Mab'ath Celebration - Sheikh Azhar Nasser

0 المشاهدات· 26/01/17

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Transcript

[0:00]dream.

[0:31]be in ling them.

[1:02]Be in thill.

[1:47]Fore [singing] Oh, it most mostly for [singing] me.

[3:37][singing] God No Belman.

[4:22]Man, all you Ah, all allayikum.

[5:42]Brothers and sisters, as [clears throat] we wait for the guest speaker,

[5:46]I want to remind you that we, as you may have noticed

[5:50]outside, we have uh stand for one of the local businesses here,

[5:53]the Salah mat.

[5:56]Um they sell a quality um salah mats and um kindly the

[5:59]proceeds from uh part of the proceeds of what they sell would

[6:05]go and support our future uh Mecca uh center inshallah.

[6:12]So stop by and um see what they got.

[6:25]Muhammad.

[6:26]Brothers and sisters, we gather here tonight to commemorate al- Mabbat, the

[6:33]blessed moment when Allah subhanahu wa ta'ala chose Prophet Muhammad Sall to

[6:40]receive the first revelation marking the beginning of Islam's message to humanity.

[6:45]This message to human, this event transformed the course of history.

[6:51]Calling humanity from darkness into light.

[6:55]Islam began with knowledge, passion, patience, and trust in Allah.

[7:01]The prophet sallallah.aii faced fear and uncertainty.

[7:08]Yet he carried this divine message with unwavering faith and mercy for

[7:17]all humanity.

[7:16]Tonight we have a special guest, Shikh Azhar Naser.

[7:23]Shah Naser was born and raised in Michigan and has a degree

[7:27]in cultural anthropology from the University of Michigan.

[7:31]After completing his academic studies, he pursued his religious studies at the

[7:37]of Najaf under the offices of grand ayatani and grand ayatim.

[7:42]In addition to his extensive study of classical religious text, he has

[7:49]also taught introductory courses to western students at the seminary.

[7:54]Ahar has a deep passion for the study of the holy Quran

[7:59]which is evident from his lectures and discussions.

[8:03]He authored multiple books and he is the religious director of curriculum

[8:08]planning and he is the all he's also a co-founder of tasniv

[8:12]institute.

[8:13]We are honored to have him here with us tonight and we

[8:20]ask you to welcome him with salathammed.

[8:44]Muhamad Hussein.

[9:16]Alhamdulillah.

[9:29]Respected scholars, elders, brothers and sisters, I begin by extending my greetings

[10:09]to all of you on the blessed occasion of the of the

[10:13]prophet sallallahu alaihi wasall.

[10:15]When the prophet began his divine mission at the age of 40,

[10:24]he faced tremendous opposition from his community from both strangers as well

[10:35]as members of his own family.

[10:36]And Allah subhana wa ta'ala in many verses in the Quran he

[10:43]documents for us the different ways in which the mushri tried to

[10:52]discredit him.

[10:53]One of the tactics that they used, one of the arguments that

[10:59]they made to discredit the prophet is to say, "How can he

[11:08]be a messenger of God when he's only a human being?" They

[11:13]used his humanity, his humanness as an argument for why he cannot

[11:24]possibly be a messenger of God.

[11:25]If you look at the Quran, I'll share with you a few

[11:28]verses where the mushri are making this argument that how can you

[11:35]claim to be a prophet, a messenger of God, someone who's connected

[11:43]to the divine while when we look at you, we see an

[11:46]ordinary human being.

[11:49]Allah subhana wa ta'ala in surah al ay 7 Allah quotes a

[11:59]statement that is being made in Mecca about the prophet a type

[12:03]of propaganda that's being used to delegitimize his movement Allah says They

[12:20]say, "What kind of messenger is this?" A messenger that eats food

[12:28]just like you and I.

[12:29]A messenger that walks in the marketplace.

[12:34]So what do they expect from someone who is a messenger of

[12:41]God?

[12:39]They say there should be an angel that is sent down that

[12:49]is accompanying him.

[12:57]Their argument is essentially what?

[13:03]That a messenger of God must be by definition someone who is

[13:09]supernatural.

[13:08]And therefore, a prophet who sits and eats food like you and

[13:15]I is not someone who deserves to be venerated.

[13:20]Is not someone who deserves to be followed and emulated.

[13:23]Their argument is that what makes him different from us?

[13:30]He's human.

[13:29]So this is one ayah of the Quran where the argument that

[13:34]is being made is what makes Muhammadb Abdah qualified to be a

[13:38]prophet.

[13:40]He seems so ordinary.

