36
			whatever way you are responsible in the state
		
01:51:36 --> 01:51:39
			that you're in is only that which you
		
01:51:39 --> 01:51:43
			are capable of there so if there is
		
01:51:43 --> 01:51:48
			anything in that experience which is actually beyond
		
01:51:48 --> 01:51:52
			your capacity there is no responsibility or accountability
		
01:51:52 --> 01:52:02
			for it either allah knows allah knows but
		
01:52:02 --> 01:52:05
			if you're being put through it for the
		
01:52:05 --> 01:52:08
			most part it's because you can what comes
		
01:52:08 --> 01:52:10
			with it is the ability to take care
		
01:52:10 --> 01:52:17
			but there are resources somewhere within or outside
		
01:52:17 --> 01:52:21
			of you through which you can pull through
		
01:52:27 --> 01:52:32
			may allah let us go be flexible with
		
01:52:32 --> 01:52:38
			us this you know let things glide cover
		
01:52:38 --> 01:52:42
			things up for us and have mercy on
		
01:52:42 --> 01:52:48
			us and you're our friend you are our
		
01:52:48 --> 01:52:56
			friend our guardian friend our protecting friend so
		
01:52:56 --> 01:53:03
			help us against the disbelieving people so implicit
		
01:53:03 --> 01:53:10
			with this gift of dua is the announcement
		
01:53:10 --> 01:53:17
			of acceptance provided dua is made provided the
		
01:53:17 --> 01:53:24
			dua is lived that's what he brought back
		
01:53:24 --> 01:53:32
			from mirage a gift for all of us
		
01:53:33 --> 01:53:40
			this dua is those 10 years of sirah
		
01:53:41 --> 01:53:46
			the experience of mirage along with the gift
		
01:53:46 --> 01:53:53
			of the salawat which is a a reiteration
		
01:53:53 --> 01:53:59
			or a reliving of the mirage for non
		
01:53:59 --> 01:54:03
			-prophets or other than rasulullah salallahu alayhi wa
		
01:54:03 --> 01:54:12
			sallam and that's what baqarah concludes with wa
		
01:54:12 --> 01:54:23
			aakhiru da'aana an alhamdulillahi rabbil alameen one
		
01:54:23 --> 01:54:26
			thing we did not do for the lack
		
01:54:26 --> 01:54:29
			of time but we can do is what
		
01:54:29 --> 01:54:33
			the last two ayat represent within the humility
		
01:54:36 --> 01:54:41
			of the one calling out to dua that
		
01:54:41 --> 01:54:45
			that the mu'min who has believed who has
		
01:54:45 --> 01:54:52
			been certified with that iman and how it
		
01:54:52 --> 01:54:56
			contrasts with the attitude of the bani israel
		
01:54:56 --> 01:54:59
			in the first half of surah baqarah that
		
01:54:59 --> 01:55:04
			we spoke about the humility of the believer
		
01:55:04 --> 01:55:09
			as it contrasts with the arrogance of the
		
01:55:09 --> 01:55:13
			one with the sense of entitlement entitlement to
		
01:55:13 --> 01:55:16
			scripture in this world and paradise in the
		
01:55:16 --> 01:55:19
			next and everything else that goes with it
		
01:55:19 --> 01:55:27
			contrast that and then contrast the rigidity
		
01:55:27 --> 01:55:32
			that comes into that sort of a religiosity
		
01:55:32 --> 01:55:37
			where there is so much inflexibility where there
		
01:55:37 --> 01:55:42
			is so much about that god of the
		
01:55:42 --> 01:55:45
			people who are so who have this self
		
01:55:45 --> 01:55:55
			-entitlement that his forgiveness in so many different
		
01:55:55 --> 01:56:00
			ways is um is not accounted for that
		
01:56:00 --> 01:56:03
			they would be in certain rituals in certain
		
01:56:03 --> 01:56:11
			prohibitions so unyielding that one is led to
		
01:56:11 --> 01:56:16
			think whatever happened to the um to the
		
01:56:16 --> 01:56:20
			maghfirah of allah to the that he he
		
01:56:20 --> 01:56:22
			he lets things go and he lets things
		
01:56:22 --> 01:56:25
			glide and he covers up and he forgives
		
01:56:25 --> 01:56:29
			and he's merciful it doesn't make sense it
		
01:56:29 --> 01:56:33
			doesn't make sense so um something to explore
		
01:56:33 --> 01:56:36
			something to reflect upon moving right along to
		
01:56:36 --> 01:56:41
			surahs now um as most of you know
		
01:56:41 --> 01:56:47
			are um a pair and this pairing is
		
01:56:47 --> 01:56:52
			an important subject within quranic studies as to
		
01:56:52 --> 01:56:56
			how they complement each other they reflect a
		
01:56:56 --> 01:56:57
			lot of the same themes but then they
		
01:56:57 --> 01:57:00
			cover up for each other as well and
		
01:57:00 --> 01:57:04
			how put together you can learn new lessons
		
01:57:04 --> 01:57:07
			which isolated you wouldn't be able to learn
		
01:57:07 --> 01:57:11
			um where the verse would have buckled up
		
01:57:11 --> 01:57:14
			warned the believers to not be like the
		
01:57:14 --> 01:57:18
			bani israel in their uh in the way
		
01:57:18 --> 01:57:22
			they were presented or the way they were
		
01:57:22 --> 01:57:24
			prevailing around rasulallah salallahu alayhi wa sallam at
		