[13:43]He's living an ordinary life.

[13:49]He eats.

[13:46]He sleeps.

[13:47]He walks among the people.

[13:54]This is one ayah.

[13:57]In another ayah we we find that one of the reasons why

[14:03]the mush they constantly make demands for miracles is because it does

[14:10]not compute in their minds that someone who is fully human could

[14:17]be connected to the divine.

[14:18]If you look at the Quran, if you look at verses 90

[14:25]to 93, what do they say to the prophet?

[14:31]Oh Muhammad, we will never believe that you are a messenger of

[14:38]God until you do what?

[14:44]Until you perform a miraculous act.

[14:49]You have to show us that you are supernatural.

[14:52]That you have the ability to make a spring gush from the

[14:58]earth.

[14:59]You just point to the ground and a spring gushes forth.

[15:08]Or you should be someone who has impressive material assets.

[15:16]You're a you're not someone who has an impressive financial portfolio.

[15:23]You're just a very simple man.

[15:25]If you want us to recognize you as a prophet, as a

[15:28]messenger of God, you should have a garden of date palms and

[15:35]grapes.

[15:36]And at that time, these were delicacies.

[15:39]Those were very, you know, uh, expensive fruits, meaning that you should

[15:46]have real estate, you should have wealth, and you should be able

[15:55]to cause springs to flow from the ground in between these these

[15:58]gardens.

[15:59]So you need to have supernatural abilities and you also need to

[16:05]have an impressive financial portfolio.

[16:09]You need to have property.

[16:10]You need to be rich for us to believe that you are

[16:16]connected to Allah subhana wa ta'ala.

[16:24]If you are truly a prophet of God, then you should have

[16:32]the ability to unleash punishment upon us.

[16:35]You should have the ability to cause the sky to collapse upon

[16:39]us.

[16:40]As you claim, God will punish you.

[16:43]You claim that God punishes the wrongdoers.

[16:45]Okay, bring it on.

[16:48]Bring on the punishment.

[16:48]Cause the sky to collapse.

[16:55]Or if you are truly a messenger of God, you're God's messenger.

[17:00]Show us the one who sent you.

[17:03]Bring God himself.

[17:06]Bring the angels.

[17:05]You say is bringing you revelation.

[17:10]Where's And then what do they say?

[17:15]You should have a home that is made out of gold.

[17:20]If you're chosen by God, there should be signs that you're connected

[17:26]to the owner of the heavens and the earth.

[17:29]We look at your house.

[17:30]You live in a very simple house.

[17:31]If you are a messenger of God, you should have golden doors,

[17:37]a golden roof, right?

[17:41]Your bathroom should look like Saddam Hussein's toilets, right?

[17:44]It should be made out of made out of gold.

[17:48]Everything should be fancy.

[17:48]And then what do they say?

[17:53]You should be able to have the ability on demand to ascend

[17:58]into the heavens.

[18:07]If you're a prophet of God, you should have the ability to

[18:13]soar into the heavens, to ascend into the heavens.

[18:17]And by the way, we won't believe that you actually ascended until

[18:21]you bring back a book with you from Allah so that we

[18:26]can read it.

[18:26]Look at all of these demands.

[18:29]You read them and you think to yourself, do you want do

[18:30]you want fries with that as well?

[18:31]What what is this?

[18:34]All of these long demands of what is going to qualify someone

[18:37]to be a messenger and a prophet.

[18:40]Allah tells the prophet they're making all of these demands.

[18:46]Tell them glory belongs to God the only one who has no

[18:53]limitations.

[18:54]The only one who can do anything and everything on demand is

[18:57]Allah.

[19:03]I am nothing but a human messenger of God.

[19:08]Now you find in another ayah here Allah subhana wa ta'ala shares

[19:19]with us how the people during the time of would try to

[19:22]discredit in the same way.

[19:23]Subhan Allah.

[19:25]It's the same mentality, the same logic.

[19:29]If you look at ay 24 when you read the Quran, whenever

[19:41]you come across the term, this phrase is used throughout the Quran.

[19:44]The meal said the word mela literally means the elites of the

[19:49]community, the nobles.

[19:52]You know the verb mela literally means to fill something.

[19:56]These are usually the people who fill up the court of the

[20:01]king.

[20:02]They're the important personalities, the prominent people.

[20:06]During the time of the elites, the nobles, they tried to discredit

[20:12]by doing what?

[20:15]They said it's the same argument is claiming to be a prophet.

[20:26]He's claiming to be a messenger, but he's just a human being

[20:31]just like us.

[20:34]He's making this claim because he wants to impose and assert his

[20:43]superiority over us.

[20:42]So what is the argument that's being made?

[20:45]Why did God choose him and not us?

[20:49]What makes him so special?

[20:52]Allah subhana wa ta'ala in another ayah he explains to us that

[21:00]there is something that makes these personalities different from the ordinary human

[21:06]being from the ordinary person.

[21:08]Yes, the prophets, the messengers, they share in our humanness.

[21:14]They sleep, they eat, they get married, they have children, they get

[21:23]sick, they die, they feel sadness, they feel joy, they experience the

[21:27]full spectrum of human emotions.

[21:28]They have all of these human experiences.

[21:31]They are biologically similar to us.

[21:34]So, what makes them different?

[21:37]Allah subhana wa ta'ala he says inah ayah 41 verse 6 Allah

[21:48]tells the prophet how to respond to all of these attacks that

[21:53]you're you're just human what makes you qualified to be a prophet

[21:59]to be a messenger Allah tells the prophet don't deny your humanness.

[22:06]You are a human being.

[22:13]But what is the distinguishing factor?

[22:17]The distinguishing factor is what?

[22:24]I am a human being.

[22:30]Yes.

[22:27]But I am a human being that has refined himself to such

[22:35]a degree that I have the capacity to receive the word of

[22:43]God.

[22:41]That is the difference.

[22:44]On a human level, prophets are the same.

[22:47]They're similar to us.

[22:49]What makes them different is their spiritual capacity.

[22:55]They have the ability to receive revelation.

[23:00]When someone says, "Why did Allah reveal to and not me?

[23:06]Why did Allah reveal to Muhammadb Abdah and not me?" It's not

[23:11]a matter of Allah just arbitrarily, you know, it's not a lottery

[23:14]system where let's see who's going to receive revelation.

[23:20]It's random selection.

[23:19]It's not random selection.

[23:22]It's about who has the spiritual capacity to receive the word of

[23:33]God.

[23:30]In a statement to what does he say?

[23:39]These hearts they are containers.

[23:47]The best of these containers are the ones that have the ability

[23:52]to hold more.

[23:51]If you look at a vast ocean, how much you take from

[23:58]the ocean depends on the capacity of the vessel.

[24:01]If you go to the ocean with a cup, how much water

[24:05]can you take with you?

[24:07]A cup worth.

[24:06]If you go with a bucket, you can take a bucket worth.

[24:10]If you go with a truck, you take a truck worth.

[24:13]It depends on how much you can receive.

[24:14]Allah subhana wa ta'ala in the Quran when he says that his

[24:20]prophets they are human but they receive revelation the meaning is what

[24:25]these are human beings who have developed within themselves a greater capacity

[24:32]to receive from Allah subhana tala now what does this mean you

[24:39]see Allah subhana wa ta'ala when he speaks about revelation in The

[24:46]Quran revelation is what?

[24:48]It's to receive communication from God to receive his words.

[24:51]Allah subhana wa ta'ala in the Quran he describes the his own

[24:58]words in a very interesting way in what does Allah say to

[25:03]the prophet?

[25:09]We are going to cast upon you, oh Muhammad, a weighty word.

[25:17]Allah describes his words as what?

[25:23]As weighty.

[25:22]They're heavy.

[25:24]The words of the Quran are heavy.

[25:28]Not physically heavy, but they are heavy in knowledge.

[25:31]The content, the substance of divine words, they're very heavy.

[25:37]Now you may tell me how can we how can we conceptualize

[25:40]the heaviness of a word.

[25:41]I'll give you a very simple example.

[25:44]If I tell you that tomorrow a leaf is going to fall

[25:50]from a tree, is that information very heavy on you?

[25:55]No, it's not a big deal.

[25:58]Leaves fall from trees all the time.

[26:00]It's very non-consequential.

[26:02]So we can say that that is a light word.

[26:05]It's very light.

[26:07]Doesn't really have an impact on you.

[26:10]It's It doesn't weigh heavy on you.

[26:12]But if I tell you tomorrow your child is going to die,

[26:17]is that a heavy word?

[26:21]That is a very heavy word.

[26:22]That's heavy knowledge.

[26:25]Allah subhanahu wa ta'ala when he reveals his words his words are

[26:33]very heavy because they open your eyes to some very deep realities.

[26:38]It's very heavy knowledge to know what is going to happen after

[26:43]death.

[26:46]It is very heavy knowledge to know what is going to happen

[26:51]on the day of judgment.