01:57:24 --> 01:57:28
			that time uh this particular one highlights a
		
01:57:28 --> 01:57:34
			tendency to get misguided um the way the
		
01:57:34 --> 01:57:39
			christians did historically right and muslims also did
		
01:57:39 --> 01:57:43
			historically so we have the unique honor within
		
01:57:43 --> 01:57:48
			islam to have been misguided both the way
		
01:57:48 --> 01:57:51
			of the jews and both and the christians
		
01:57:51 --> 01:57:56
			right we would find um both of these
		
01:57:56 --> 01:57:59
			representations uh and not only our history but
		
01:57:59 --> 01:58:03
			also our uh and most importantly in our
		
01:58:03 --> 01:58:07
			present right so we will see this um
		
01:58:07 --> 01:58:11
			this this focus the first again also the
		
01:58:11 --> 01:58:14
			way so dakara was two halves this two
		
01:58:14 --> 01:58:20
			will be in uh two halves uh this
		
01:58:20 --> 01:58:23
			is the first 10 passages 10 rukus of
		
01:58:23 --> 01:58:27
			surat ali imran would be in place of
		
01:58:27 --> 01:58:31
			the first 18 that we saw in surat
		
01:58:31 --> 01:58:35
			baqarah and uh or complementing those this comprises
		
01:58:35 --> 01:58:39
			more of uh the hundred and there's 101
		
01:58:39 --> 01:58:43
			ayats in these 10 passages um and then
		
01:58:43 --> 01:58:47
			the second half will address more as did
		
01:58:47 --> 01:58:52
			the second half of surat baqarah like surat
		
01:58:52 --> 01:58:55
			baqarah had the first four rukus being introductory
		
01:58:55 --> 01:59:01
			these two uh the first one third of
		
01:59:01 --> 01:59:04
			the ayats of these first 10 rukus would
		
01:59:04 --> 01:59:07
			be more of an introductory nature and then
		
01:59:07 --> 01:59:11
			the next would the middle chunk will talk
		
01:59:11 --> 01:59:13
			to nasara address the nasara the way bani
		
01:59:13 --> 01:59:17
			israel were addressed in baqarah and then uh
		
01:59:17 --> 01:59:20
			we see the transition and we see the
		
01:59:20 --> 01:59:24
			address turning to the muslim community uh directly
		
01:59:24 --> 01:59:27
			okay so we will talk more about this
		
01:59:27 --> 01:59:31
			distribution as we go on bismillah ar-rahman
		
01:59:31 --> 01:59:37
			ar-raheem alif laam meem allahu la ilaha
		
01:59:37 --> 01:59:39
			illa hu allah there is no ilah except
		
01:59:39 --> 01:59:44
			him al hayyul qayyum the hayy the qayyum
		
01:59:44 --> 01:59:49
			the sustainer again a lot of the surahs
		
01:59:49 --> 01:59:52
			of the quran will begin with uh attributes
		
01:59:52 --> 01:59:57
			of allah so as to introduce the the
		
01:59:57 --> 02:00:00
			mutakallim the one whose kalam this is who
		
02:00:00 --> 02:00:02
			is he his credentials if you will he
		
02:00:02 --> 02:00:04
			is al hayy al qayyum he is the
		
02:00:04 --> 02:00:07
			ilah all of what we spoke about bring
		
02:00:07 --> 02:00:09
			to mind uh in the context of ayatul
		
02:00:09 --> 02:00:14
			kursi he sent the book to you ya
		
02:00:14 --> 02:00:17
			rasulullah with truth with truth in that it
		
02:00:17 --> 02:00:22
			is a representation of truth and representation of
		
02:00:22 --> 02:00:27
			uh what is true meaning it is without
		
02:00:28 --> 02:00:31
			it is not without consequence that you refuse
		
02:00:31 --> 02:00:34
			this whenever you refuse truth any aspect of
		
02:00:34 --> 02:00:39
			that is rejected will have consequences will have
		
02:00:39 --> 02:00:44
			consequences so it is in those two connotations
		
02:00:44 --> 02:00:50
			at least and part of the identity of
		
02:00:50 --> 02:00:55
			the quran a very important self-identification for
		
02:00:55 --> 02:00:59
			the quran is how it confirms what precedes
		
02:00:59 --> 02:01:04
			it it confirms that which preceded preceded it
		
02:01:04 --> 02:01:09
			it is the same god the same hayy
		
02:01:09 --> 02:01:14
			al qayyum the same allah la ilaha illa
		
02:01:14 --> 02:01:17
			hu who sent the tawrat and the injeel
		
02:01:17 --> 02:01:24
			before that as a guidance for humanity and
		
02:01:24 --> 02:01:28
			he had sent down the criteria to judge
		
02:01:28 --> 02:01:32
			between right and wrong standards of right and
		
02:01:32 --> 02:01:36
			wrong it's not relative it is not absolutely
		
02:01:36 --> 02:01:40
			relative there was an oxymoronic term it's that
		
02:01:40 --> 02:01:43
			where you're talking about relativism and then there's
		
02:01:43 --> 02:01:48
			relativism means that there can't be anything absolute
		
02:01:48 --> 02:01:52
			but then relativism is absolute he has sent
		
02:01:52 --> 02:01:58
			down the criterion and those who reject uh
		
02:01:58 --> 02:02:02
			do kufr of the ayat of allah for
		
02:02:02 --> 02:02:05
			them is a severe punishment that is what
		
02:02:05 --> 02:02:10
			it means to reject and allah is mighty
		
02:02:10 --> 02:02:15
			capable of retribution and for sure there is
		
02:02:15 --> 02:02:21
			nothing hidden from allah on earth nor in
		
02:02:21 --> 02:02:24
			the heaven he is the one who fashioned
		
02:02:24 --> 02:02:30
			you who shapes you in the wombs so
		
02:02:30 --> 02:02:34
			in the depths of the wombs and this
		
02:02:34 --> 02:02:38
			is um pretty incredible you reflect upon it
		
02:02:38 --> 02:02:44
			it is the way allah presents the development
		
02:02:44 --> 02:02:49
			of a human being you speak about the
		
02:02:49 --> 02:02:55
			nurturing mother speak about the loving mother uh
		
02:02:55 --> 02:03:00
			taking care of her child loving her child
		
02:03:00 --> 02:03:05
			being very concerned about the smallest need of
		
02:03:05 --> 02:03:10
			the child and allah wants us to think
		
02:03:10 --> 02:03:14
			of him from that stage particularly bringing that
		
02:03:14 --> 02:03:18
			to mind within the womb within the rahm
		
02:03:18 --> 02:03:23
			the source of the word rahmah and how
		
02:03:23 --> 02:03:28
			he is actively engaged in this process of
		
02:03:28 --> 02:03:37
			beautification of shaping of this artistic creation that
		