[26:53]It's very heavy knowledge to know that every single inch of this

[27:00]universe is occupied by an angel that is bearing witness to the

[27:07]glory of God.

[27:07]That's very heavy.

[27:10]That changes everything.

[27:12]Most people, they don't have the capacity to handle that type of

[27:16]knowledge.

[27:18]But who has the capacity?

[27:20]The prophet.

[27:22]You have to have a very humble heart to receive that type

[27:27]of heavy knowledge.

[27:28]You have to have complete trust in Allah, complete love in him.

[27:33]You have to be completely and utterly pure because these words these

[27:40]messages messages they're coming from the one who is absolutely pure from

[27:48]and therefore when Allah subhana wa ta speaks about the effect that

[27:54]his words have when they come from the higher worlds down to

[28:00]this inash what do we Many of us, we've memorized it.

[28:14]If Allah caused the Quran to descend upon a mountain, there's nothing

[28:20]that is more stable in our minds than a mountain.

[28:23]It's majestic.

[28:26]It's powerful.

[28:26]It's awe inspiring.

[28:29]It's stable.

[28:31]Allah says, "If the mountain directly receives my words, the Quran, what

[28:36]will happen to this mountain?" You would have seen this mountain become

[28:43]very humble and the mountain would be on the brink of crumbling

[28:51]because it is perceiving the power and the glory of Allah.

[28:58]The mountain doesn't have the capacity to receive it but the heart

[29:05]of Allah does.

[29:05]If the mountain Allah says it has it will have if the

[29:13]Quran is descended upon it.

[29:13]The question is what is happening in the heart of the prophet

[29:19]when the Quran comes to his heart.

[29:23]If the mountain which is an inanimate object is What is the

[29:30]prophet experiencing when the Quran is coming to him?

[29:33]Something that we cannot even fathom.

[29:37]We cannot grasp.

[29:38]I want to share a a very beautiful hadith that will allow

[29:47]us to gain a deeper appreciation of who the prophet is.

[29:55]And the hadith is found in Kafi Kafi written by the great

[30:04]ali this narration is found in a very interesting place in the

[30:09]book it's found in you know kafi has different chapters it's pro

[30:18]it's the most comprehensive early collection of hadith it contains a hadith

[30:24]about theology, sacred history, law and so on.

[30:29]This book is found in the book of im and it's actually

[30:36]under the subsection that speaks about the virtue of shaking hands with

[30:43]other seems like a very odd place to read a hadith about

[30:47]the lofty status of the prophet.

[30:51]Now what does this hadith say?

[30:52]The hadith is from Zorb.

[30:55]Who is Zara?

[30:59]Zor is arguably the greatest among the companions of the Imams of

[31:07]B.

[31:05]We can say that he's al Muhammad the jurist from Al Muhammad

[31:12]from the students of Al Muhammad.

[31:16]He narrates aith from imbal says what he says.

[31:25]I heard IM say the following.

[31:28]I heard I say im Bak he says verily Allah cannot be

[31:41]described.

[31:44]What does this mean?

[31:47]People be people describe Allah all the time in dua.

[31:51]Don't we describe Allah?

[31:53]We're always describing Allah.

[31:56]What does the Imam say when he says God cannot be described?

[31:59]What the IM means is that you can never describe God in

[32:04]a way that fully encompasses his essence.

[32:08]Everything, all of his names, they give you little glimpses of who

[32:13]he is.

[32:15]But you can never capture his essence.

[32:18]He cannot be described.

[32:23]And how can he be described?

[32:31]Imak says when Allah says in his own book that they have

[32:36]not measured God as he deserves to be measured.

[32:40]They have not described him as he deserves to be described.

[32:46]God cannot be encompassed by a description.

[32:57]Whenever you attempt to describe Allah, know that he is greater than

[33:07]any description that you can come up with.

[33:08]And this is actually the meaning of when we say Allah.

[33:15]What is the meaning of when you translate it?

[33:19]Often times we mistransate it because Allahbar we say okay it means

[33:24]that God is greater and it's as if there's a blank.

[33:28]It's almost like an incomplete sentence.

[33:30]God is greater.

[33:32]The listener is thinking greater than what?

[33:35]It's as if there's a blank.

[33:36]And some people try to explain by saying it means that God

[33:42]is greater than anything.

[33:43]He's greater than the sun.

[33:44]He's greater than the moon.

[33:47]He's greater than the Milky Way galaxy.

[33:49]He's greater than the Andromeda galaxy.

[33:51]He's greater than everything.

[33:52]But the imams, they say, "No, that's not what means." Because you

[33:59]have actually lowered God by even comparing him to his creation.