02:03:37 --> 02:03:45
			is you however he wants it his freedom
		
02:03:45 --> 02:03:52
			being exercised in the womb and how the
		
02:03:52 --> 02:03:58
			manifestation of the freedom of allah his creative
		
02:03:58 --> 02:04:04
			freedom is seen in the diversity in creation
		
02:04:04 --> 02:04:08
			that there are so many of us and
		
02:04:08 --> 02:04:11
			there have been so many of us billion
		
02:04:11 --> 02:04:19
			now and before and yet you will be
		
02:04:19 --> 02:04:24
			hard-pressed to find identical faces identical personalities
		
02:04:24 --> 02:04:31
			there is such incredible diversity which speaks to
		
02:04:31 --> 02:04:37
			the creative freedom or allah's habit of creating
		
02:04:37 --> 02:04:46
			more and more distinct beautiful a rigid
		
02:04:46 --> 02:04:54
			um law-based uh if if it's if
		
02:04:54 --> 02:05:00
			it was mere mechanics the way not very
		
02:05:00 --> 02:05:05
			long ago the conception of the universe as
		
02:05:05 --> 02:05:09
			as being very mechanical was prevalent and it
		
02:05:09 --> 02:05:12
			has influenced and still influences the way we
		
02:05:12 --> 02:05:16
			look at the world um if it was
		
02:05:16 --> 02:05:21
			just that diversity cannot be explained in there
		
02:05:21 --> 02:05:24
			especially the the degree of diversity that we
		
02:05:24 --> 02:05:32
			see if everything was rigidly this law this
		
02:05:32 --> 02:05:35
			happens this law this happens this law this
		
02:05:35 --> 02:05:41
			happens as a result that absolute causality the
		
02:05:41 --> 02:05:47
			cause and effect way of thinking of how
		
02:05:47 --> 02:05:52
			it obscures our vision of reality our vision
		
02:05:52 --> 02:05:56
			of the world our vision of physics biology
		
02:05:56 --> 02:05:59
			psychology and then when we fall into it
		
02:06:00 --> 02:06:03
			and find look to find god within the
		
02:06:03 --> 02:06:07
			strict causality how it obscures our vision of
		
02:06:07 --> 02:06:11
			god how he takes away his freedom his
		
02:06:11 --> 02:06:14
			creative freedom la ilaha illa hu there is
		
02:06:14 --> 02:06:18
			no ilah except him how he his alohia
		
02:06:18 --> 02:06:21
			and this is the reason to love him
		
02:06:21 --> 02:06:27
			this is the reason to um to rely
		
02:06:27 --> 02:06:33
			on him this is a reason reason this
		
02:06:33 --> 02:06:41
			is meaning how meticulously and lovingly involved he
		
02:06:41 --> 02:06:46
			was in making you uniquely beautiful la ilaha
		
02:06:46 --> 02:06:49
			illa hu al azizul hakeem huwa alladhi anzala
		
02:06:49 --> 02:06:51
			alayka al kitab he is the one who
		
02:06:51 --> 02:06:54
			sent down to you the book minhu ayatul
		
02:06:54 --> 02:07:00
			muhkamat so the one who was lovingly and
		
02:07:00 --> 02:07:04
			nurturingly involved in your development as a fetus
		
02:07:04 --> 02:07:08
			as an embryo and even prior to that
		
02:07:08 --> 02:07:12
			is the one who in the fulfillment of
		
02:07:12 --> 02:07:16
			the same theological end heavy word of saying
		
02:07:16 --> 02:07:22
			you know jargon to say meaningful the meaning
		
02:07:22 --> 02:07:26
			towards which she created you then it is
		
02:07:26 --> 02:07:29
			that same meaning it is in continuity with
		
02:07:29 --> 02:07:34
			that that revelation comes down as well that
		
02:07:34 --> 02:07:40
			ayats complement the process the meaningfulness of which
		
02:07:41 --> 02:07:45
			is apparent when you reflect on on those
		
02:07:45 --> 02:07:50
			biological experiences huwa alladhi anzala alayka al kitab
		
02:07:50 --> 02:07:55
			minhu ayatul muhkamat some of the some of
		
02:07:55 --> 02:08:01
			the verses are decisive they are um they
		
02:08:01 --> 02:08:03
			are muhkam they are munna um al kitab
		
02:08:03 --> 02:08:06
			they are the foundation of the book others
		
02:08:06 --> 02:08:14
			are allegorical there's metaphor involved so another way
		