[34:03]You can't even compare it to anything.

[34:07]There's nothing that is remotely like him.

[34:10]So to say that God is greater than this creature or that

[34:15]creature, you've already lowered God.

[34:17]So what is the meaning of they say the meaning of is

[34:28]means that God is greater than any description.

[34:33]He's greater than any description.

[34:36]Anything that you try to imagine in your mind, any image that

[34:40]you form in your mind is not God.

[34:46]Why?

[34:47]Because any mental image or form that your mind generates is what?

[34:51]Is the creation of your mind.

[34:54]And God is not a creation.

[34:56]God is not he's not something that is generated from something.

[35:01]So the IM he begins this hadith by affirming that God is

[35:08]indescribable.

[35:10]He's indescribable.

[35:12]Even when he describes himself to us, it's just glimpses.

[35:18]It's just helping us to gain a better understanding of who he

[35:24]is.

[35:24]But we can never truly capture the totality or his essence.

[35:28]We can't.

[35:30]He's indescribable.

[35:30]And then the im he does something very interesting.

[35:34]He speaks about the indescribability of Allah.

[35:37]And then look at what he says.

[35:45]The IM doesn't just say that Allah is indescribable.

[35:50]He says and verily the prophet is indescribable.

[35:57]Even you cannot describe him.

[36:01]No matter what you say about the prophet, the prophet is greater.

[36:05]If I sit with you for days, if I spend my entire

[36:10]life describing you, describing to you the virtues of the prophet, Im

[36:15]Bakr is saying what?

[36:18]He's saying you cannot describe him.

[36:20]You will always fall short.

[36:21]He's greater than any description that you can give.

[36:27]And look, listen to this.

[36:30]I want you to pay very close attention to this.

[36:32]These hadith are very rarely shared from the I want you to

[36:38]pay attention.

[36:37]He says, "The prophet cannot be described." Why?

[36:51]This statement has puzzled the Im Bakr says what?

[37:00]He says the prophet cannot be described.

[37:02]He's indescribable.

[37:04]And how can you describe a servant where Allah subhanahu wa ta'ala

[37:13]has placed seven veils.

[37:18]What does this mean?

[37:21]God has placed seven veils.

[37:25]What does this mean?

[37:28]How does this make the prophet indescribable?

[37:30]If you look at the statement of many of us, we know

[37:38]him as the author of what?

[37:40]Right?

[37:41]And subhan Allah, most people who say is this and that, they've

[37:48]never read.

[37:46]I promise you.

[37:50]What does he have?

[37:52]He has another important book.

[37:53]He has many books.

[37:57]One of his most important works is which is his commentary on

[38:03]when he gets to this.

[38:06]Look at what he says.

[38:11]He says this phrase where Allah says that he has given he

[38:15]has placed for the prophet seven veils.

[38:21]It has many possible meanings.

[38:25]And then he mentions the different possible meanings of Allah placing for

[38:31]the prophet seven veils.

[38:32]He says he says the first possible meaning is what some of

[38:43]the gnostics say.

[38:45]And here he's referring to the opinion of he's one of the

[38:49]the great one of the great he says that we have a

[38:55]hadith that tell us Allah has created that he says that there

[39:01]are 70 we have a hadith that say there are 70,000 veils

[39:06]between Allah and his creatures and therefore the first interpretation is what

[39:15]is that the prophet is the only person that Allah created who

[39:23]was able to remove almost all of those 70,000 veils except for

[39:32]seven ascended so high and these veils are basically measurements of nearness

[39:38]there are 70,000 veils between us and God.

[39:43]So, Im Bakr is saying, "How can you describe a servant who

[39:51]is only seven veils away from God?" He's explaining, he's basically describing

[39:58]the extreme proximity of the prophet that he has been able to

[40:03]penetrate almost all of these veils and he came to the last

[40:15]remaining veils.

[40:11]This is one explanation.

[40:16]Another is no the prophet sallallahu alaihi wasall Allah has placed seven

[40:23]veils around him that it requires effort to penetrate these veils to

[40:33]know the prophet and the only one who has penetrated these veils

[40:41]is he is the only one who truly knows knows the prophet

[40:47]intimately.

[40:47]This is a second opinion that's mentioned.

[40:51]He says the more likely interpretation is that these veils refer to

[41:03]the commandments and the prohibitions that come from Allah because we don't

[41:06]experience Allah directly.

[41:10]Our relationship with him is governed by his laws.

[41:13]the dos and the don'ts and the person who has given us

[41:20]access and who has made us understand what Allah wants from us

[41:24]and what he wants us to refrain from is who is the

[41:28]prophet sallallahu alaihi wasallam he is that mediator that allows us to

[41:32]know what Allah wants from you and I and hence the hadith

[41:39]continues he says this prophet.

[41:48]The reason why he's so indescribable is that Allah has equated his

[41:56]own obedience with obedience to the prophet.

[41:57]If you obey the prophet, it's as if you have obeyed God

[42:04]in the heavens.

[42:04]What type of human being is this?

[42:08]where to listen to him means that you're listening to God himself.

[42:12]And then he says what?

[42:15]And Allah says in the Quran, look at how much trust Allah

[42:27]has in the prophet that he is so pure that whatever he

[42:31]gives you, take it.

[42:32]And whatever he tells you to refrain from, refrain from it.

[42:38]Because anything that this man does is going to bring you closer

[42:42]to him.

[42:42]He's a pure mirror, a pristine mirror that reflects that divine light.

[42:52]And then I al continues, what does he say?

[42:53]He mentions aith he says Allah says, "Whoever obeys him, this one

[43:04]meaning the prophet, whoever obeys him, you obeyed me.

[43:12]and whoever disobys him has disobeyed me.

[43:19]And then I bak he says what?

[43:27]Now this is something that sets the prophet from he sets him

[43:34]apart from all of the other prophets.

[43:35]Im Bak he says one of the things that makesool indescribable is

[43:43]that obedience to him is obedience to God.

[43:47]Disobeying the prophet means that you're disobeying God.

[43:51]There are only seven veils separating him from Allah subhana wa tala

[43:57]based on the first interpretation.

[43:58]And in addition to all of that, Allah has delegated to him.

[44:08]Now what does this mean?

[44:12]There's a beautiful hadith from he says Allah subhana wa ta'ala has

[44:42]never delegated his religion to anybody except the prophet and the imams

[44:50]of what does this mean?

[44:50]Meaning that in the past when Allah sends a prophet like Isa

[44:54]for example, Isa is not allowed to say this is forbidden or

[45:00]this is permissible until God tells him directly.

[45:03]Ibraim MS they cannot say that this isal this is this is

[45:10]this is until who gives them the green light?

[45:13]Allah has to tell them first.

[45:14]They have to wait.

[45:16]They cannot make any decisions without first receiving a divine explicit divine

[45:27]instruction.

[45:26]This is how Allah operates with all people with all of his

[45:32]messengers and prophets.

[45:33]The commandment has to come directly from me.

[45:36]You have to wait for me to give you the instruction except

[45:42]the prophets.

[45:41]Allah subhanahu wa ta'ala gave room for the prophet to make his

[45:47]own legislations.

[45:49]What do we mean by this?

[45:52]There's aith that explains this.

[45:57]He quotes he says in Islam we have certain penalties that are

[46:16]prescribed for people who commit crimes.

[46:18]If, God forbid, you injure someone's eye, let's say that you you

[46:22]punch someone in the face and they go blind, in addition to

[46:27]having committed a sin that you have to seek repentance for, you

[46:30]have to also give a type of financial compensation to the person

[46:34]that you harmed.

[46:37]And this is a and the hadith mention what that amount is.

[46:42]Imak he says that the prophet is the one who defined and

[46:49]prescribed what that financial compensation should be.

[46:54]If you injure someone's eye or if you take someone's life whether

[46:58]intentionally or unintentionally.

[47:06]im he says that the prophet he forbade a type of drink

[47:13]where like dates are dates are mixed with water and it it

[47:15]ferments and he forbade any type of intoxicant if you look at

[47:22]the Quran the Quran prohibits wine we don't have an ayah where

[47:30]Allah prohibits every type of intoxicant this came from the prophet So

[47:34]when the im when I im Bakar is saying that the prophet

[47:42]he designated the dy of the and the of of the soul

[47:48]and he prohibited certain things.

[47:50]A person asked, "Did the prophet make these statements without God explicitly

[48:04]telling him to do so?" Meaning the man is asking, "Did Allah

[48:08]tell him that this is haram?

[48:12]That tell your people that Nabid is haram?

[48:15]Did Allah say to the prophet tell them that this is the

[48:18]dy for injuring someone's eye?

[48:21]The imam says the prophet did this without waiting for an explicit

[48:29]instruction from God.

[48:32]This means what?

[48:33]Allah gave him the liberty and the authority to legislate from himself

[48:42]because of how high the high level that he reached in his

[48:48]inner purity.