02:08:14 --> 02:08:17
			of putting it is those muhkam the range
		
02:08:17 --> 02:08:23
			of interpretation is is restricted is relatively less
		
02:08:23 --> 02:08:26
			and then there's mutashabihat in which the range
		
02:08:26 --> 02:08:29
			is far more flexible it is far greater
		
02:08:29 --> 02:08:32
			there is a whole lot more that can
		
02:08:32 --> 02:08:34
			be said in there there is a range
		
02:08:34 --> 02:08:39
			nevertheless obviously considering that human beings are part
		
02:08:39 --> 02:08:42
			of this interpretive process of the book those
		
02:08:42 --> 02:08:52
			who have perverted hearts they will particularly
		
02:08:52 --> 02:08:59
			pursue the allegorical part seeking fitna from within
		
02:08:59 --> 02:09:04
			that range the much greater range that is
		
02:09:04 --> 02:09:06
			there in the mutashabihat they will look to
		
02:09:06 --> 02:09:11
			draw particularly those kinds of interpretation which will
		
02:09:11 --> 02:09:16
			seek discord which will seek fitna which will
		
02:09:16 --> 02:09:21
			seek corruption which will make things worse and
		
02:09:21 --> 02:09:28
			they would seek rigid interpretation that this is
		
02:09:29 --> 02:09:33
			Allah has already declared the that it is
		
02:09:33 --> 02:09:36
			there is a good portion that is mutashabihat
		
02:09:36 --> 02:09:40
			there is no one interpretation of it so
		
02:09:40 --> 02:09:43
			going after that which already has that range
		
02:09:44 --> 02:09:48
			going after a particular interpretation from within that
		
02:09:48 --> 02:09:51
			range fixing it to that and nothing else
		
02:09:51 --> 02:09:55
			how that how we know that results in
		
02:09:55 --> 02:10:02
			a fitna no one knows the exact interpretation
		
02:10:02 --> 02:10:05
			except Allah so when you fixate the the
		
02:10:05 --> 02:10:08
			translation of the interpretation it is this and
		
02:10:08 --> 02:10:11
			nothing else and you have to believe in
		
02:10:11 --> 02:10:14
			it as such otherwise you're off the manhaj
		
02:10:15 --> 02:10:17
			you're putting yourself in the place of God
		
02:10:18 --> 02:10:24
			you're putting yourself you're making godlike claims that
		