[48:50]Another example of this is what we find in another hadith where

[48:57]imam he says that Allah prescribed 10 our daily prayers.

[49:02]How many do we pray per day?

[49:04]17.

[49:05]Yes.

[49:06]The five daily prayers.

[49:08]He says what?

[49:16]Allah.

[49:17]He actually legislated that the five prayers are what?

[49:24]There are two each.

[49:24]This is what Allah legislated.

[49:27]Now you may say but how where did we get the seven

[49:32]additional from he says the last two of and the extra in

[49:57]These prayers, where did they come from?

[50:04]These these they were legislated not directly by God.

[50:07]They were legislated by the prophet and Allah endorsed his decision.

[50:16]Im he says there is no prophet that has ever been given

[50:23]this privilege where they are able to legislate.

[50:26]themselves.

[50:27]It's as if Allah, he looks at the prophet and he's saying

[50:33]that this Muhammad is so refined that I I don't ever have

[50:38]to worry about him legislating something that I would not approve of.

[50:42]So the hadith essentially says that the prophet is indescribable because he

[50:52]reached a level where Allah did not even need to micromanage him.

[50:58]So much trust in him that whatever you say will be part

[51:05]of the religion.

[51:05]Even fasting in the month of Shaan, why is it?

[51:10]Is it because Allah said fasting in the month of Shaan is?

[51:16]No, it's because the prophet said and whatever the prophet says is

[51:22]endorsed by Allah because the prophet is perfectly synchronized with the divine

[51:30]will.

[51:29]This is what makes him unique.

[51:32]The hadith doesn't end there.

[51:36]The hadith begins by saying what?

[51:39]God is indescribable.

[51:40]The prophet is indescribable.

[51:44]And then what does the imam say?

[51:48]We the ims we also cannot be described.

[51:55]Why?

[51:57]He says I imbak he says we the imams we cannot be

[52:17]described and how can we be described when we are those people

[52:21]from whom Allah removed all impurity and then he says says an

[52:31]impurity means doubt.

[52:32]One of the most damaging forms of impurity is to be doubtful.

[52:39]Here I imb we are unique.

[52:46]Why?

[52:47]He says because nothing about us is characterized by doubt.

[52:54]Everything that we know, we know with certainty.

[52:59]Everyone else speculates.

[53:02]What's going to happen in the grave?

[53:04]What's going to happen on the day of judgment?

[53:08]What does this ayah mean?

[53:10]Theories, speculation.

[53:12]I think I wonder there's no I think there's no perhaps this

[53:19]is the answer.

[53:21]Everything that they know, they know with certainty.

[53:25]And no one can say this but them.

[53:28]And that's why you have someone like Ali.

[53:31]He's on his deathbed.

[53:34]He says because what Ali shares is not based on assumptions.

[53:42]It's not based on educated guesses.

[53:45]Everyone else thinks that this is the answer or they presume that

[53:52]this is what's going to happen.

[53:53]But with they possess the highest level of certainty.

[54:00]It's not just it's not just it's they have that absolute certainty

[54:12]and we know the difference.

[54:13]The analogy of the the smoke and the fire is the common

[54:15]one.

[54:18]You have what?

[54:22]You have when you see the smoke, you know that there is

[54:29]fire because there cannot be smoke without fire.

[54:32]You haven't seen the fire.

[54:34]You've only seen the smoke.

[54:35]The existence of the smoke gave you knowledge of the existence of

[54:39]the fire.

[54:43]is higher than that.

[54:46]No, you don't only see the smoke, you've seen the fire, but

[54:50]they're higher than that.

[54:52]Sometimes you see the smoke, you know there's a fire.

[54:56]Sometimes you see the fire.

[54:58]But how about the one who touches the flame?

[55:03]The one who touches the flame is experiencing the reality of the

[55:13]fire.

[55:11]debate for them their knowledge is not just conceptual it's something that

[55:20]they are living they're living this these truths and that's why what

[55:25]does he say if the veil is lifted I will not increase

[55:33]in certainty so I im bakr is how he says how can

[55:41]you describe people who know everything with certainty.

[55:46]These are special people.

[55:49]And then you come to the end of the hadith.

[55:51]And I promise this is the end of the end of the

[55:56]hadith is about you and I.

[55:59]Because where's the hadith found?

[56:04]It's found in the subsection on the virtue of the virtue of

[56:12]shaking hands with Look at what the IM says.

[56:14]He says, look at this hadith.

[56:22]Imam begins by saying God cannot be described.

[56:27]He's indescribable.

[56:25]Okay, we all know that is indescribable.

[56:31]We've understood that.