02:10:24 --> 02:10:28
			is something only Allah can claim how dare
		
02:10:28 --> 02:10:30
			you make those claims and how dare you
		
02:10:30 --> 02:10:35
			exclude others from the circle of Islam on
		
02:10:35 --> 02:10:39
			the basis of this this attitude or these
		
02:10:39 --> 02:10:46
			fixed rigid interpretations those who are well grounded
		
02:10:46 --> 02:10:52
			in knowledge first up we believe in it
		
02:10:52 --> 02:10:56
			our belief is in what has been revealed
		
02:10:59 --> 02:11:04
			all of this is from our rabb now
		
02:11:04 --> 02:11:07
			implicit is in this is that it is
		
02:11:07 --> 02:11:10
			reflective of the rabubiyah and so the interpretation
		
02:11:10 --> 02:11:13
			or at least one standard of the interpretation
		
02:11:13 --> 02:11:17
			would be that which is in consonance with
		
02:11:17 --> 02:11:24
			that rabubiyah which is promising and showing growth
		
02:11:25 --> 02:11:29
			the way we know Allah wants for us
		
02:11:29 --> 02:11:34
			to grow and develop right so i'll have
		
02:11:34 --> 02:11:37
			an interpretation you'll have an interpretation c will
		
02:11:37 --> 02:11:41
			have an interpretation there's there's a whole range
		
02:11:41 --> 02:11:45
			of interpretations that are possible right but of
		
02:11:45 --> 02:11:47
			course they have to stay within even no
		
02:11:47 --> 02:11:49
			matter how much the shahada and ayah become
		
02:11:49 --> 02:11:55
			becomes there's still the range you cannot go
		
02:11:55 --> 02:11:57
			outside of that range and just say absolutely
		
02:11:57 --> 02:12:01
			anything again no relativism implied there if a
		
02:12:01 --> 02:12:05
			range is being accommodated or spoken of necessitated
		
02:12:05 --> 02:12:10
			actually but then which is closer to the
		
02:12:10 --> 02:12:17
			what is intended by Allah the results of
		
02:12:17 --> 02:12:22
			those interpretations of what kind of conduct of
		
02:12:22 --> 02:12:26
			what kind of society that results in is
		
02:12:26 --> 02:12:30
			it the type you would see okay this
		
02:12:30 --> 02:12:33
			is reflective of the rabubiyah of Allah this
		
02:12:33 --> 02:12:36
			is going in the direction that we do
		
02:12:36 --> 02:12:39
			have something of a consensus on that Allah
		
02:12:39 --> 02:12:46
			wants for us to go in all of
		
02:12:46 --> 02:12:51
			it is from our rab and none will
		
02:12:51 --> 02:12:54
			be reminded of it except the people of
		
02:12:54 --> 02:13:01
			reason so already the importance and significance of
		
02:13:01 --> 02:13:09
			reason within this process of interpretation is acknowledged
		
02:13:09 --> 02:13:15
			so you want to ignore that altogether reason
		
02:13:15 --> 02:13:18
			and how reason works logic and its different
		
02:13:18 --> 02:13:21
			facets you do so at your own peril
		
02:13:21 --> 02:13:25
			because what you're missing out on is one
		
02:13:25 --> 02:13:31
			of the most indispensable tools for understanding scripture
		
02:13:31 --> 02:13:36
			itself for making sense of scripture and you
		
02:13:36 --> 02:13:39
			can do away with it you can do
		
02:13:39 --> 02:13:44
			away with refining your understanding of how reason
		
02:13:44 --> 02:13:46
			works or how logic works and how all
		
02:13:46 --> 02:13:50
			of that stuff works fair enough then understand
		
02:13:50 --> 02:13:59
			that some form of a deviant degenerate
		
02:13:59 --> 02:14:07
			unrefined unexamined use of reason is present in
		
02:14:07 --> 02:14:13
			your act of interpretation you're oblivious of it
		
02:14:13 --> 02:14:15
			which is what makes it all the more
		
02:14:15 --> 02:14:25
			dangerous and so again what is this
		
02:14:25 --> 02:14:35
			attitude of humility reflecting the probabilistic nature of
		
02:14:35 --> 02:14:41
			human interpretation that any claims of absolute certainty
		
02:14:41 --> 02:14:49
			on particular interpretations and rigidity thereupon is uncalled
		
02:14:49 --> 02:14:54
			for it's a godlike claim رَبَّنَا لَا تُزِغْ
		
02:14:54 --> 02:14:56
			قُلُوبَنَا I would even say it's a Fir
		
02:14:56 --> 02:15:00
			'aun-like claim Our Rab, do not let
		
02:15:00 --> 02:15:03
			our hearts deviate بَعْدَ إِذْ هَدَيْتَنَا after you
		
02:15:03 --> 02:15:06
			have guided us وَهَبْ لَنَا مِن لَدُنْكَ رَحْمَةً
		
02:15:07 --> 02:15:10
			and gifted us from your special mercy إِنَّكَ
		
02:15:10 --> 02:15:14
			أَنْتَ الْوَهَّابُ for sure you, you are the
		
02:15:14 --> 02:15:18
			one who bestows رَبَّنَا وَالرَّبِ إِنَّكَ جَامِعُ النَّاسِ
		
02:15:18 --> 02:15:20
			لِيَوْمِ لَا رَيْبَ فِيهِ Our Rab, you will
		
02:15:20 --> 02:15:23
			gather all of humanity on a day about
		
02:15:23 --> 02:15:24
			which there is no doubt إِنَّ اللَّهَ لَا
		
02:15:24 --> 02:15:29
			يُخْلِفُ الْمِعَادِ Definitely Allah does not go against
		
02:15:29 --> 02:15:35
			his promise So we conclude with this for
		
02:15:35 --> 02:15:40
			today Inshallah And we continue from the second
		
02:15:40 --> 02:15:43
			Ruku tomorrow وآخر دعوانا And Alhamdulillah, have a
		
02:15:43 --> 02:15:44
			good night