[56:32]They are indescribable.

[56:35]But then the im says and the believer is indescribable.

[56:41]The mu cannot be described.

[56:45]Why?

[56:55]Sometimes we look at and we don't appreciate a mu a true

[57:04]mu is much more than what you see on the surface I

[57:08]im he wants us to not only have reverence for god his

[57:14]messenger and the im also have reverence for other because this mu

[57:21]is so beloved to Allahha So much so that when a M

[57:29]meets another M and they shake hands, what happens?

[57:32]You know, the Imam is trying to teach us that just because

[57:37]something looks ordinary, it doesn't mean that it is ordinary in the

[57:41]sight of God.

[57:42]There are things that you and I, we think they're trivial, but

[57:47]in the sight of Allah, they are extraordinary.

[57:49]When come together and shake hands, when they acknowledge each other, when

[57:58]they express love for each other, when they honor each other through

[58:04]a simple gesture like a handshake, what happens?

[58:10]In that moment when a mmin is appreciating and acknowledging another mmin,

[58:15]God looks at them.

[58:19]Now, of course, Allah sees everything at all times, but this means

[58:23]that God gives them special mercy and attention.

[58:28]There's a special grace that is given to them when they're greeting

[58:41]each other.

[58:43]Allah looks at them and he gives them that special love and

[58:46]attention and the sins they drop from them like leaves drop from

[58:53]a tree.

[58:56]You might think it's just a handshake.

[58:58]What's a big deal?

[59:00]Imam says it is a big deal.

[59:04]The things that you think are trivial and they don't have meaning

[59:08]with Allah subhana wa tala they have great value.

[59:12]This m is so beloved that when come together it attracts the

[59:18]gaze of Allahel and look at the way that the imam speaks

[59:21]about the forgiveness of their sins there the sins drop like leaves

[59:28]you know when we commit sins we're basically engaging in a type

[59:34]of self harm when you sin you don't harm Allah you harm

[59:38]yourself now you would think that when you harm yourself.

[59:41]Healing yourself is going to be painful.

[59:47]Imagine you shoot yourself in the foot.

[59:49]You injured yourself.

[59:49]What happens if you shoot yourself in the foot?

[59:52]Inshallah, you never shoot yourself in the foot.

[59:55]But hypothetically speaking, what do you have to do if you shoot

[59:58]yourself in the foot?

[59:57]You go home and you watch Netflix and you hope for the

[60:02]best.

[60:02]You go to the hospital.

[60:02]They probably have to do surgery.

[60:05]You probably have to get stitches.

[60:07]It's a very painful process to recover from shooting yourself in the

[60:13]foot.

[60:16]But what does Im what does the Im Bak say about how

[60:21]Allah heals us from these sins?

[60:22]It's very gentle.

[60:26]It's like leaves falling from a tree.

[60:30]It's a painless treatment plan for your sins.

[60:33]All for what?

[60:36]for simply honoring and appreciating another m.

[60:41]So here the im is laying it out for us that the

[60:48]prophet who is the most beloved to Allah subhana wa ta'ala he

[60:51]left this world and even until the day of judgment he is

[60:55]not going to be appreciated and revered as he deserves.

[61:01]The ims of they are not going to be revered and honored

[61:08]as they deserved.

[61:08]Zah left this world.

[61:12]She was not appreciated and honored as she deserved.

[61:15]That recognition and that honor will happen when on the day of

[61:23]judgment.

[61:21]So what does that mean for you and I?

[61:24]It's okay if people don't appreciate you because Allah is saying that

[61:30]my most beloved servants weren't appreciated.

[61:32]It's okay if other human beings don't acknowledge you.

[61:36]If they belittle you because my most beloved servants were belittled.

[61:42]It's okay if you don't get the recognition because even my most

[61:49]beloved servants, they did not receive the recognition that they deserved.

[61:53]But you should find solace in the fact that the only recognition

[61:58]that matters is Allah subhana wa ta'ala's recognition.

[62:03]We ask allahel to guide us and to bless us and to

[62:06]illuminate our hearts with the teachings of Since it's the the month

[62:29]of uh one of the most important duas to recite many of

[62:33]you have recited it throughout the month especially after the the daily

[62:37]prayers is a very beautiful dua.

[62:44]So inshallah let's recite it together.

[62:56]Amen.

[63:09]Amen.

[63:15]Amen.

[63:20]Amen.

[63:35]Was it for manyham.

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التالي

Mab'ath Celebration - Sheikh Azhar Nasser

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التالي

Mab'ath Celebration - Sheikh Azhar Nasser

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